In the parable in Mark 12:1-12, Jesus depicts the Jews’ history of rejecting savior figures sent by God. In an earlier post, I showed how Joseph fits this pattern, noting the parallels between his rejection/suffering/rise and that of Christ.
The most convincing reason to read Joseph’s story in this way is because Stephen places Joseph in that pattern for us in Acts 7. This time I’d like to show how Stephen himself fits that pattern and the implications this has for all who follow Christ.
Before considering Stephen’s own suffering, let’s understand the flow of thought in Stephen’s oratory in in Acts 7. Stephen recounts the Jews’ history of rejecting those sent to help/save them, beginning with Abraham. He eventually comes to Joseph, of whom he recalls, “And the patriarchs, jealous of Joseph, sold him into Egypt; but God was with him and rescued him out of all his afflictions and gave him favor and wisdom before Pharaoh, king of Egypt, who made him ruler over Egypt and over all his household” (Acts 7:9-10). Stephen notes that though Joseph was rejected, God used him to save the family of Israel from famine (7:11-16).
When a later Pharaoh enslaved the people of Israel, God raised up Moses as a savior, of whom Joseph recounts, “When he was forty years old, it came into his heart to visit his brothers, the children of Israel. And seeing one of them being wronged, he defended the oppressed man and avenged him by striking down the Egyptian. He supposed that his brothers would understand that God was giving them salvation by his hand, but they did not understand. And on the following day he appeared to them as they were quarreling and tried to reconcile them, saying, ‘Men, you are brothers. Why do you wrong each other?’ But the man who was wronging his neighbor thrust him aside, saying, ‘Who made you a ruler and a judge over us? Do you want to kill me as you killed the Egyptian yesterday?’ At this retort Moses fled and became an exile in the land of Midian, where he became the father of two sons” (Acts 7:23–29). Thus, Moses also was rejected by the people.
However, their rejection of Moses did not mean he was no longer God’s chosen instrument, for, “This Moses, whom they rejected, saying, ‘Who made you a ruler and a judge?’—this man God sent as both ruler and redeemer by the hand of the angel who appeared to him in the bush. This man led them out, performing wonders and signs in Egypt and at the Red Sea and in the wilderness for forty years” (Acts 7:35–36).
According to Stephen, Moses foresaw another who would come behind him and likewise be rejected (Acts 7:37). This prophet-like-Moses was Jesus of Nazareth. By killing Jesus, the Jews to whom Stephen spoke had followed in the footsteps of their ancestors: “You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you. Which of the prophets did your fathers not persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered, you who received the law as delivered by angels and did not keep it” (Acts 7:51–53).
So, Stephen shows Joseph and Moses to be typological pictures of Christ. All three men were rejected by their people. In spite of their rejection, they each continued to be God’s chosen instrument of salvation.
It seems that in the narrative surrounding Stephen’s oratory, Luke—the author of acts—intends for the reader to see Stephen as following in the footsteps of Christ…that is, continuing the patterns of Joseph, Moses, and Jesus.
Below, in blue text, is the preceding Acts 6 narrative showing what led to Stephen’s speech. In brown text are cross-references showing corresponding events in the life of Christ.
Acts 6:8–14:
8 And Stephen, full of grace and power, was doing great wonders and signs among the people.
Matt. 4:24: So [Jesus’] fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, those having seizures, and paralytics, and he healed them.
9 Then some of those who belonged to the synagogue of the Freedmen (as it was called), and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, rose up and disputed with Stephen.
Mark 12:13: And they sent to him some of the Pharisees and some of the Herodians, to trap him in his talk.
10 But they could not withstand the wisdom and the Spirit with which he was speaking.
Matt. 22:46: And no one was able to answer him a word, nor from that day did anyone dare to ask him any more questions.
11 Then they secretly instigated men who said, “We have heard him speak blasphemous words against Moses and God.” 12 And they stirred up the people and the elders and the scribes, and they came upon him and seized him and brought him before the council, 13 and they set up false witnesses who said, “This man never ceases to speak words against this holy place and the law, 14 for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses delivered to us.”
Mark 14:55–59: Now the chief priests and the whole council were seeking testimony against Jesus to put him to death, but they found none. 56 For many bore false witness against him, but their testimony did not agree. 57 And some stood up and bore false witness against him, saying, 58 “We heard him say, ‘I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.’” 59 Yet even about this their testimony did not agree.
These parallels preceding Stephen’s speech are obvious. Those following his speech Acts 7:54-60 are even more striking:
54 Now when they heard these things they were enraged, and they ground their teeth at him. 55 But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God. 56 And he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.” 57 But they cried out with a loud voice and stopped their ears and rushed together at him.
Matt. 26:63–66: And the high priest said to him, “I adjure you by the living God, tell us if you are the Christ, the Son of God.” 64 Jesus said to him, “You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.” 65 Then the high priest tore his robes and said, “He has uttered blasphemy. What further witnesses do we need? You have now heard his blasphemy. 66 What is your judgment?” They answered, “He deserves death.”
58 Then they cast him out of the city and stoned him. And the witnesses laid down their garments at the feet of a young man named Saul.
Heb. 13:12–13: So Jesus also suffered outside the gate in order to sanctify the people through his own blood. 13 Therefore let us go to him outside the camp and bear the reproach he endured.
59 And as they were stoning Stephen, he called out, “Lord Jesus, receive my spirit.”
Luke 23:46a: Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!”
60a And falling to his knees he cried out with a loud voice, “Lord, do not hold this sin against them.”
Luke 23:34: And Jesus said, “Father, forgive them, for they know not what they do.”
60bAnd when he had said this, he fell asleep.
Luke 23:46b: And having said this he breathed his last.
Consider two truths exemplified in Jesus and Stephen:
First, there is great joy in suffering for the gospel. We tend to regard any future suffering, especially gospel-related persecution, with great dread. What a stark contrast Jesus presents. Hebrews 12:2 calls us to look to Christ, “the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.”
And what a stark contrast Stephen presents, not only in his boldness, but also his abject joy in those final moments. For one who truly loves the Lord Jesus and His gospel, there must be tremendous satisfaction and rejoicing in knowing that one’s end has come for a worthwhile reason.
Consider 1 Pet. 4:12–14: “Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you.
Second, there is great usefulness in suffering for the gospel. Joseph’s suffering saved Jacob’s family from famine. Moses’ suffering saved a people from slavery. Jesus’ suffering saved His bride from just, eternal condemnation. God accomplishes salvation, not in spite of suffering, but through it. Stephen’s rejection and suffering led to a dramatic, explosive spread of the gospel (just read the rest of Acts, beginning in chapter 8).
Modern day believers who love Christ, share His good news, and are zealous for His glory should see any eventual gospel-related suffering as a blessed opportunity to join in this long line of chosen instruments. We ought wonder, “How might He use my suffering to lead others to eternal joy?”
May we not shrink back, but press on to follow in the footsteps of Christ, that we “may also rejoice and be glad when his glory is revealed.”
Comments