Stephen's Sermon as a Model for Evangelism and Apologetics
Stephen, recognized as the first Christian martyr, was among the seven deacons appointed to address the needs of the early church in Jerusalem [1, 2]. His Greek name suggests a Hellenistic background, and he is described in the book of Acts with emphatic phrases, such as "full of faith and of the Holy Ghost," "full of grace and power," and possessing "irresistible spirit and wisdom" [2, 3]. His sermon, recorded in Acts 7, serves as a significant example of early Christian evangelism and apologetics, delivered in the face of intense opposition.
Stephen's sermon is primarily an extended historical review of Israel, beginning with Abraham and concluding with the construction of Solomon's Temple [Acts 7:2-50]. This historical overview functions as an apologetic defense, demonstrating his understanding and respect for Jewish heritage while simultaneously laying the groundwork for his critique of their contemporary practices and rejection of Jesus [6]. He recounts God's covenant with Abraham, the patriarchs, the deliverance from Egypt through Moses, the giving of the Law, and the establishment of the tabernacle and later the temple [Acts 7:2-50]. By tracing this lineage, Stephen connects the Christian message to the long-standing history of God's interaction with Israel, asserting continuity rather than rupture.
However, Stephen's historical narrative is not merely a recitation; it is interwoven with a prophetic critique. He highlights a recurring pattern of rebellion and rejection of God's chosen leaders throughout Israel's history. For instance, he points out how Joseph was sold by his brothers, and how Moses, despite being God's appointed deliverer, was initially rejected by the Israelites [Acts 7:9, 27-28, 35]. This historical pattern culminates in his accusation that his audience, like their ancestors, has resisted the Holy Spirit, persecuted the prophets, and ultimately betrayed and murdered the Righteous One, Jesus [Acts 7:51-53]. This direct accusation marks a shift from historical review to pointed confrontation, characteristic of an apologetic address that seeks to expose spiritual blindness.
A key aspect of Stephen's sermon is his argument regarding the Temple. He quotes Isaiah 66:1-2, stating, "Heaven is my throne, and the earth is my footstool; what kind of house will you build for me? says the Lord, or what is my resting place? Did not my hand make all these things?" [Acts 7:49-50]. Matthew Henry notes that Stephen was likely moving towards an argument that the Temple and its services were destined to give way to a new form of worship "in spirit and in truth" under the Messiah's kingdom [6]. This challenges the prevailing Jewish understanding that the Temple was the exclusive and ultimate dwelling place of God, suggesting that God's presence is not confined to a physical structure [6]. This theological point is crucial for understanding the transition from Old Covenant worship to New Covenant worship, where God is worshipped universally and spiritually.
Stephen's evangelistic approach is characterized by boldness and sincerity [4]. Despite facing a hostile audience, he does not shy away from proclaiming the truth as he understands it. His speech is "full of the Holy Ghost" [2, Acts 7:55], indicating divine empowerment for his message. The sincerity of his preaching is a characteristic that should mark the proclamation of the gospel [4]. While his sermon ultimately leads to his martyrdom, it also serves as a powerful witness. His death, with a prayer for his persecutors, made a deep impression, notably on Saul of Tarsus, who was present and approved of his stoning [1, Acts 7:60, 8:1].
The immediate aftermath of Stephen's martyrdom demonstrates how persecution, though tragic, can paradoxically contribute to the spread of the gospel. Matthew Henry observes that "the disciples of Christ the more they were afflicted the more they multiplied" [5]. The persecution that arose after Stephen's death scattered believers from Jerusalem, leading to the propagation of Christianity in new regions, such as Samaria, through the ministry of figures like Philip [5]. This illustrates a pattern where suffering for the gospel can inadvertently advance its reach.
Stephen's sermon also exemplifies the integration of Old Testament scripture into Christian proclamation. He meticulously draws from Israel's history, demonstrating how past events and prophecies find their fulfillment in Jesus Christ. This method of interpreting the Old Testament through a Christocentric lens became a hallmark of early Christian apologetics. By showing how Jesus was the culmination of God's plan revealed throughout Israel's history, Stephen sought to persuade his Jewish audience that Christianity was not a departure from their faith but its true realization.
The effectiveness of Stephen's sermon as a model for evangelism and apologetics lies not in its immediate success in converting his audience—they ultimately stoned him—but in its comprehensive theological argument, its courageous delivery, and its lasting impact. His willingness to speak truth to power, even at the cost of his life, set a precedent for future Christian witnesses. His example underscores the importance of a conversation that "becomes the gospel of Christ," characterized by faith, holiness, and comfort derived from gospel truths [7]. The narrative surrounding Stephen highlights that faithful proclamation, even when met with rejection, can have far-reaching consequences, influencing individuals like Saul who would later become the Apostle Paul [1].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Stephen — One of the seven deacons, who became a preacher of the gospel. He was the first Christian martyr. His personal character and history are recorded in Acts 6. "He fell asleep" with a prayer for his persecutors on his lips (7:60). Devout men carried him to his grave (8:2). It was at the feet of the young Pharisee, Saul of Tarsus, that those who stoned him laid their clothes (comp. Deut. 17:5-7) before they began their cruel work. The scene which Saul then witnessed and the words he heard appear to have made a deep and lasting impression on his mind (Acts 22:19”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Stephen — the first Christian martyr, was the chief of the seven (commonly called Deacons) appointed to rectify the complaints in the early Church of Jerusalem, made by the Hellenistic against the hebrew Christians. His Greek name indicates his own Hellenistic origin. His importance is stamped on the narrative by a reiteration of emphatic, almost superlative, phrases: "full of faith and of the Holy Ghost," (Acts 6:5) "full of grace and power," ibid. (Acts 6:8) irresistible "spirit and wisdom," ibid (Acts 6:10) "full of the Holy Ghost." (Acts 7:55) He shot far ahead of”
- Acts “Stephen, full of faith and power, performed great wonders and signs among the people. -- Acts 6:8”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Sincerity — Christ was an example of -- 1Pe 2:22. Ministers should be examples of -- Tit 2:7. Opposed to fleshly wisdom -- 2Co 1:12. Should characterise Our love to God. -- 2Co 8:8,24. Our love to Christ. -- Eph 6:24. Our service to God. -- Jos 24:14; Joh 4:23,24. Our faith. -- 1Ti 1:5. Our love to one another. -- Ro 12:9; 1Pe 1:22; 1Jo 3:18. Our whole conduct. -- 2Co 1:12. The preaching of the gospel. -- 2Co 2:17; 1Th 2:3-5. A characteristic of the doctrines of the gospel -- 1Pe 2:2. The gospel sometimes preached without -- Php 1:16. The wicked devoid of -- Ps 5:9; ”
- Acts (Nonconformist/Puritan) “Matthew Henry on Acts 8 (introduction): In this chapter we have an account of the persecutions of the Christians, and the propagating of Christianity thereby. It was strange, but very true, that the disciples of Christ the more they were afflicted the more they multiplied. I. Here is the church suffering; upon the occasion of putting Stephen to death a very sharp storm arose, which forced many from Jerusalem (Act 8:1-3). II. Here is the church spreading by the ministry of Philip and others that were dispersed upon that occasion. We have here, 1. The gospel brought to Samaria, preached there (A”
- Acts (Nonconformist/Puritan) “Matthew Henry on Acts 7:51: Stephen was going on in his discourse (as it should seem by the thread of it) to show that, as the temple, so the temple-service must come to an end, and it would be the glory of both to give way to that worship of the Father in spirit and in truth which was to be established in the kingdom of the Messiah, stripped of the pompous ceremonies of the old law, and so he was going to apply all this which he had said more closely to his present purpose; but he perceived they could not bear it. They could patiently hear the history of the Old Testament told (it was a piece”
- Philippians (Nonconformist/Puritan) “Matthew Henry on Philippians 1:27: The apostle concludes the chapter with two exhortations: - I. He exhorts them to strictness of conversation (Phi 1:27): Only let your conversation be as becometh the gospel of Christ. Observe, Those who profess the gospel of Christ should have their conversation as becomes the gospel, or in a suitableness and agreeableness to it. Let it be as becomes those who believe gospel truths, submit to gospel laws, and depend upon gospel promises; and with an answerable faith, holiness, and comfort. Let it be in all respects as those who belong to the kingdom of God a”