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STEPHEN

(Gk. Stéphanos)

A leader in the Jerusalem church and the first Christian martyr. He was one of seven men chosen and approved, by both the Twelve and the community, for the daily distribution of food.

The story of Stephen (Acts 6:1–8:2) relates to Jewish-Gentile conflicts in Jerusalem as well as to official Jewish opposition to the Christian mission within the city. Set in the context of a dispute between Christians who are Hebrew- (or Aramaic-) speaking and Greek-accultured Jews (Hebrews and Hellenists, respectively), the account has direct bearing, according to the author of Acts, on the spread of the Jesus movement beyond the Holy City into the Diaspora and the Greek world.

Stephen confronts and confounds the Diaspora Jews, who bring suborned charges before the Jewish council against him relating to the temple, the Law, and the customs of Moses (Acts 6:8-15). In a lengthy address before the Sanhedrin (Acts 7:1-53), Stephen speaks of Israel’s relation to the God of Abraham, Isaac, and Jacob. After a caustic retelling of Jewish history, he concludes by accusing the listeners of being worthy descendants of rebellious ancestors. The reaction of the audience is predictable, especially in light of Stephen’s statement that he sees the risen Jesus at God’s right hand. Stephen is stoned (in the presence of the young persecutor Saul), the Christian community is scattered, and the body of the Christian preacher is buried (Acts 7:54–8:4).

The episode raises a host of historical and theological issues. The narrative introduction depicts an ecclesial problem which is resolved by the choice of seven men routinely assumed to be Hellenists. They are chosen to address the food distribution problem and thereby free the disciples for their ministry, but Stephen and Philip are later reported as fully engaged in preaching or missionary work rather than food distribution. Another issue is the relationship, culturally, of Stephen to the opponents he encounters (Acts 6:9): Is he a Greek-speaking Christian and thus the connecting link or impetus for the spread of the good news among the Greeks (Acts 11:19-20)? Further, the accusations brought against Stephen are clearly reminiscent of those brought against Jesus and Paul at their respective trials.

The speech itself is rarely seen as a response to the accusations noted earlier. Instead, scholars view it as the product of the author, who seemingly pays little attention to the accusations and considerably more to the history of Israel and its relation to its God. Despite some hesitation, scholars readily view the speech as a unified whole, addressing the new movement’s turning away from Judaism and Jerusalem as it moves out into the Greek world (cf. Acts 1:8b).

The narrative conclusion presents other problems. Does the death scene presume a formal, legal trial or mob action that ends in a lynching? Why is there such a sharp change of tone at the end of the speech (Acts 7:51-52) and why the mixing of legal, mob, and visionary elements in the death scene? Which of these, as well as earlier elements of the narrative and speech, are historical? Which are the product of the author’s activity?

Employing the early community’s tradition and lore about the early days, Luke accepts the pivotal role of Stephen as first martyr (Acts 22:20) and impetus for the Christian mission out of Jerusalem into the Greek world. The Stephen episode and figure, drawn from tradition, become for Luke the means to review Jewish history (use of the LXX to formulate an appropriate speech) and to prepare for a wider expansion of the movement.

Within the book of Acts, this episode constitutes the last Jerusalem scene and provides the third climactic confrontation with the populace of the Holy City: warning, flogging, and death (Acts 2-7). Stephen’s speech, like earlier discourses, is a response to an official question (cf. Acts 4:7-12; 5:27-32), and provides the episode its turning point for the movement’s departure from Jerusalem into the Greek world. The references to Saul (Acts 7:58; 8:1) point to the work’s principal character and activity.

The episode also pays particular attention to a series of accusations against the early community, namely, its blasphemous treatment of Moses and God and disregard of the Law and Mosaic customs. Principally, it offers a negative and positive treatment of Judaism, its history, and its relation to the Jesus movement. While the Jewish leaders are castigated (Acts 7:51-53), large numbers of priests are said to have joined the community (6:7). Rather than speak against Moses (as accused), Stephen underscores his important role in God’s dealings with Israel. There is, however, a movement away from “this place” or temple to a more universal view of God’s dwelling (Acts 6:13-14; 7:49-50). The Jesus movement spreads from Jerusalem and cannot be limited to that place; at the same time, it takes its origin and finds its roots in this Jewish center and milieu.

From the outset Stephen, along with others in Acts (e.g., Cornelius, Timothy), is identified as a distinguished or reputable member of the community; he is also full of the Spirit, faith, grace, and power (Acts 6:3, 8). He is an orthodox member of the community who speaks in its name. He is an OT-like figure who performs signs and wonders, and he is a man of wisdom, like Joseph and Moses (Acts 7:10, 22), who understands God’s purpose (6:3, 10), seeks to clarify God’s plan for the audience, and dies a Christlike death as the community is scattered beyond Jerusalem.

Bibliography. C. K. Barrett, The Acts of the Apostles, 1. ICC (Edinburgh, 1994); E. Haenchen, The Acts of the Apostles (Philadelphia, 1971); L. T. Johnson, The Acts of the Apostles. Sacra Pagina 5 (Collegeville, 1992); J. J. Kilgallen, “The Function of Stephen’s Speech (Acts 7, 2-53),” Bibl 70 (1989): 173-93; E. J. Richard, Acts 6:1–8:4: The Author’s Method of Composition. SBLDS 41 (Missoula, 1978).

Earl J. Richard

Prayer Tents Bible References - Prayer Tents

STEPHEN

Eerdmans Dictionary of the Bible (2000)