Exegetical and Hermeneutical Commentary of Acts 7:57

Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,

57. Then they cried out ] Better, But, &c.

and stopped their ears ] Thus shewing that they merited the description given in Act 7:51. The verb signifies, to compress, to hold tight together. On the action thus described cp. T. B. Kethuboth 5 b, “Wherefore is the whole ear hard but the flap soft? That if any hear an unbecoming word he may press up the flap and shut his ear.”

and ran [rushed] upon him with one accord ] As though he were one convicted of idolatry, in which case (Deu 13:9-10) “the hand of all the people ” was to be upon the offender.

Fuente: The Cambridge Bible for Schools and Colleges

Then they cried out – That is, probably, the people, not the members of the council It is evident he was put to death in a popular tumult. They had charged him with blasphemy; and they regarded what he had now said as full proof of it.

And stopped their ears – That they might hear no more blasphemy.

With one accord – In a tumult; unitedly.

Fuente: Albert Barnes’ Notes on the Bible

Act 7:57-60

Then they cried with a loud voice, and stopped their ears, and ran upon him.

The first gospel martyr

I. The matter for which he died.

II. The Divine assistance which he experienced.

III. The composure with which he passed away. (J. A. Krummacher, D. D.)

The first Christian martyr

I. The call of Stephen was to martyrdom. Neither he nor the Church knew the honour which awaited him. Note–

1. That the humblest service leads to the highest.

2. How a man may enlarge a narrow sphere. We do not want so much men for large places as men to enlarge small places.

3. What God wanted of Stephen did not fully appear at the first. All that the Church could see was, that he had qualifications for a difficult trust. God bad a larger purpose. He wanted him, not to live, but to die.

4. That a mans greatest services may only begin when he is buried.

5. That no Divine cause hinges on a man. God always has another.

II. Stephen was called because he was full of the Holy Ghost. Through the Spirit he–

1. Had a message.

2. The power of a holy face. The baptism of the Spirit is an illumination. We have seen faces of men and women weal; and expressionless, dark and evil, through conversion glorified. The change at first is in softening, idealising. As it progresses, the peace of God is reflected in the features. In its completeness there is the manifestation of unearthly power.

3. He displayed the Divine union of severity and gentleness.

4. Had a vision.

5. Was sustained. He triumphed over pain.

III. The effects of the martyrdom.

1. On the world. He showed how a Christian could die. There had been deaths of disciples already, but they were shameful, dreadful: first Judas, then Ananias and his wife. But God now gave His people a grave to glory in.

2. On the Church (Act 7:1). A general persecution was let loose. The Christians met the storm as they had been instructed by Jesus; they fled from the city and were scattered, but wherever they went they preached. Thus a part of the Divine plan appeared. In all ages persecution has been one of the greatest providential agencies for the spread of the gospel.

3. On the apostles. It was a discipline only paralleled by that which followed the crucifixion; but through it they were to become better leaders, and God would take care of His Church. They met the trial nobly. They stayed at their posts. The influence of their constancy upon the Christians, and also upon their enemies, must have been very great.

4. Upon the devout Jews. The persecution tested them. At the peril of their lives they paid the murdered man the reverence of burial. So the death of Jesus brought out Nicodemus and Joseph of Arimathea.

5. On Saul. Upon him the impression was deep. His reference to the part he had had in the murder, when he was in his trance at Damascus, shows it. One of the goads against which, from that time, he kicked in vain, was then buried in his heart. The immediate result was to infuriate him. But he had received his death-wound. The cord of love held him. (Sermons by the Monday Club.)

The first martyrdom

Note–

I. Stephens faith. He did not say, All these things are against me; if Christ had designed to own my work, He would not thus have cut it short; if this be the manner in which Christs cause prospers below, how can I believe that He Himself lives and reigns above? Never was his faith so strong, or his vision so unclouded. While his enemies are rushing upon him he is rapt above earth and earthly things, and privileged to behold his beloved Master Himself standing at the right hand of God.

II. His hope. In the midst of the uproar of angry voices, and of the flight of stupefying, crushing stones, he is calling upon his Master, not as a mere expression of pain or disquietude or weakness; or as the ignorant ejaculations sometimes heard from a sinners deathbed, when for the first time the grasp of a mightier power is felt, which must be propitiated by abject invocation: not thus, but in the tone of one who knows whom he has believed.

III. His charity. As the mangled frame begins to totter to its dissolution, the dying martyr kneels. That posture with which we allow any little excuse to interfere, which many of us never practise even in Gods house, which few of us would practise in a season of pain or sickness, he deemed the fittest attitude even for a dying man: he would honour God with his body as well as with the spirit: and then he cries aloud, in the hearing of his enemies still thirsting for his blood, Lord, lay not this sin to their charge! He prays not, as some have done, that the murderers may find out their sin one day in punishment–not even that his blood may produce a speedy and an abundant harvest, but that that cruel deed may never be weighed in Gods balances against its perpetrators. Thus he prayed, and in one case at least we know that his prayer was heard and answered.

IV. His composure. He was laid to rest. He was lulled to slumber. The word itself is enough to take the sting from death. The ease of St. Stephen himself may assure us that no circumstances of death can prevent its being this to a Christian. It matters not whether the cause of death be disease or accident, the weapon of war or the stroke of the executioner. It matters not whether the scene of death be the house or the roadside, the field of battle or the desolate prison-house. There are three conditions of such a death. It must be–

1. A rest from labour. Blessed are the dead which die in the Lord, etc.

(1) An idle, desultory, self-indulgent life has earned no rest. Night may come to such a life, but not the sweet sleep of the healthily wearied labourer.

(2) Again, a rest from what labour? Not from common worldly occupations, such as have their reward (if anywhere) here, and have nothing stored up for them in the world unseen. He who would rest in Christ must first have wrought in Christ. It is Christs labourer, not the worlds, who, when he dies, falls asleep.

2. A rest with Christ. I have a desire to depart, and to be with Christ, which is far better. While we are at home in the body, we are absent from the Lord.

3. A rest unto rising. A sleep not to be again broken is death, not sleep. A sleep only to be broken by terrific Suffering is no sleep: it is a frightful dream, a horrible nightmare. Such is the death of the wicked. (Dean Vaughan.)

Stephens martyrdom

True Christian zeal will seek to do the highest work of which sanctified humanity is capable. Stephen is first heard of as a distributor of the alms of the Church to needy widows. Doubtless he used the office of a deacon well, and so purchased to himself a good degree. Although the onerous duty of serving tables might well have excused him from other service, we soon find him doing great wonders among the people; and not even content with that, we see him defending the faith against a synagogue of subtle philosophical deniers of the truth. He had a higher promotion yet–he gained the peerless dignity of martyrdom. Put a man without zeal into the front place, and he will gradually recede into his native insignificance, or only linger to be a nuisance; but put a man into the rear, if his soul be full of holy fire, you will soon hear of him. Observe

I. The power of the Holy Spirit as developed in Stephens death, in order that we may learn to rely upon that power. This power is seen in–

1. The fact that although surrounded by bitter enemies, and having no time for preparation, Stephens defence is wonderfully logical, clear, and forcible. This chapter does not read like an address delivered to a furious mob. He could not have delivered it with greater fearlessness had he been assured that they would thank him for the operation. To what do we trace this mouth and wisdom but to the Holy Spirit? The Holy Ghost exerts such a power over the human mind, that when it is His will, He can enable His servants to collect their scattered thoughts, and to speak with unwonted power. Moreover, the Lord can also touch the stammering tongue, and make it as eloquent as the tongue of Esaias. When we can study the Word, it is mere presumption to trust to the immediate inspiration of the moment; but if any one of you be called to speak for your Master when you can have had no preparation, you may confidently depend upon the Spirit of God to help. It is better to be taught of the Holy Spirit than to learn eloquence at the feet of masters of rhetoric. The Spirit of God needs to be honoured in the Church in this respect.

2. The manner and bearing of the martyr. He gazes steadfastly up into heaven. They may gnash their teeth, but they cannot disturb that settled gaze. What he beholds above makes him careless of the bloodthirsty foes below. The bearing of many of the martyrs has been singularly heroic. When the King of France told Bernard Palissy that, if he did not change his sentiments, he should be compelled to surrender him to the Inquisition, the brave potter said to the king, You say I shall be compelled, and yet you are a king; but I, though only a poor potter, cannot be compelled to do other than I think to be right. The potter was more royal than the king. Now if you and I desire to walk among the sons of men without pride, but yet with a bearing that is worthy of our calling and adoption, we must be trained by the Holy Ghost. Those men who go cap-in-hand to the world, asking leave to live, know nothing of the Holy Ghost.

3. His calm and happy spirit. It is a great thing for a Christian to keep himself quiet within when turmoil rules without. To be calm amid the bewildering cry, confident of victory–this is so hard that only the Divine Dove, the Comforter, can bring us from above the power to be so; but when once the art of being still is fully learned, what strength and bliss is in it!

4. His holy and forgiving temper. He knelt down, as if to make them see how he prayed, and then he prayed with a loud voice, that they might hear. Surely this is a work of the Holy Spirit indeed! We find it not altogether easy to live at peace with all men, but to die at peace with our murderers, what shall I say of it? The prayer we have just mentioned did not die in the air; it passed through the gate of pearl, and it obtained an answer in the conversion of Saul.

II. The source of richest comfort, with the hope that we may learn to look there. It was the end and aim of the Holy Spirit to make Stephen happy. How could this be done? By revealing to him the living and reigning Saviour at the right hand of God. If we have like precious faith with Stephen, since it is a great fact that Christ is there, there is no reason why oar faith should not see what Stephens faith saw. He saw–

1. That Jesus was alive. He was not serving a dead Christ; he was speaking for a Friend who still existed to hear his pleadings, and to accept his testimony. Stephen argued within himself, If Christ lives after crucifixion, why should not Stephen live, through Christ, after stoning?

2. That Jesus saw him and sympathised with him. Is not that the meaning of the attitude which the Lord assumed? The Man of Sorrows is alive, and sympathises with His people still. In all your affliction He is afflicted.

3. Jesus standing at the right hand of God. That was the point in dispute. The Jews said the Nazarene was an impostor. No, said Stephen, there He is. The people rage, the rulers take counsel together, but yonder is the King upon the holy hill of God; and to Stephens heart this was all he wished. I have known what it is to be brought so low in heart, that no promise of Gods Word gave me a ray of light, nor a gleam of comfort, and yet, so often as I have come across this text, Wherefore God also hath highly exalted Him, etc., I have always found a flood of joy bursting into my soul, for I have said, Well, it is of no consequence what may become of me so long as my Lord Jesus is exalted. Like the dying soldier in the hour of battle, who is cheered with the thought, The general is safe; the victory is on our side. I would like to put this telescope, then, to the eye of every sorrowing Christian. Your Saviour is exalted–

(1) To intercede for you.

(2) To prepare a place for you.

(3) As your representative. Because He lives, we shall live also.

III. The comfort itself. We do not find that the appearance of Jesus stopped the stones. That is the plan of the present dispensation. The Lord Jesus does not come to us to forbid our suffering, nor to remove our griefs, but He sustains us under them. My grace is sufficient for thee. How sweetly is Stephens triumph pictured in those last words, He fell asleep. This is the life of a Christian. When the world has been most in arms against a believer, it is wonderful how he has rested with perfect composure in the sight of his enemies. This shall be the death of the Christian. He shall shut his eyes to earth and open them to heaven. His body shall but sleep, to be awakened by the heavenly trumpeter. (C. H. Spurgeon.)

Stephens martyrdom

On reviewing the whole narrative we cannot fail to be struck with three things–

1. The professed patrons of religion engaged in banishing it from the world. The peculiar enormity of the crime is that it was done in the name of religion.

2. The most eminent future apostle accessory to the death of the most eminent disciple. This teaches us–

(1) How the conscience may be perverted. An action is not necessarily right because the author believes it to be so.

(2) How concealed the spirituality of the law may be from its most diligent student. Some knew its letter, but had not learned the alphabet of its spirit. The letter killeth.

(3) How sovereign and almighty is the grace of God. Christ selected Saul to become His apostle, and the martyrdom of Stephen was one of the causes of His conversion. He is able of stones to raise up children to Abraham.

3. The most useful man of his time allowed to be stoned out of the world as a blasphemer. Stephen appears in two opposite lights–as a victim and as a victor. Though crushed he yet conquered-illustrating the dark and bright sides of piety.

I. The dark side. Stephen dying under a shower of stones. The world has ever hated vital Christianity. Two causes led to this result–

1. He held convictions which clashed with the prejudices and worldly interests of his contemporaries.

2. He faithfully declared those convictions. Had he kept them to himself, compromised them, or toned them down to the corrupt spirit of his age, he would have avoided such an end as this.

II. The bright side. Piety looked upon from the worlds side is rather a miserable object–but not so when viewed from the spiritual side.

1. Stephen was in vital connection with God. He was filled with the Holy Ghost.

2. He had a glorious vision of heaven. Having God within him, everything was full of divinity.

3. His spirit was inspired with the sublimest magnanimity.

4. He had a delightful departure from the world.

(1) He commended his spirit to Christ. This prayer implies–

(a) Consciousness that he had a spirit.

(b) Belief that that spirit would survive his expiring body.

(c) Unbounded faith in Christ to take care of his spirit.

(2) He fell asleep. Implying–

(a) A welcome rest.

(b) An anticipated rising. (D. Thomas, D. D.)

The martyrdom of Stephen

I. What was the secret of his meekness and his bravery? There must have been some Divine bestowment. Was it, then, some miraculous gift reserved for some specially chosen man? The secret lies in the fact that he was full of faith and of the Holy Ghost. He did not leap into this character. There was no special charm by which these graced clustered round him: they were the gift of God to him as they are to us. The only difference between us and him is that he grasped the blessing with a holier boldness, and lived in a closer communion with God. It was not physical hardiness then. There are men whose bravery no one dare question, who have yet beer the veriest cowards in the face of moral duty, and vice versa. The Duke of Wellington once despatched two officers on a service of great hazard, and as they were riding the one turning to the other saw his lips quivering and his cheek blanched. Reining in his horse he said, Why, you are afraid. I am, was the answer; and if you were half as much afraid as I am, you would relinquish the duty altogether. Without wasting a word the officer galloped back and complained bitterly that he had been sent in the company of a coward. Off, sir, to your duty, was the dukes reply, or the coward will have done the business before you get there. And the great man was right. There was physical timidity, perhaps the result of a highly-wrought nervous organisation, but there was an imperial regard for duty which bore him above his fears to triumph. Yes; and Church history can tell us many a story of sufferings endured for Christ by delicate and high-born womanhood. Martyrs are what they are from the demonstration of the Spirit and power.

II. The lot of the Christian is ordinarily an inheritance of persecution. There was nothing in Stephens character to arouse hostility. But he was faithful, and his reproofs stung his adversaries to the quick; he was consistent, and his life was a perpetual rebuke to those who lived otherwise; he was unanswerable, and that was a crime too great to be forgiven.

1. Persecution has been the lot of the Church in all ages. The prophets were scoffed, and some of them were slain. Nearly all the apostles wove the martyrs amaranth into their crown of thorns. Rome pagan persecuted, so has Rome papal, and even churches of purer faith.

2. But apart from ecclesiasticism altogether they that will live godly must suffer persecution. The developments of the persecuting spirit are restrained by the advance of enlightenment, the decorums of society, the interlacings of interest, the silent unrecognised leaven of Christian faith; but depend upon it, if you are a Christian the world hates you and your practice still. The father may interpose to prevent his childs devotion, the husband withdraw his wifes privileges, or the custom may be withdrawn, the preferment withheld, the suspicion insinuated. There are a thousand ways by which the latent hate may be shown–in the shrug of the shoulder, the curl of the lip, the glance of the eye, the wave of the hand.

3. If you are persecuted take it as a proof of your legitimacy. I wonder almost whether the reason that there is so little persecution now is that there is so little faithfulness. Unfaithfulness to the Christian is like the Deluge to the world–a flood to drown it: persecution to the Christian spirit is like the Deluge to the ark–a flood to lift it nearer to heaven.

III. Strength and grace are always given most liberally where they are most needed. In the early part of Stephens life, when acting as deacon and evangelist, he had grace according to his day. When before the council the Spirit inspired his unpremeditated speech and gave him a vision of glory. And now amid the shower of stones he lay his head upon his Saviours bosom and went triumphant home. As thy days, so shall thy strength be. Have you not heard from the lips of the now glorified that the time of their fiercest trial was the time of their most glorious deliverance? Have you not listened sometimes in the death-chamber, and wondered at the disclosures of the realities of heaven?

IV. Death is not death to a believer. He fell asleep. When men sleep they usually surround themselves with the most favourable circumstances. They demand quiet, they exclude light and sound. Stephen fell in circumstances very different, but when God wills a man to sleep it does not matter how much noise there is around him. In sleep there is–

1. Repose.

2. Security. Men do not usually commit themselves to slumber without some prospect of safety; so there was security for Stephens body in the grave and his soul in paradise.

3. Restoration; for after the night comes the morning. (W. M. Punshon, LL. D.)

The death of Stephen

Observe–

I. The malignant excitement of the Jewish council. We are shocked at the wickedness of which the heart of man is capable. It has many manifestations; but in no case is it so strongly marked as in the contrasts presented in instances of religious persecution. On the one hand, there is everything to conciliate regard; and on the other, there are the worst of passions. But how is this to be accounted for? Enmity to the truth of God; and hatred to them who hold it. Yet, think not that this spirit is confined to ages of persecution. It exists in ages of professed liberality. Be faithful witnesses of the truth; and you will see the enmity, and often hear the growl of the savage within, though chained. Be faithful to yourselves; and you will often find when truth and its preachers press hard upon your errors, the inquiry rising, Hast thou found me, O mine enemy?

II. The attitude of the martyr.

1. The fact that he was full of the Holy Ghost intimates that he had in that moment a special visitation of Divine strength and comfort. How often does this appear in the Bible! Hence St. Paul remarks, We glory in tribulations also. When the three Hebrew children were cast alive into the burning fiery furnace, one like unto the Son of God appeared amongst them, so that not a hair of their heads was singed. When St. John was banished to the Isle of Patmos he was favoured with the presence of his glorified Lord and of the holy angels. All these facts are designed to teach us that the Lord is a very present help in the time of trouble.

2. The immediate effect of this visitation was, that he looked up stedfastly into heaven, a devout committal of his cause into a supreme hand. A man whose eye is fixed on heaven tramples equally underfoot the smiles and the frowns of earth. Here is no defiance, no retreating of man into himself in search of natural courage or other principles to sustain him. In Christian heroism man goes out of himself to a higher power, and becomes mighty through God.

III. The vision vouchsafed to him. How appropriate it was to the two great purposes which to him were so important in that hour!

1. To confirm his faith. Whether he had seen our Lord before does not appear; but he now saw Him in His glory. Here was faith rewarded and confirmed by the evidence of vision; just as all true faith shall finally be rewarded. For true faith fixes upon the reality of things. They exist, though the distance which separates time from eternity intervenes; and God does not work a miracle, as in the case of Stephen, to enable us to see. Still they are there, and the faith which the world despises shall be crowned with the glorious sight. Ah! how soon may God lift the veil and let the saint into the anticipated glories, and plunge the sinner into the forgotten horrors of eternity!

2. To inspire courage and comfort. It was a vision of Jesus–

(1) At the place of power and authority; everything below, therefore, was under His management and control. If the sovereign Lord permitted his enemies to destroy him, it was the part of the servant to bow. Still He is at the right hand of power, to control the rage of man, to choose the moment when His servant should thus glorify Him, to afford him almighty succour, to turn his death into a means of furthering His own eternal truth, and by opening His glory to receive his spirit.

(2) Standing and looking down upon him. How could he then faint? There was Christ tacitly exhorting him by His look, Be thou faithful unto death, etc. He looks upon us; let us take care that we sin not. He requires of us patiently to bear the cross, and to suffer with resignation. He will give us the help we need. Let us look to Him in habitual reverence and stedfast trust.

IV. His death It was a death of–

1. Prayer. He died calling upon God. No former grace was then sufficient, although important; for he knew how to call upon God. Let us now learn the habit of prayer. We shall need it to our last struggle.

2. Faith. Christ was recognised by the dying martyr, and into His hands the soul was commended.

3. Certainty. In the mind of Stephen there was no gloom as to the future. And now, O ye judges, said Socrates, ye are going to live, and I am going to die. Which of these is best, God knows; but I suppose no man does. I am going to take a leap in the dark! exclaimed an infidel in the prospect of dissolution. The despairing sinner trembles at the sight of the great gulf. It is your privilege to die like Stephen.

4. Charity. A soul ripe for heaven can have no resentments.

5. Peace. He fell asleep. (R. Watson.)

The death of Stephen

It is a glorious thing to be the first t achieve some great work–the first mariner to sail into an unknown sea, or the first soldier to mount the breach, and enter the beleaguered city–but nobler still to be the first to bear witness to a great truth, and to seal the testimony with ones blood. This honour was enjoyed by Stephen. In the story of his martyrdom we see–

I. A victim conquering. Stephens murderers seemed to get the victory, yet in reality they were vanquished. No wonder that their victim triumphed, for persecution is always a sign of weakness. Persecution is always an attempt to accomplish the impossible. It is an endeavour to effect spiritual ends by physical means. Not all the Acts of Parliament, decrees of magistrates, rage of princes in the world can crush the soul that is strengthened by the grace of God. The martyr triumphs over his foes.

II. A witness testifying. Stephens martyrdom was an argument for Christianity.

1. He bore testimony to the facts of the gospel story. What a convincing proof of the reality of these events!

2. He bore testimony to the power of the living Saviour. Nothing can inspire such enthusiasm and devotion as a person can excite.

III. A hero crowned.

1. A radiant vision. I see the heavens opened, and the Son of Man, etc. The spirit-world is nearer than we often think. If our powers were developed, what spiritual glories would flash upon us!

2. A celestial spirit. Lord, lay not this sin to their charge–the martyrs prayer for his murderers. How unlike the worlds spirit of revenge!

3. A profound peace. And when he had said this, he fell asleep. How striking the contrast between Stephens calmness and the fierce excitement of his persecutors! (T. W. Mays, M. A.)

The death of Stephen

Let us regard this as refuting some practical mistakes.

I. That character will save a man from harm. That would be so in certain conditions of society, but those conditions are not present in our life. Stephen was a man of blameless character, yet when he was called upon to make his defence, and had made it, his character went for nothing. The meanest criminal could not have received more malignant treatment. A bad world cannot tolerate good men. If we were better we should be the sooner got rid of. It is our gift of compromise that keeps us going.

II. That truth needs only to be heard in order to be recognised and accepted. But show where truth has ever been crowned readily. Truth spoken to the true will always be so received, but truth spoken to the false challenges a contest of strength.

III. That regularly constituted authorities must be right. You smile at the suggestion that one odd man can have the truth, and seventy regularly trained and constitutionally appointed men do not know the reality of the case in dispute. The Church must be right; we cannot allow ourselves to be bewildered and befooled by eccentric reformers and by individual assailants. All history reverses such opinions. The truth, it would seem, has always been with the one man. The moment another man joins him he is less than he was before. The sense of individual responsibility is almost lost. The Almighty seems to have elected the individual man, and through him to have spoken to the crowd or the race. But he has not Gods message simply because he happens to be one. You are not great because you are eccentric. You are not wise because you are solitary. But being called and inspired, having the assurance of the truth, and being prepared to establish that assurance by daily sacrifice, go forward, and at the last the vindication will come.

IV. That personal deliverance in trial is the only possible providence. That is the very idea that would recur to the simplest mind that could look at the case. It is the first rush at a popular riddle; but there is nothing in that answer. If that were Gods method there would never be any need of deliverance at all. There must be something grander than this. The miracle was wrought within. Lord, lay not this sin to their charge. Any miracle of merely personal deliverance set side by side with that miracle of grace would be an anti-climax and a pitiful commonplace. Any religion that will evoke such a spirit in its believers, and lead them under such circumstances to offer such prayers, needs no vindication of its divinity.

V. That life is limited by that which is open to the eyes of the body. It would have been a poor case for Stephen but for the invisible. If in this life only we have hope, we are of all men most miserable. Moses endured as seeing the invisible. Stephen said, I see heaven opened, etc. Blessed are the pore in heart, for they shall see God. In great dangers God shows us great sights. What did Elisha ask the Lord to do in the case of the young man who saw the gathering hosts surrounding his prophet master? Lord, open his eyes that he may see. That is all we want. The enemy is near: but the friend is nearer. Stephens spiritual faith made him forget that he had a body. Think of trusting his spirit to a God that had allowed his body to be killed! This is the sublimity of faith. When the spirit is inspired, when heaven is opened, when Christ rises to receive the guest, there is no flesh, there is no pain, there is no consciousness but in the presence of God, the absorption of the heart in the infinite love. When the heart seizes God as an inheritance it fears not them that kill the body. (J. Parker, D. D.)

Stephens death

I. Its general character.

1. It was in the midst of his service. He had been appointed an officer of the Church to see that the alms were distributed properly, and thereby he did most useful service, for it gave the apostles opportunity to give themselves wholly to their true work, and it is no small matter to be able to bear a burden for another if he is thereby set free for more eminent service than we could ourselves perform. The care which Stephen exercised over the poor tended also to prevent heartburning and division. Bat, not content with being a deacon, Stephen began to minister in holy things as a speaker of the Word with great power. He stands forth as quite a leading spirit; so much so, indeed, that the enemies of the gospel made him the object of their fiercest opposition. Stephen stood in the front rank of the Lords host, and yet he was taken away! A mystery, say some; A great privilege, say I. Is it not well to die in harness? Who wants to linger till he becomes a burden rather than a help?

2. In the prime of his usefulness. And is not this well? Well, first, that God should teach His people how much He can do by a man whom He chooses; well, next, that He should show them that He is not dependent upon any man. If our life can teach one lesson, and when that is taught, if our death can teach another, it is well to live and well to die. If God be glorified by our removal, is it not well?

3. It was painful, and attended with much that flesh and blood would dread. He died not surrounded by weeping friends, but by enemies who gnashed their teeth; no holy hymn made glad his death chamber, but the shouts and outcries of a maddened throng rang in his ears. For him no downy pillow, but the hard and cruel stones. Now this is all the more for our comfort, because if he died in joy and triumph, how much more may we hope to depart in peace!

4. It was calm, peaceful, confident, joyous. He never flinched while addressing that infuriated audience. He was as calm as the opened heaven above him, and continued so though they hurried him out of the city. He stood up and committed his soul to God with calmness, and when the first murderous stones felled him to the earth he rose to his knees, still not to ask for pity, but to plead with his Lord for mercy upon his assailants; then, closing his eyes, he fell asleep. Believe, then, O Christian, that if you abide in Christ, the like will be the case with you. We wept when we were born though all around us smiled; so shall we smile when we die while all around us weep. Why should we expect it to be otherwise? Stephens God is our God; the Holy Spirit dwells in us even as He did in him.

5. His mind was in a very elevated condition, Remark–

(1) His intense sympathy with God. All through that long speech of his you see that his soul is taken up with his God, and the treatment which he had received from Israel.

(2) His exclusive attachment to the spiritual. All ritualism was clean gone from him. I dare say at one time Stephen felt a great reverence for the temple; but Stephen says, Howbeit the Most High dwelleth not in temples made with hands. It is noteworthy how the saints, when they are near to die, make very little of what others make a great deal of. The peculiar form of worship and the little specialities of doctrines which he made much of, will seem little in comparison with the great spiritual essentials when the soul is approaching the presence chamber of the Eternal.

(3) His superiority to the fear of men. He looks like an immortal angel rather than a man condemned to die. The fitter we are for heaven the more we scorn all compromise, and feel that for truth, for God, for Christ, we must speak out, even if we die.

(4) His freedom from all cares. He was a deacon, but he does not say, What will those poor people do? What will the apostles do? He trusts the Church militant with her Captain; he is called to the Church triumphant. Why should it not be thus with us? Our Lord managed His Church well enough before we were born; He will not be at a loss because He has called us home.

(5) His triumphant death. His name was Stephanos, or crown, and truly that day he not only received a crown, but he became the crown of the Church as her first martyr.

II. Its most notable peculiarity. It was full of Jesus. Jesus was–

1. Seen–

(1) As the Son of Man. This is the only place in Scripture where Jesus is called the Son of Man by any one but Himself. At all times it is a gladsome sight to see the representative Man exalted to the throne of God, but it was peculiarly suitable for this occasion, for the Lord Himself had warned the present audience about the Son of Man sitting on the right hand of power.

(2) Standing–eager both to sustain and to receive him when the conflict was over.

(3) At the right hand of God, the place of love, power, and honour. Now, when we come to die, we may not, perhaps, expect with those eyes to see what Stephen saw, but faith has a grand realising power. So long as we are sure that Christ is at the right hand of God, it little matters.

2. Invoked. Dying Christians are not troubled with questions as to the Deity of Christ. Unitarianism may do to live with, but it will not do to die with. At such a time we need an Almighty Saviour.

(1) Stephen makes no mention of any other intercessor. The abomination of saint and angel worship had not been invented in his day.

(2) Neither do we find him saving a word as to his good works, and almsdeeds, and sermons, and miracles.

3. Trusted. Lord Jesus, receive my spirit.

4. Imitated, for the death of Stephen is a reproduction of the death of Jesus. Jesus died without the gate, praying, so did Stephen; Jesus died saying, Father, into Thy hands I commit My spirit; Stephen says, Lord Jesus, receive my spirit. Christ dies pleading for His murderers, so does Stephen. Now, if our death shall be a reproduction of the death of Jesus, why need we fear?

III. Its suggestion as to the kind of death which we may wisely desire. First, it is very desirable that our death should be–

1. Of a piece with our life. Stephen was full of faith and of the Holy Ghost in life, and so was he full of the Holy Ghost in death; Stephen was bold, brave, calm, and composed, in life, he is the same amid the falling stones. It is very sad when the reported account of a mans death does not fit in with his life. It is ill to die with a jerk, getting as it were upon another line of rails all on a sudden. It is better to glide from one degree of grace to another, and so to glory. Death may be the fringe or border of life, but it should he made out of the same piece. A life of clay is not to be joined to a death of gold.

2. The perfecting of our whole career, the putting of the cornerstone upon the edifice, so that when nothing else is wanted to complete he mans labours he falls asleep.

3. Useful. Augustine says, If Stephen had never prayed, Saul had never preached. (C. H. Spurgeon.)

Stephens death a witness to vital Christian truth

I. The character of Stephen; or what manner of man he was: full of the Holy Ghost. Now this Holy Spirit dwells in the heart of all the Israel of God (Joh 14:25-26). What can be plainer, than that here is a Person distinct from either the Father and the Son, but intimately connected with both? And that He is not a principle, but a person. In this view, the fruits of the Spirit are to be always distinguished from the Spirit itself; the gifts are not to be confounded with the Giver; the Spirit of faith will make a man die contentedly; the Spirit of purity will make him die composedly; the Spirit of truth will make him die consistently; the Spirit of comfort will make him die happily; the Spirit of might will make him die triumphantly.

II. His confidence; or what he did: He looked up stedfastly into heaven. Not only looked towards, but into, as one who had cast his anchor of hope within the veil, and knew, therefore, where again to find it.

1. He looked up, we cannot doubt, with longing desire to be there.

2. With great indifference to all things here below. We would not tolerate neglect of your proper concerns; but the hour cometh when the possession of the whole world, will be of no avail; when its opinions can no longer influence, when its interests can no longer bind, when its friendships can no longer profit, and when its pleasures can no longer charm. If, then, you cannot look up stedfastly into heaven for comfort, ah! you have nowhere else to look!

3. In prayer. Stephen knew that a martyrs grace was needful to a martyrs constancy. He prayed, therefore, for himself; but also for his murderers–Holy hands must be lifted up without wrath or doubting.

III. His vision and encouragement; or what he saw–

1. The glory of God, and Jesus. As the glory of God is seen most, resplendent in the face (or person) of Jesus Christ, this was most probably the view with which his soul was blest. Somewhat of this, too, Esaias saw when at the surpassing brightness even the seraphim did ceil their faces with their wings.

2. Jesus standing at the right hand of God, amidst His shining hosts, sovereign and supreme, arising in order to be the first to receive the dying martyrs spirit; standing, as a priest who standeth daily ministering, to offer up this sacrifice of a sweet-smelling savour; standing, as a judge of masteries at the end of the goal or conflict, to hail the triumph of the candidate, and Himself confer the victors crown!

IV. His avowal; or, what he said. Behold, I see the heavens opened, etc. Here, then, St. Stephen gives a testimony to–

1. The Trinity; for he himself was full of the Holy Ghent: he saw the glory of God the Father, and this manifested in Jesus standing at His right hand. He declared also–

2. Christs humanity–Son of Man. His faith and hope of admission into heaven: I see heaven opened. Can there be a doubt but that there is an open door, which no man can shut, proposed to us? When Thou hadst overcome the sharpness of death, Thou didst open the kingdom of heaven to all believers.

V. His adoration; or whom it was he worshipped. They stoned Stephen, invocating and saying, Lord Jesus, receive my spirit! Jesus, therefore, was the object of his adoration; He was the only God he invocated, and at his last extremity of suffering and distress–a period when, if ever, men pray with the utmost seriousness, and always to Him whom they conceive to be the mightiest to help. Nor is it an immaterial circumstance that this invocation was made at the very time when Stephen saw the glory of the Father, and was himself full of the Holy Ghost; so that neither ignorance nor inadvertency nor imperfection could occasion it. And as if conscious, too, that He who could succour could equally forgive, he prayed again to Christ–Lord, lay not this sin to their charge. (W. B. Williams, M. A.)

The massacre

Stephen had been preaching a rousing sermon, and the people could not stand it. They resolved to do as men sometimes would like to do in this day, if they dared, with some plain preacher of righteousness–kill him. I want to show you to-day five pictures. Stephen–

I. Gazing into heaven. Before you climb a ladder you want to know to what point the ladder reaches. And it was right that Stephen, within a few moments of heaven, should be gazing into it. We would all do well to be found in the same posture. There is enough in heaven to keep us gazing. The whole universe is Gods palace, but heaven is the gallery in which the chief glories are gathered. We have a great many friends there. As a man gets older, the number of his celestial acquaintances very rapidly multiplies. We have not had one glimpse of them since the night we kissed them good-bye and they went away; but still we stand gazing at heaven.

II. Looking upon Christ. How Christ looked in this world, how He looks in heaven, we cannot say. Painters have tried to imagine His features, and put them upon canvas; but we will have to wait until with our own eyes we see Him. And yet there is a way of seeing Him now, and unless you see Christ on earth, you will never see Him in heaven. Look! There He is. Behold the Lamb of God. Can you not see Him? Then pray to God to take the scales off your eyes. His voice comes down to you, saying, Look unto Me, all ye ends of the earth, and be ye saved. Proclamation of universal emancipation for all slaves, of universal amnesty for all rebels. Behold Him, little children, for if you live to threescore years and ten, you will see none so fair. Behold Him, ye aged ones, for He only can shine through the dimness of your failing eyesight. Behold Him, earth. Behold Him, heaven. What a moment when all the nations of the saved shall see Him!

III. Stoned. The world has always wanted to get rid of good men. Their very life is an assault upon wickedness. Out with Stephen through the gates of the city. Down with him over the precipices. Let every man come and drop a stone upon his head. But these men did not so much kill Stephen as they killed themselves. While these murderers are transfixed by the scorn of all good men, Stephen lives in the admiration of all Christendom. Show me any one who is doing all his duty to State or Church, and I will show you scores of men who utterly abhor him. If a steamer makes rapid progress through the waves, the water will boil and foam all round it. You may assault a good man, but you cannot kill him. On the day of his death, Stephen spoke before a few people of the Sanhedrin; this Sabbath morning he addresses all Christendom!

IV. Praying. His first thought was not how the stones hurt his head, nor what would become of his body. His first thought was about his spirit. Lord Jesus, receive my spirit. There is within you a soul. What direction will it take? What guide will escort it? What gate will open to receive it? Oh, this mysterious spirit i It has two wings, but it is in a cage now, but let the door of this cage open the least, and that soul is off. The lightnings are not swift enough to take up with it. And have you no anxiety about it? Thank God for the intimation of my text, that when we die Jesus takes us. In that hour it may be we shall be too feeble to say a long prayer, not even the Lords Prayer, for it has seven petitions. Perhaps we ms.y be too feeble to say the infant prayer our mothers taught us, but this prayer of Stephen is so short, concise, earnest, comprehensive, we surely will be able to say that.

V. Asleep. What a place to sleep in! Stephen had lived a very laborious life. But that is all over now. I have seen the sea driven with the hurricane until the tangled foam caught in the rigging, and wave rising above wave seemed as if about to storm the heavens, and then I have seen the tempest drop, and the waves crouch, and everything become smooth and burnished as though a camping place for the glories of heaven. So I have seen a man, whose life has been tossed and driven, coming down at last to an infinite calm, in which there was the hush of heavens lullaby. (T. De Witt Talmage, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 57. They – stopped their ears] As a proof that he had uttered blasphemy, because he said, He saw Jesus standing at the right hand of God. This was a fearful proof against them; for if Jesus was at the right hand of God, then they had murdered an innocent person; and they must infer that God’s justice must speedily avenge his death. They were determined not to suffer a man to live any longer who could say he saw the heavens opened and Jesus Christ standing at the right hand of God.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

They cried out; the rabble, or multitude.

Stopped their ears; that they might show their great detestation of what was said, and might not contract any guilt from it.

And ran upon him with one accord: this violence and fury was both against the law of God and the law of the land; and the number of zealots (there were some amongst that people eminently so called) provoked the Romans to destroy both city and temple.

Fuente: English Annotations on the Holy Bible by Matthew Poole

57, 58. Then they cried out . . .and ran upon him with one accordTo men of their mould and intheir temper, Stephen’s last seraphic words could but bring mattersto extremities, though that only revealed the diabolical spirit whichthey breathed.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Then they cried out with a loud voice,…. These were not the sanhedrim, but the common people; the Ethiopic version reads, “the Jews cried out”; which, they did, in a very clamorous way, either through rage and madness, or in a show of zeal against blasphemy; and cried out, either to God to avenge the blasphemy, or rather to the sanhedrim to pass a sentence on him, or, it may be, to excite one another to rise up at once, and kill him, as they did:

and stopped their ears; with their fingers, pretending they could not bear the blasphemy that was uttered. This was their usual method; hence they say, o

“if a man hears anything that is indecent, (or not fit to be heard,) let him put his fingers in his ears hence the whole ear is hard, and the tip of it soft, that when he hears anything that is not becoming, he may bend the tip of the ear within it.”

By either of these ways these men might stop their ears; either by putting in their fingers, or by turning the tip of the ear inward.

And ran upon him with one accord; without any leave of the sanhedrim, or waiting for their determination, in the manner the zealots did; [See comments on Mt 10:4] [See comments on Joh 16:2].

o T. Bab. Cetubot, fol. 5. 1. 2.

Fuente: John Gill’s Exposition of the Entire Bible

Stopped their ears ( ). Second aorist active of , to hold together. They held their ears together with their hands and affected to believe Stephen guilty of blasphemy (cf. Mt 26:65).

Rushed upon him with one accord ( ‘ ). Ingressive aorist active indicative of , to rush impetuously as the hogs did down the cliff when the demons entered them (Lu 8:33). No vote was taken by the Sanhedrin. No scruple was raised about not having the right to put him to death (Joh 8:31). It may have taken place after Pilate’s recall and before his successor came or Pilate, if there, just connived at such an incident that did not concern Rome. At any rate it was mob violence like modern lynching that took the law into the hands of the Sanhedrin without further formalities.

Out of the city ( ). To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Ac 21:30f.).

Stoned (). Imperfect active indicative of , began to stone, from (, stone, , to throw), late Greek verb, several times in the N.T. as Lu 13:34. Stoning was the Jewish punishment for blasphemy (Le 24:14-16).

The witnesses ( ). The false testifiers against Stephen suborned by the Pharisees (Acts 6:11; Acts 6:13). These witnesses had the privilege of casting the first stones (Deut 13:10; Deut 17:7) against the first witness for Christ with death (martyr in our modern sense of the word).

At the feet of a young man named Saul ( ). Beside () the feet. Our first introduction to the man who became the greatest of all followers of Jesus Christ. Evidently he was not one of the “witnesses” against Stephen, for he was throwing no stones at him. But evidently he was already a leader in the group of Pharisees. We know from later hints from Saul (Paul) himself that he had been a pupil of Gamaliel (Ac 22:3). Gamaliel, as the Pharisaic leader in the Sanhedrin, was probably on hand to hear the accusations against Stephen by the Pharisees. But, if so, he does not raise his voice against this mob violence. Saul does not seem to be aware that he is going contrary to the views of his master, though pupils often go further than their teachers.

Fuente: Robertson’s Word Pictures in the New Testament

Stopped [] . Lit., held together.

Fuente: Vincent’s Word Studies in the New Testament

1) “Then they cried out with a loud voice,” (kraksantes de phone megale) “Then they (the rebellious, convicted Jews) cried out with a great (loud) voice;” These were the pious, formal Sanhedrin, the Supreme Court members of Israel, all shook up until they screamed out like riotous loons, as if such would release them from their deeds of high treason against the King and His new covenant work and people, the church.

2) “And stopped their ears,” (suneschon ta ota auton) “They closed their ears,” against the message of Stephen and of God, as if such obstinacy would destroy or negate the truth, Pro 1:22-30; Pro 27:1; Pro 29:1. They said by their gestures “We will not hear or heed what you have to say,” Rom 2:4-7.

3) “And ran upon him with one accord,” (kai hormesan homothunadon ep’ auton) “And with one mind or attitude they rushed upon him,” like a vicious dog upon a lamb, or like an hungry lion upon a calf. It was a tumultuous council session, with little judicial dignity. They hated, despised the truth Stephen told, because they had rejected and were rejecting Jesus Christ, demonstrating the words of Jesus, Mat 12:30.

Fuente: Garner-Howes Baptist Commentary

57. Crying with a loud voice. This was either a vain show of zeal, as hypocrites are almost always pricked forward with ambition to break out into immoderate heat; as Caiaphas when he heard Christ say thus, After this ye shall see the Son of man, etc., did rent his clothes in token of indignation, as if it were intolerable blasphemy; or else certainly the preaching of the glory of Christ was unto them such a torment, that they must needs burst through madness. And I am rather of this mind; for Luke saith afterward, that they were carried violently, as those men which have no hold of themselves use to leap out immoderately. (479)

(479) “ Subito et intemperanter prosilire,” break out suddenly and intemperately.

Fuente: Calvin’s Complete Commentary

(57) Ran upon him with one accord.The violence reported presents a singular contrast to the general observance of the forms of a fair trial in our Lords condemnation. Then, however, we must remember, the Roman procurator was present in Jerusalem. Now all restraint was removed, and fanaticism had full play. That neither office nor age was enough to guard, under such conditions, against shameful outrage has been seen even in the history of Christian assemblies, as, e.g., in that of the Robber Synod of Ephesus in A.D. 449. The caution in 1Ti. 3:3, that a bishop should not be a striker, shows how near the danger was even in the apostolic age. The facts in this case seem to imply that the accusers, and perhaps also the excited crowd whom they represented, were present as listening to the speech, as well as the members of the Sanhedrin.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

57. Cried ran upon him The succession of feeling through which they passed is curiously marked in the narrative. When first his face shone like an angel’s they were awed into quiet listening. As he lingered upon the honourable points of Jewish history their attention seems to have been rapt; but as the point of his argument was felt they began to manifest (Act 7:51) their unwilling ears and mental resistance. When he charged them with violation of the law (Act 7:53) they gnashed; but finally, when he claimed to station Jesus the Nazarene at the right hand of the Shekinah, they would stand it no longer. At such unheard-of blasphemy, stopping their ears and raising a howl, they rush, all at once, upon the victim.

This case may have begun with due judicial regularity; but it terminated in a scene of mob violence, paying some regard to the forms of law in the mode of execution. It is probable that the Sanhedrin possessed no power for capital punishment; but in those turbulent times daring acts of atrocity as deep as this were constantly occurring. Stoning to death was the Jewish punishment for blasphemy.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘But they cried out with a loud voice, and stopped their ears, and rushed on him with one accord, and they cast him out of the city, and stoned him.

Everything broke at once. They could no longer restrain themselves. With cries of anguish the members of the Sanhedrin blocked their ears at this blasphemy, a symbolic gesture indicating their horror, and rushing at him, dragged him through the street to outside the city, where they stoned him. It was as though they had been taken with madness. All restraint had gone. This was the staid Sanhedrin, but they were baying like mad hounds which had smelled blood. Such moments of madness can seize even the sanest of people. And it had happened here. They had become a lynch mob. That is what unreasoning belief mingled with a bad conscience can do to people.

Serious blasphemy was in fact almost the only crime for which the Sanhedrin could pass the death sentence. There were notices in the Temple warning of instant death to anyone unauthorised who went beyond the outer court. And in spite of their fury they appear to have ‘observed the rules’ in that the witnesses were present in order to cast the first stones (Deu 17:7).

‘Cast him out of the city’ (compare Deu 17:5; Num 15:35). Death must not take place within the city, for it would defile the city. It is ironic that he who had pointed them to what their fathers had done in following idolatry was treated as though he had been guilty of idolatry (Deu 17:5-7). In the same way had Jesus died ‘without the gate’ (Heb 13:12). So in their dreadful crimes did they maintain the niceties of the Law.

‘And stoned him.’ He had dared to point out to them that they had rejected and slain the prophets (Act 7:52). So now they stoned him. The only actual record we have of the death of a prophet was of one they stoned (2Ch 24:21). This was their way of getting rid of prophets, and they proved themselves adept at it. The irony of the whole situation is obvious. They sought to prove that he was wrong by proving that he was right.

Fuente: Commentary Series on the Bible by Peter Pett

The stoning of Stephen:

v. 57. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,

v. 58. and cast him out of the city, and stoned him; and the witnesses laid down their clothes at a young man’s feet whose name was Saul.

v. 59. And they stoned Stephen, calling upon God and saying, Lord Jesus, receive my spirit.

v. 60. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

The last announcement of Stephen, concerning the vision which was granted to him, raised the anger of the judges to a perfect storm of fury. That this man should receive such bliss before their very eyes caused them to forget dignity, justice, humanity, all the virtues of which they usually made their boast. They cried out with a loud voice, in order to drown out any attempt of Stephen to make himself heard in the resulting din and confusion. They held their ears shut tightly lest another word from his hated lips find entrance there. They rushed upon him with one accord, like a maddened herd of cattle over which all control has been lost. They cast him forth out of the city and there stoned him. This proceeding did not have even a show of right. It was against all the rules of the Jewish criminal law, It can in no way even be called an execution; it can be described only by the word “murder,” committed by an infuriated mob, in violation of all law. And yet the mob retained enough sanity to observe some forms of the Law, such as taking the prisoner out of the city and also requiring the witnesses to begin the stoning. It is expressly stated that the witnesses, in making ready for their murderous attack, laid down their outer clothes at the feet of a young man by the name of Saul. As for Stephen, he died the death of a true Christian martyr. While the stones were flying around him, and after he had been struck, he called loudly upon his Lord and God, in the person of Jesus, the Savior. His first prayer was that the Lord Jesus, the exalted Christ, would receive his spirit. And having thus committed his soul into the best safekeeping, he let his last sigh be an intercession for his murderers. Sinking down upon his knees, he cried out with a loud voice, which may, at least to one of those present, have sounded in his ears for years afterward: Lord, do not charge to them this sin. And then he calmly fell asleep in his Savior. Thus Stephen became the first martyr of the Christian Church. Since his time thousands of Christians have been martyred for the sake of the name of Jesus. And their death teaches a lesson, namely, that of cheerfully sacrificing temporal possessions and fortune for the sake of the Lord. In the end we gain everything that a reward of mercy can bestow upon us, heaven itself with all its glories. “Lastly, there is here a fine comfort that St. Stephen here sees the heavens standing open, and that he fell asleep. Here we should mark that our Lord God stands by us if we believe, and that death is not death to them that believe. Thus you have pictured here in this story the entire Gospel faith, love, cross, death, and life.”

Summary

Stephen delivers an eloquent speech of defense, which angers the members of the Sanhedrin so that they cast him out of the city and stone him.

Fuente: The Popular Commentary on the Bible by Kretzmann

Act 7:57. Then they cried out, &c. “This declaration and reference provoked them to such a degree, that crying out with a loud voice that they might drown that of Stephen, they stopped their own ears, as if they could not bear to hear such blasphemy as they conceivedhe had spoken, and furiously rushed upon him with one accord.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 7:57-58 . The tumult, now breaking out, is to be conceived as proceeding from the Sanhedrists, but also extending to all the others who were present (Act 6:12 ). To the latter pertains especially what is related from onward.

They stopped their ears , because they wished to hear nothing more of the blasphemous utterances.

] see Lev 24:14 . “Locus lapidationis erat extra urbem; omnes enim civitates, muris cinctae, paritatem habent ad castra Israelis.” Gloss in Babyl. Sanhedr. f. 42. 2.

] This is the fact generally stated . Then follows as a special circumstance , the activity of the witnesses in it. Observe that, as is not expressed with ., [213] the preceding is to be extended to it, and therefore to be mentally supplied. Comp. LXX. Exo 23:4-7 .

] The same who had testified at Act 6:13 . A fragment of legality! for the witnesses against the condemned had, according to law, to cast the first stones at him, Deu 17:7 ; Sanhedr . vi. 4.

] , Theophylact.

] So distinguished and zealous a disciple of the Pharisees who, however, ought neither to have been converted into the “notarial witness,” nor even into the representative of the court conducting the trial (Sepp) was for such a service quite as ready (Act 22:20 ) as he was welcome. But if Saul had been married or already a young widower (Ewald), which does not follow from 1Co 7:7-8 , Luke, who knew so exactly and had in view the circumstances of his life, would hardly have called him , although this denotes a degree of age already higher than (Lobeck, ad Phryn. p. 213). Comp. Act 20:9 , Act 23:17 , also Act 5:10 ; Luk 7:14 .

] not merely the witnesses, but generally. The repetition has a tragic effect, which is further strengthened by the appended contrast . . . . A want of clearness, occasioned by the use of two documents (Bleek), is not discernible.

The stoning , which as the punishment of blasphemy (Luk 24:16 ; Sanhedr . vii. 4) was inflicted on Stephen, seeing that no formal sentence preceded it, and that the execution had to be confirmed and carried out on the part of the Roman authorities [214] (see Joseph. Antt. xx. 9. 1, and on Joh 18:31 ), is to be regarded as an illegal act of the tumultuary outbreak . Similarly, the murder of James the Just, the Lord’s brother, took place at a later period. The less the limits of such an outbreak can be defined, and the more the calm historical course of the speech of Stephen makes it easy to understand that the Sanhedrists should have heard him quietly up to, but not beyond, the point of their being directly attacked (Act 7:51 ff), so much the less warrantable is it, with Baur and Zeller, to esteem nothing further as historical, than that Stephen fell “as victim of a popular tumult suddenly arising on occasion of his lively public controversial discussions,” without any proceedings in the Sanhedrim, which are assumed to be the work of the author.

[213] Which Bornemann has added, following D and vss.

[214] Ewald supposes that the Sanhedrim might have appealed to the permission granted to them by Pilate in Joh 18:31 . But so much is not implied in Joh 18:31 ; see in loc. And John 18:57 sufficiently shows how far from “ calmly and legally ” matters proceeded at the execution.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

XVI

SAUL, THE PERSECUTOR

Act 7:57-60 ; Act 8:1-4 ; Act 22:4-5 ; Act 22:19-20 ; Act 26:9-11 ; 1Co 15:9 ; Gal 1:13 ; Gal 1:22-24 .

In a preceding chapter on Stephen we have necessarily considered somewhat a part of the matter of this chapter, and now we will restate only enough to give a connected account of Saul. In our last discussion we found Saul and other members of his family residents in Jerusalem, Saul an accomplished scholar, a rabbi, trained in the lore of the Jewish Bible and of their traditions, a member of the Sanhedrin, an extreme Pharisee, flaming with zeal, and aggressive in his religion, an intense patriot, about thirty-six years old, probably a widower, stirred up and incensed on account of the progress of the new religion of Jesus.

In considering this distinguished Jew in the role of a persecutor, we must find, first of all, the occasion of this marvelous and murderous outbreak of hatred on his part at this particular juncture, and the strange direction of its hostility. On three all-sufficient grounds we understand why Saul did not actively participate in the recent Sadducean persecution. First, the issue of that persecution was the resurrection, and on this point a Pharisee could not join a Sadducean materialist. Second, the motive of that persecution was to prevent the break with Rome, and Saul as a Pharisee wanted a break with Rome. Third, the direction of that persecution was mainly against the apostles and Palestinian Christians, who, so far, had made no break with the Temple and its services and ritual, or the customs of Moses. To outsiders they appeared as a sect of the Jews, agreeing, indeed, with the Pharisees on many points, and while they were hateful in their superstition as to the person of the Messiah, they were understood to preach a Messiah for Jews only and not for Gentiles. That is why Saul did not join the Sadducean persecution because of the issue of it, because of the motive of it, and because of the direction of it.

1. Five causes stirred him up to become a persecutor: First, the coming to the front of Stephen, the Hellenist, whose preaching evidently looked to a Messiah for the world, and not only looked to a break with Jerusalem and the Temple, but the abrogation of the entire Old Covenant, or at least its supercession by a New Covenant on broad, worldwide lines that made no distinction between a Jew and a Greek. That is the first cause of the persecuting spirit of Saul.

2. Stephen’s Messiah was a God-man and a sufferer, expiating sin, and bringing in an imputed righteousness through faith in him wrought by the regenerating Spirit, instead of a Jewish hero, seated on David’s earthly throne, triumphant over Rome, and bringing all nations into subjection to the royal law. This is the difference between the two Messiahs. So that kind of a Messiah would be intensely objectionable to Saul.

3. Stephen’s preaching was making fearful inroads among the flock of Saul’s Cilicean synagogue, and sweeping like a fire among the Israelites of the dispersion, who were already far from the Palestinian Hebrews.

4. Some of Saul’s own family were converted to the new religion, two of them are mentioned in the letter to the Romans as being in Christ before him, and his own sister, judging from Act 23 , was already a Christian.

5. Saul’s humiliating defeat in the great debate with Stephen.

These are the five causes that pushed the man out who had been passive in the other persecution, now to become active in this persecution. They account for the vehement flame of Saul’s hate, and the direction of that hate, not toward the apostles, who had not broken with the Holy City, its Temple, its sacrifice, nor the customs of Moses, but against Stephen and those accepting his broader view. We cannot otherwise account for the fact that Saul took no steps in his persecution against the apostles, while he did pursue the scattered Christians of the dispersion unto strange cities.

We may imagine Saul fanning the flame of his hate by his thoughts in these particulars:

1. “To call this Jesus ‘God’ is blasphemy.

2. “To call this convicted and executed felon ‘Messiah,’ violates the Old Testament teaching of David’s royal son triumphing over all of his enemies.

3. “That I, a freeborn child of Abraham, never in bondage, must be re-born, must give up my own perfect and blameless righteousness of the law to accept the righteousness of another, is outrageous.

4. “That I must see Jerusalem perish, the Temple destroyed, the law of the Mosaic covenant abrogated, and enter into this new kingdom on the same humiliating terms as an uncircumcised Gentile, is incredible and revolting.

5. “That this Hellenist, Stephen, should invade my own flock and pervert members of my own family, Andronicus and Junias, my kinsmen [Rom 16:7 ], and my own sister [Act 23:16 ], and shake the faith of my other kinsmen, Jason and Sosipater [Rom 16:21 ], is insulting to the last degree.

6. “That I, the proud rabbi, a member of the supreme court of my people, the accomplished and trained logician, should be overwhelmed in debate by this unscholarly Stephen, and that, too, in my own chosen field the interpretation of the Law, Prophets, and Psalms, is crucifixion of my pride and an intolerable public shame. Let Stephen perish!

7. “But more humiliating than all, I find myself whipped inside. This Stephen is driving me with goads as if I were an unruly ox. His words and shining face and the Jesus he makes me see, plant convicting pricks in my heart and conscience against which I kick in vain; I am like a troubled sea casting up mire and filth. To go back on the convictions of my life is abject surrender. To follow, then, a logical conclusion, is to part from the counsel of my great teacher, Gamaliel, and to take up the sword of the Sadducee and make myself the servant of the high priest. Since I will not go back, and cannot stand still, I must go forward in that way that leads to prison, blood, and death, regardless of age or sex. Perhaps I may find peace. The issue is now personal and vital; Stephen or Saul must die. To stop at Stephen is to stop at the beginning of the way. I must go on till the very name of this Jesus is blotted from the earth.”

That is given as imagined, but you must bring in psychology in order that you may understand the working of this man’s mind to account for the flaming spirit and the desperate lengths of the persecution which he introduces.

Seven things show the spirit of this persecution, as expressed in the New Testament:

1. In Act 8:3 (Authorized Version), the phrase, “making havoc” is used. That is the only time in the New Testament that the word “havoc” is found. It is found in the Septuagint of the Old Testament. But it is a word which expresses the fury of a wild boar making havoc a wild boar in a garden: rooting, gnashing, and trampling. That phrase, “making havoc,” gives us an idea of the spirit that Saul had, which is the spirit of a wild boar.

2. In Act 9:1 , it is said of Saul, “Yet breathing out threatenings and slaughter.” How tersely expressed that is! The expiration of his breath is a threat, and death. Victor Hugo, in one place, said about a man, “Whenever he respires he conspires,” and that is the nearest approach in literature to this vivid description of the state of a man’s mind that the very breath he breathed was threatenings and slaughter.

3. The next word is found in Act 26:11 . He says, “being exceedingly mad against them.” That is the superlative degree. He was not merely angry at the Christians, but it was an anger that amounted to madness; he was not merely mad but “exceedingly mad.” So that gives you the picture of that wild boar.

4. “He haled men and women.” “Haled” is an old Anglo Saxon word. We don’t use it now, but it means “to drag by violence.” He didn’t go and courteously arrest a man; he just went and grabbed men and women and dragged them through the streets. Imagine a gray-haired mother, a chaste wife, a timid maiden, grabbed and dragged through the streets, with a crowd around mocking, and you get at the spirit of this persecution.

5. The next word is “devastate.” Paul used this word twice, and Ananias used it once (Act 9:21 ). That word is the term that is applied to an army sweeping a country with fire and sword. We say that Sherman devastated Georgia. He swept a scope of country seventy-five miles wide from Atlanta to the sea, leaving only the chimney stacks not a house, not a fence with fire and sword. And that word is here employed to describe Saul’s persecution.

6. Twice in Galatians he uses this word in describing it: “I persecuted them beyond measure,” that is, if you want to find some kind of a word that would describe his persecution, in its spirit, you couldn’t find it; you couldn’t find a word that would mean “beyond measure.”

7. The last phrase is in Act 22:4 , “unto death.” That was objective in spirit, whether men or women. These seven expressions, and they are just as remarkable, and more so, in the Greek, as they are in English, give the spirit of this persecution.

The following things show the extent of this persecution:

1. Domiciliary visits. He didn’t wait to find a man on the streets acting in opposition to any law. He goes to the houses after them, and in every place of the world. The most startling exercise of tyranny is an inquisition into a man’s home. The law of the United States regards a man’s home as his castle, and only under the most extreme circumstances does the law allow its officers to enter a man’s home. If you were perfectly sure that a Negro had burglarized your smokehouse, and you had tracked him to his house, you couldn’t go in there, you couldn’t take an officer of the law in there, unless you went before a magistrate and recorded a solemn oath that you believed that he was the one that did burglarize your place, and that what he stole would be found if you looked for it in his house.

2. In the second place, “scourges.” He says many times I have scourged them, both men and women, forty stripes save one; thirty-nine hard lashes he put on the shoulders of men and women. Under the Roman law it was punishable with death to scourge a Roman citizen. Convicts, or people in the penitentiary, can be whipped. Roman lictors carried a bundle of rods with which they chastised outsiders, but on home people they were never used. Cicero makes his great oration against Veres burn like fire when it is shown that Veres scourged Roman citizens. Seldom now do we ever hear of a case where a man is dragged out of his house and publicly whipped by officers of the law, just on account of his religion.

3. The next thing was imprisonment. He says, “Oftentimes I had them put in prison.” A thunderbolt couldn’t be more sudden than his approach to a house. Thundering at the door, day or night, gathering one of the inmates up, taking him from the home and taking him to jail. What would you think of somebody coming to your house when you were away in the night, and dragging your wife and putting her in jail, just because she was worshiping God according to the dictates of her conscience? We live in a good country over here. We have never been where these violent persecutions were carried on.

4. He says that when they were put to death he gave his voice against them. He arrested them and scourged them, and then in the Sanhedrin he voted against them.

5. In the next place he compelled them to blaspheme. The Greek doesn’t mean that he succeeded in making them blaspheme, but that he was trying to make them blaspheme. For instance, he would have a woman up, and there was the officer ready to give her thirty-nine lashes in open daylight: “You will get this lashing unless you blaspheme the name of Jesus,” Paul would say. Pliny, in writing about the Christians in the country over which he presided when he was ordered to persecute the Christians, says, “I never went beyond this: I never put any of them to death if when brought before me he would sprinkle a little incense before a Roman god. If he would Just do that I wouldn’t put him to death.”

6. Expatriation, ex , from, patria terra , “one’s fatherland” exiled from one’s country. It was an awful thing on those people at a minute’s notice either to recant or else just as they were, without a minute’s preparation, to go off into exile, father, mother, and children. The record says, “They were all scattered abroad except the apostles.”

7. Following them into exile into strange countries, and cities, getting a commission to go after them and arrest them, even though they had gotten as far from Jerusalem as Damascus.

8. The last thing in connection with the extent of this persecution is to see, first, the size or number of the church. Let us commence with 120 (that is, before Pentecost), add 3,000 on the day of Pentecost, add multitudes daily, add at another time 5,000 men and women, add twice more, multitudes, multitudes, then we may safely reach the conclusion that there were 100,000 Jewish communicants in that first church at Jerusalem. That represents a great many homes. This man Paul goes into every house, he breaks up every family. They are whipped; they are imprisoned; they are put to death or they are expatriated; and over every road that went out from Jerusalem they were fleeing, the fire of persecution burning behind them. The magnitude of the persecution has never been fully estimated.

There are eight distinct references by him in two speeches and four letters that show his own impressions of this sin. One of them you will find in the address that he delivered on the stairway in Jerusalem when he himself was a prisoner (Act 22 ); another one is found in his speech at Caesarea before King Agrippa (Act 26 ). You will find two references in Gal 1 of the letter to the Galatians (1:13, 23) ; there is one in 1Co 15:15 ; another in Phi 3 ; still another, and a most touching one, when he was quite an old man (1 Timothy). We may judge of the spirit and the extent of a thing by the impression that it leaves on the mind of the participator.

Everything that he inflicted on others, he subsequently suffered. He had them to be punished with forty stripes save one; five times he submitted to the same punishment. He had them put in prison; “oftentimes” he was imprisoned. He had them expatriated; so was he. He had them pursued in the land of expatriation; so was he. He had them stoned; so was he. He attempted to make them blaspheme; so they tried to make him blaspheme under Nero, or die, and he accepted death. He had them put to death; so was he. Early in his life, before a great part of his sufferings had yet commenced, we find his catalogue of the things that he suffered in one of the letters to the Corinthians, and just how many particular things that he had suffered up to that time.

Two considerations would naturally emphasize his unceasing sorrow for this sin:

1. His persecution marked the end of Jewish probation, the closing up of the last half of Daniel’s week, in which the Messiah would confirm the covenant with many. From this time on until now, only an occasional Jew has been converted. Paul did it; he led his people to reject the church of God and the Holy Spirit of God, the church which was baptized in the Spirit, and attested by the Spirit. He, Saul, is the one that pushed his people off the ground of probation and into a state of spiritual blindness judicial blindness from which they have not yet recovered.

2. The second thought that emphasized this impression was that he thereby barred himself, when he became a Christian, from doing much preaching to this people. In Rom 9 he says, “I could wish that I myself were anathema from Christ for my brethren’s sake, my kinsmen according to the flesh.” “I bear them witness,” he says in the next chapter, “that they have a zeal for God,” and in Act 22 he says that when he was in the Temple wanting to preach to Jews, wanting to be a home missionary, God appeared to him, and said, “Make haste, and get thee quickly out of Jerusalem; because they will not receive of thee testimony concerning me.” That was one of the most grievous things of his life, and we find it, I think (some may differ from me on this), manifested in the last letter of his first Roman imprisonment the letter to the Hebrews. He wouldn’t put his name to it. He didn’t want to prejudice its effect, and yet he did want to speak to his people.

Let us compare this persecution with Alva’s in the Netherlands, and the one following the revocation of the Edict of Nantes. In a few words, it is this: There were two great bodies of Christian people, so-called, in France the Romanists and the Huguenots. Henry of Navarre was a Huguenot. He became king of France, outwardly abjuring his Huguenot principles, but on the condition that liberty of conscience should be allowed to the people. His grandson, Louis XIV, revoked that great edict of toleration, and by its revocation, in one moment, commanded hundreds of thousands of his people to adopt the king’s religion. If they didn’t, troops or soldiers were placed in their homes with the privilege of maltreating them, and destroying their property, without being held responsible for any kind of brutal impiety that they would commit. Their young children were taken away from the mothers and put in the convents to be reared in the Romanist faith; the men had their goods confiscated, and in hundreds of thousands of instances were put to death. They were required to recant or leave France at once. Before they got to the coast an army came to bring them back, and when some of them did escape, my mother’s ancestors, the Huguenots, when that edict was revoked, came to South Carolina. Some of them went to Canada, some to other countries where there was extradition. The Romanists pursued them, and when they were able to capture them, brought them back to France to suffer under the law. Some of those that reached Canada left the settlements and went to live among the Indian tribes. There they were pursued.

When Alva came into the Netherlands (Belgium and Holland), the lowlands, under Philip, the King of Spain, the inquisition was set up and he entered the homes; he made domiciliary visits; he compelled them to blaspheme; he put to death the best, the most gifted, those holding the highest social and moral positions in the land, to the astonishment of the world. With one stroke of his pen he not only swept away all of their property, but anyone that would speak a kind word to them, or would keep them all night in the house, such a person was put to death. All over that country there was the smoke going up of their burning, and the bloodiest picture in the annals of the world was what took place when Alva’s soldiers captured a city. I would be ashamed before a mixed audience to tell what followed. The devastation was fearful.

This persecution illustrates the proverb, “The blood of the martyrs is the seed of the church.” Whenever Saul put one to death, a dozen came up to take the place of that one. Indeed, he himself caught on his own shoulders the mantle of Stephen before it hit the ground, as God put the mantle of Elijah on Elisha, and as God made John the Baptist the successor in spirit to Elijah. The blood of the martyrs is the seed of the church.

The effect of this persecution on the enlargement of the kingdom, and on missions, was superb. Those Jewish Christians in Jerusalem those terrapins would never have crawled away from there, if Saul hadn’t put fire on their backs, but when the fire began to burn and they began to run, as they ran, they preached everywhere. It was like going up to a fire and trying to put it out by kicking the chunks. Whenever a chunk is kicked it starts a new fire. When that persecution came, then Philip, driven out, preached to the Samaritans. Then men of Cyrene, pushed out, preached to Greeks in Antioch, and they opened up a fine mission field. Peter himself, at last, was led to see that an uncircumcised Gentile like Cornelius could be received into the kingdom of God. So it had a great deal to do with foreign missions.

The effect of this persecution in bringing laymen to the front was marvelous. They never did come to the front in the history of the world as they did in this persecution. The apostles were left behind. The preachers right in the midst of the big meeting in which 100,000 people had been converted, were left standing there, surrounded by empty pews, with no congregation. The congregation is now doing the preaching. A layman becomes an evangelist. These people carry the word of God to the shores of the Mediterranean, into Asia Minor, to Rome, to Ephesus, to Antioch, to Tarsus, to the ends of the earth, and laymen do an overwhelming part of this work.

It is well, perhaps, in this connection to explain how Saul, in this persecution, could put to death Christian people, since they, the Jews, had no such authority. In the case of Christ we know that it was necessary for the Jews to obtain Roman authority in order to put to death, but just as this time Pontius Pilate was recalled, the Roman Procurator was withdrawn, and a very large part of the Roman military force and the successor of Pilate had not arrived, so the Jews were left pretty much to themselves until that new procurator with new legions came to the country.

QUESTIONS 1. What of Saul already considered in a preceding chapter?

2. Why did not Saul participate actively in the Sadducean persecution?

3. What five causes stirred him up to become a persecutor?

4. How may we imagine Saul fanning the flame of his bate by his thoughts?

5. What seven things show the spirit of this persecution as expressed in the New Testament?

6. What things show the extent of this persecution?

7. What eight distinct references by him in two speeches and four letters which show his own impressions of this sin?

8. What were his own sufferings, in every particular? Were they such as he inflicted?

9. What two considerations would naturally emphasize the unceasing sorrow for this sin?

10. Compare this persecution with Alva’s in the Netherlands and the one following the revocation of the Edict of Nantes.

11. How does this persecution illustrate the proverb, “The blood of the martyrs is the seed of the church”?

12. What was the effect of this persecution on the enlargement of the kingdom, and missions?

13. What was the effect of this persecution in bringing laymen to the front?

14. How do you explain that, in this persecution, Saul could put to death Christian people, since they, the Jews, had no such authority?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

57 Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,

Ver. 57. Ran upon him ] Being acted and agitated by the devil, who had now wholly possessed them; so that they were even satanized, and transformed into so many breathing devils.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Act 7:57 . : so as to silence him. : in order that the words which they regarded as so impious should not be heard, cf. Mat 26:65 . Blass compares the phrase LXX, Isa 52:15 , . , cf. 2Ma 10:16 , and in several places in 2 Macc. the verb is found with the same construction (although not quite in the same sense).

Fuente: The Expositors Greek Testament by Robertson

loud = great, i.e. the shout of the crowd in indignation.

stopped = held tight. Greek. sunecho. See Luk 4:38.

ran = rushed.

with one accord. Greek. homothumadon. See note on Act 1:14.

Fuente: Companion Bible Notes, Appendices and Graphics

Act 7:57. , having cried out) so as that they should not hear Stephen. The transition is easily made from words, threats, stripes, and imprisonment, to murder.-, rushed) before that the judges had given (got ready) their votes.

Fuente: Gnomon of the New Testament

they cried: Act 7:54, Act 21:27-31, Act 23:27

stopped: Psa 58:4, Pro 21:13, Zec 7:11

Reciprocal: 1Ki 12:18 – all Israel 1Ki 21:13 – they carried him 2Ch 10:18 – stoned him Mat 13:15 – ears Mat 27:23 – But Luk 4:29 – and thrust Luk 11:49 – and some Luk 21:12 – before Luk 23:5 – they Joh 8:59 – took Act 21:30 – and they 2Ti 4:4 – turn

Fuente: The Treasury of Scripture Knowledge

7

Act 7:57. Stopped their ears was an admission that the truth being spoken by Stephen was unwelcome to them, but they had no honorable means of meeting it.

Fuente: Combined Bible Commentary

Act 7:57. Then they cried out with a loud voice. When they heard Stephen in his awful joy saying that he beheld the Crucified encircled with the visible glory, thus boldly confessing that the Shekinah belonged to Jesus of Nazareth, they could contain themselves no longer; the purport of their cries no doubt was identical with the memorable expression of the high priest, recorded by St. Matthew (Mat 26:65-66), who, when Jesus claimed as belonging to Him the Majesty of heaven, rent his clothes, saying, He hath spoken blasphemy; what think ye? They answered and said, He is guilty of death.

Fuente: A Popular Commentary on the New Testament

Act 7:57-59. Then they cried out with a loud voice Being provoked to such a degree that they could not contain themselves, and meaning to drown the voice of Stephen; and stopped their ears As if they could not bear to hear such blasphemy as they wished to have it thought he had spoken. And ran upon him Greek, , rushed on him with one accord, before any sentence was regularly passed; and cast Greek, , casting him out of the city It seems by a gate near the place where the sanhedrim sat; and as soon as they had got without the boundaries of that sacred place, of which they judged it would be a profanation to stain it with human blood, they stoned him This, like the stoning of Paul at Lystra, seems to have been an act of popular fury, exceeding the power which the Jews regularly had; which, though it might have extended to passing a capital sentence, was certainly not sufficient for carrying it into execution, without the consent of the Romans. The Jews were more than once ready to stone Christ, not only when by their own confession they had not power to put any one to death, (Joh 18:31,) but when nothing had passed which had the shadow of a legal trial. How far they now might have formed those express notions of what the rabbis call the judgment of zeal, is not easy to say; but it is certain they acted on that principle, and as if they had thought every private Israelite had, like Phinehas, who is pleaded as an example of it, a right to put another to death on the spot, if he found him in a capital breach of the divine law; a notion, by the way, directly contrary to Deu 17:6, which required at least two witnesses in capital cases, where there was a legal process. And the two witnesses Whose hands were first upon him to put him to death; laid down their clothes, &c. In executions of this kind, it was usual for those who had borne witness against the criminal to cast the first stones at him; and for this purpose they were wont to put off their upper garments, and gave them to be kept by persons equally hearty in the prosecution with themselves; and on this occasion the witnesses laid their clothes at the feet of Saul, afterward called Paul, who, it seems, willingly took charge of them, to show how heartily he concurred with them in the execution. O Saul! wouldst thou have believed, if one had told thee, while thou wast urging on the cruel multitude, that the time would come when thou thyself shouldst be twice stoned in the same cause, and shouldst triumph in committing thy soul likewise to that Jesus whom thou wast now blaspheming? His dying prayer reached thee, as well as many others. And the martyr Stephen, and Saul the persecutor, (afterward his brother, both in faith and martyrdom,) are now joined in everlasting friendship, and dwell together in the happy company of those who have washed their robes, and made them white in the blood of the Lamb.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

See notes on verse 54

Fuente: McGarvey and Pendleton Commentaries (New Testament)

7:57 {10} Then they cried out with a loud voice, and stopped their ears, and {a} ran upon him with one accord,

(10) The zeal of hypocrites and superstitious people eventually breaks out into a most open madness.

(a) This was done in a rage and fury, for at that time the Jews could put no man to death by law, as they confessed before Pilate saying that it was no lawful for them to put any man to death, and therefore it is reported by Josephus that Ananus, a Sadducee, slew James the brother of the Lord, and for so doing was accused before Albinus, the president of the country; lib. 20.

Fuente: Geneva Bible Notes

Stephen’s declaration amounted to blasphemy to the Sanhedrin. They knew that when he said "Son of Man" he meant "Jesus." Furthermore, the Jews believed that no one had the right to be at God’s right hand in heaven. [Note: Ibid.] The Sanhedrin members therefore cried out in agony of soul, covered their ears so they would hear no more, and seized Stephen to prevent him from saying more or escaping. Stoning was the penalty for blasphemy in Israel (Lev 24:16; Deu 17:7), and the Sanhedrin members went right to it.

In the three trials before the Sanhedrin that Luke recorded thus far, the first ended with a warning (Act 4:17; Act 4:21), the second with flogging (Act 5:40), and the third with stoning (Act 7:58-60). The Sanhedrin now abandoned Gamaliel’s former moderating advice (Act 5:35-39). It did not have the authority to execute someone without Roman sanction, and Jewish law forbade executing a person on the same day as his trial. [Note: Mishnah Sanhedrin 4:1.] However since witnesses were present to cast the first stones, as the Mosaic Law prescribed, Stephen’s death seems not to have been simply the result of mob violence but official action. Probably it was mob violence precipitated and controlled by the Sanhedrin along the lines of Jesus’ execution.

"The message of Stephen, it seems, served as a kind of catalyst to unite Sadducees, Pharisees, and the common people against the early Christians." [Note: Longenecker, p. 351.]

Saul of Tarsus was there and cooperated with the authorities by holding their cloaks while they carried out their wicked business (cf. Act 8:1; Act 22:20). He was then a "young man" (Gr. neanias, cf. Act 20:9; Act 23:17-18; Act 23:22), but we do not know his exact age. Since he died about A.D. 68 and since Stephen probably died about A.D. 34, perhaps Saul was in his mid-thirties. Jesus and Saul appear to have been roughly contemporaries. This verse does not imply that Saul was a member of the Sanhedrin. [Note: See Simon Légasse, "Paul’s Pre-Christian Career according to Acts," in The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 365-90.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)