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Stephen: First Hellenistic Jew Martyr Jennifer Lynn Joy © 2005A martyr…not just any martyr…the first martyr of the Christian Faith, the first Hellenistic Jew martyr was a man named Stephen. Perhaps one of the first questions one might ask is why was there is so much violent relentless persecution to ‘The Way’ in the first centuries following the death and resurrection of Jesus Christ. The purpose of this paper is to provide some answers to questions that have been asked for centuries. Why were thousands hung on crosses, beheaded, torn apart by animals, burned and stoned for the seemingly simple name of ‘Believer?’ Why did the government of the day so purpose to annihilate this relatively small group, this new sect of faith? What was core in their values and beliefs that so provoked the raging anger of others? “There were a number of factors. First, and most important in the long run, was the exclusivity, the absoluteness of Christianity’s claim.” According to Dwyer, “Christians were unwilling to have their God take his place with other gods in the pantheon. And because there was only one God and Father, there was only one Lord, his son, Jesus Christ. No hero, and above all, no Emperor, could take his place, and he was the one way of salvation. There could be no divided loyalties” (67). Therefore, martyrs were literally commonplace among the adherents of Christianity in the first centuries of the Church. The common definition of a martyr is a person who chooses to suffer (with the probability of torture) or die rather than give up their faith, beliefs and principles. Moynahan describes a slightly different perspective through the narrow lens of Biblical history: “The word Martyr, in the sense of suffering for a belief, is specifically Christian. During the lifetime of Jesus, martyrs merely signified ‘witness’ in Greek; the apostles are often described in Acts as ‘witnesses’ of the resurrected Christ. The word, however, already carried the implication that they should be willing to suffer for their testimony. The first to suffer death was Stephen –‘when the blood of Stephen thy witness was shed’ (Acts 22:20) – and martyres gradually came to apply only to those who died for the faith” (73). In the first century, there were a number of facets involved in the evolution of the persecution of Christian martyrs. Hopefully the following discussion will provide some insights as to how, a man like Stephen was so easily crushed to death or as Shelley so aptly describes, “When Stephen had crumpled to the ground, bleeding from the stones thrown by enraged accusers…” (19). The book of Acts chapter six describes two specific groups of Jews, Hebrews and Hellenists. One source notes the following explanation for their differences and the motivation that the Apostles might have had in appointing the seven to serve. “The most successful explanation of these groups is also the simplest: they are the separate language groups of Jerusalem Jewry, the one speaking the Aramaic of Palestine, the other consisting of immigrants from the Diaspora who have settled in Jerusalem but speak only Greek. With its linguistic meaning alone, ‘Hellenists’ can include Jews and Christians in a city-wide constituency, rather than designating exclusively a Christian faction in ferment over issues of gospel and mission” (Brown, Fitzmeyer & Murphy 739). There were clearly social, language, cultural and theological differences between these two groups that was, substantial enough to provoke the Apostles to appoint Hellenists to serve rather than teach or preach. One significant theological difference was as Brown notes, “the apostles, who were clearly Hebrew Christians did not let their faith in Jesus stop them from worshipping in the Temple. However, Stephen, who will become the Hellenist leader, spoke as if the ‘Temple’ had more meaning” (294). Among the Hebrews, were the esteemed twelve Apostles who appointed Hellenists, those open to Greek influence to ‘serve tables.’ According to Gonzales, “it would seem that all seven were ‘Hellenists,’ for they had Greek names” (19). Another source echoes, “They apparently became known as ‘the Seven’ and their number may reflect the institution of the Jewish town council (Duet 16:18). The seven names, with Stephen at the head, are all Greek and widely documented in Hellenistic sources” (Brown, Fitzmeyer & Murphy 740). Notably important is the fact that Stephen was at the head of this group and also at the head, the first on the list for Christian martyrs. Although there are varying perspectives of what ‘serve tables’ really meant, it seems to be the general consensus that the Apostles would continue teaching ‘The Way’ and the chosen Hellenists would serve in a more administrative capacity of service, yet still actively participating in the ‘Believers Movement.’ As one chosen by the Apostles to serve, Stephen’s passion for Christ colored the course of history with his blood. Acts records it thus, “…they elected Stephen, a man full of faith and of the Holy Spirit, along with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas of Antioch" (Acts 6:5). Additionally, it is noted in a number of sources regarding the Hellenistic Jews liberal acceptance of unorthodox concepts as they came to Jerusalem from the outside world including such territories as Egypt, Asia Minor and Europe. They had long been exposed to Greek culture and as Shelley expresses, “They mixed more easily with Gentiles and were more responsive to new ideas than were their Palestinian cousins” (18). It is an interesting thought about the Hellenistic Jews and Palestinian Jews being cousins, as there were many aspects of Stephen’s death that mirrored the death of Jesus Christ a few years earlier. Other similarities of Jesus and Stephen include teaching against the Law of Moses and God, experiencing false accusations, enduring rejection, visions of heaven and prayers of unconditional love. Neyrey notes that, “Jesus, Stephen, and Paul were charged with ‘perverting our nation’ (Luke 23:2,14), with speaking ‘against the law of Moses and God’ (Acts 6:11-13), and with ‘teaching against the people and the law and this place’ (Acts 21:28)” (285). Scholars agree that the similarities of the crucifixion of Jesus Christ and the stoning of Stephen are significant in Christian history. “The reprise of Jesus’ passion in Stephen’s will include the false witnesses, the high priest’s question, the ‘Son-of Man’ vision and the dying prayers.” (Brown, Fitzmeyer & Murphy 740). Additionally, Brown emphasizes, “The scene is truly, significant, not only because Stephen is the first Christian martyr, but also because the death of Stephen in Acts matches so closely the death of Jesus in Luke. Both accounts speak of the Son of Man at the right hand of God (Luke 22:69; Acts 7:56); both have a prayer for the forgiveness of those who are effecting this execution (Luke 23:34a; Acts 7:60); both have the dying figure commend his spirit heavenward (Luke 23:46; Acts 7:59)” (296). A look at the reasons the Sanhedrin chose stoning for Stephen and a simple beating for Peter and John will continue our discussion of the many intricacies of the persecution Stephen. There are a number of perspectives regarding the Sanhedrin’s response to Stephen, a Hellenistic Jew, compared to their response to the Apostle’s who were Hebrew Jews. Apparently the top three issues were first, the anti-Hellenistic movement among the Jewish council, second, the fear among the Sanhedrin that the this new movement known as ‘The Way’ would overtake them and third, what they considered to be ‘blasphemy’ - speaking against the Hebraic traditions and practices of worship in their understanding of the Torah. Gonzales describes the dilemma this way, “There is a hint that his attitude towards the Temple was not entirely positive. In any case, the Jewish council, composed mostly of anti-Hellenistic Jews, refuses to listen to him and condemns him to death. This contrast with the treatment given by the same council to Peter and John, (Hebrews) who were released after being beaten and told to stop preaching (Acts 5:40)” (20). And Brown echoed the perspective, “although the apostles are beaten, they are released; and tacitly the Sanhedrin adopts the policy of leaving them alone as they continue every day to preach Christ publicly and privately” (292-293). The Hebrew Jews of ‘The Way’ chose a peaceful path that was more conducive to the Sanhedrin’s liking, which granted them humiliation beatings with release instead of crushing death, as was Stephen’s fate. Moynahan expresses it this way, “Stephen, a Greek-speaking Jew with a fiery temper, was the first disciple to die. Orthodox Jews were worried that ‘the Way,’ as the movement remained known, was spreading from native-born Hebrews to Stephen’s Hellenists, who came from the Greek cities to the north. Informers reported that Stephen had prophesied that Jesus would return and destroy the Temple, thus repeating part of the blasphemy that had led three or four years before to the crucifixion” (22). Most scholars including Brown agree that the straw that broke the camel’s back were the statements considered blasphemous to the Sanhedrin. “In his long speech (Acts 7:2-53) in response to the Temple charge Stephen will phrase those radical implications in the climatic statement: ‘The Most High does not dwell in houses made with hands’: (7:48). Although Acts gives us speeches of Peter and Paul, none is so elaborate as the speech of Stephen” (296). Stephen’s discourse is the longest recorded in the book of Acts and also the first recorded by a non-Apostle. As Shelley so eloquently writes, “Enough! Enough! The council was furious! They covered their ears as a mob rushed at Stephen. They dragged him out, through the streets, beyond the walls and stoned him – again and again, until all was silent” (13). Stephen was not only the first Hellenistic Jew martyr, he was the first martyr of the Christian faith, setting an example of the cost of the believer’s devotion to ‘The Way,’ and for accepting Jesus Christ as one’s personal Lord and Savior. As in all things, there are benefits or positive outcomes of sufferings. Both Moynahan and Gonzales agree that the major benefit of Stephen’s death was the movement of Christianity to the world outside of Jerusalem. Gonzales notes, “Hellenistic Jewish Christians served as a bridge to the Gentile world. Since they were the first to be persecuted in Jerusalem, they were the first to be scattered throughout the neighboring towns, and thus they were also the first to take the Christian message to those areas” (23). Moynahan follows suit with his perspective, “The stoning was a watershed, perhaps a godsend, for it drove the small and strange new sect out of the land of its birth and into the wider world at a moments when its beliefs were still unformed” (23). In closing, the following The Voice of the Martyrs Newsletter June 28, 2005 confirms that in fact, the Good News of Jesus Christ was successfully taken to the ends of the earth and that just like 2000 years ago, there are those still suffering, still being beaten, still be persecuted, still dying for their faith in Jesus Christ and for their conviction to hold fast to their values and beliefs. History records Stephen as the first Christian martyr. History does not know who will be the last Christian martyr.
EGYPT: On June 9th, Gasir Mohammed Mahmoud was discharged from his
locked psychiatric ward in Cairo, five months after he was forcibly
committed to a mental hospital for converting from Islam to
Christianity. Mahmoud, 31, was tortured by security police and then
beaten at times and given heavy doses of medication twice daily at the
El-Khanka Hospital for Mental and Neurological Health. He was committed
to the mental hospital in January after his adoptive Muslim parents
became alarmed to learn that he had converted to Christianity two years
earlier. Mahmoud's supervising physician told him he would never be
allowed to leave the hospital unless he returned to Islam. But a round
of international publicity released in May focused considerable
attention on the case, apparently convincing hospital authorities to
discharge him. In closing, Matthew records these words of Jesus, “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdoms of heaven" (5:10). BibliographyBrown, Raymond. An Introduction to the New Testament. New York, NY: Doubleday, 1997. Brown, Raymond E., Fitzmeyer, Joseph A, and Murphy, Roland E, Editors. The New Jerome Biblical Commentary. Englewood Cliffs, NJ: Prentice Hall, 1990. Dwyer, John. A Short History of Christianity: Twenty Centuries of Catholic Christianity. Mahwah, NJ: Paulist Press, 1985. Gonzales, Justo. The Story of Christianity, Volume 1, The Early Church to the Dawn of the Reformation. San Francisco, CA: Harper, 1984. Moynahan, Brian. The Faith: A History of Christianity. New York, NY: Doubleday, 2002. Neyrey, Jerome. Editor. The Social World of Luke-Acts: Models for Interpretation. Peabody, MA: Hendrickson Publishers, Inc, 1991. Shelley, Bruce L. Church History in Plain Language. Nashville, TN: Thomas Nelson Publishers, 1995. “Prayers for June 28, 2005.” The Voice of the Martyrs. <http://www.persecution.com> ~~~~~~~~~~~~~
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