AN OBITUARY TO DIE FOR
OF EPITAPH’S ...
What happens when someone dies? Now that’s a leading question if ever I’ve asked one. Quite often, the site of the remains of the mortal coil is marked with some sort of memorial. It may be a plaque or tombstone, or some other reminder that the body of one who once walked this earth is located at that place. Quite often these plaques or tombstones are inscribed with a brief sentence or two that sums up that persons life or contribution to humanity.
I have some samples of epitaphs for your edification. If you have access to the Internet or email, or read New Idea or the Women’s Weekly, chances are that you’ve seen these before ...
"I told you I was sick!"
---
Ann Mann
Here lies Ann Mann,
Who lived an old maid
But died an old Mann.
Dec. 8, 1767
---
Here lies
Johnny Yeast
Pardon me
For not rising
---
Sir John Strange
Here lies an honest lawyer,
And that is Strange.
---
She always said her feet were killing her
but nobody believed her.
---
Under the sod and under the trees
Lies the body of Jonathan Pease.
He is not here, there’s only the pod:
Pease shelled out and went to God.
---
Born 1903--Died 1942
Looked up the elevator shaft to see if
the car was on the way down.
It was.
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... AND OBITUARIES
In addition to an epitaph on a memorial, there may be some form of obituary in a newspaper or magazine, or a eulogy at the funeral that serves as a reminder of that person’s character and contribution to society.
Well, today I want to discuss an obituary of sorts. It’s almost a throwaway line that’s tucked away in Acts chapters 8 verse 2. It reads, "Godly men buried Stephen and mourned deeply for him."
What I want to do is talk about this guy Stephen, and examine some of the events in his life and aspects of his character to get a view on why Godly men buried him and mourned deeply for him. As we progress, we’ll see how the background to these lines was one of the most significant occurrences for the early church and the part it played in the spread of the Gospel beyond Jerusalem.
THE STORY SO FAR
This is the third sermon in our series on the book of Acts. Three weeks ago, Roger provided an introduction to the book – that it’s a continuation of Luke’s Gospel covering the period from Jesus’ Ascension through the growth of the early church spanning around 30 years. It’s not an exhaustive account of the early church’s history, but is instead a selective retelling of significant events from those days.
Remember that the key theme of Acts is found in chapter 1, verse 8, "But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth." Everything in Acts should be read in light of that verse and the question asked as to "how the events being read about fulfil those words". The precursor and driving force for their fulfilment is the Holy Spirit, which Philip preached on last week at the celebration of Pentecost.
As we look back briefly to parts of Acts 1-5, we see that the authorities - the Sanhedrin and the Sadducees were continually trying to stop the spread of this new religion. In chapters 4 and 5, we see the Apostles being hauled before the authorities and threatened. A guy called Gamaliel, a Pharisee, displays substantial wisdom in chapter 5 when he exhorts the authorities to, "Leave these men alone! Let them go! For if their purpose or activity is of human origin, it will fail. But if it is from God, you will not be able to stop these men; you will only find yourselves fighting against God." Wise words that were ignored.
1. SERVING THE TRUTH
CRACKS IN THE EARLY CHURCH
As we begin looking at Acts 6 and 7, the first thing we see is that the church had a problem - nothing new to us, but it was new to them. Earlier in the book (in chapter 4), "All the believers were one in heart and mind. No one claimed that any of his possessions was his own, but they shared everything they had." That passage is followed by the account of Ananias and Sapphira where some cracks appear in the unity of the very early church.
In Acts 6, the problem was that there was some whinging going on based on cultural differences about the distribution of food. Funny how the church generally finds material possessions the first thing to whinge about. Now there appears to have been a legitimate problem in that the Hebrews was overlooking the Greek widows in the daily distribution of food.
A PLEASING RESOLUTION
The Apostles found a solution "the Twelve gathered all the disciples together and said, ’It would not be right for us to neglect the ministry of the word of God in order to wait on tables. Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word.’ This proposal pleased the whole group."
Now that’s a funny sort of church because everyone was happy with the resolution. "This proposal pleased the whole group."
PREREQUISITES FOR SERVICE
The task of distributing food is, in my view, a fairly basic one. It was an internal, administrative task that anyone with 2 legs and 2 arms could do; yet the Apostles had prerequisites for this type of service. Notice that the seven waiters had to be full of the Spirit and wisdom, and they also had to be recognised as possessing those characteristics. Thus the seven needed a reputation as Godly men filled with the Spirit and possessing wisdom. It’s a case of Greeks bearing gifts because each of the chosen seven have Greek names. The Hellenists had a problem, and Hellenists were chosen to rectify it. The whole group chose the seven and " presented these men to the apostles, who prayed and laid their hands on them." And thus they were commissioned into their ministry.
Many people within churches view such administrative roles as being menial and therefore not deserving of respect and thanks, and yet the Apostles held the task in high regard knowing that if the church couldn’t look after itself internally, then the Apostles would be distracted from prayer and preaching. Next time someone asks you how you serve Christ in and through this church, don’t minimalise it, don’t dismiss it as of being of low value, because every part of the body is valuable and necessary. By the same token, any function, any service undertaken here is to be by people filled with the Holy Spirit and possessing and exercising wisdom.
If you’re wondering how this interlude relates to Acts 1:8, Luke tells us that "the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith." Part of the reason for that was that seven Greeks were handing out bread. Two of these deacons were Stephen and Philip. Luke introduces them to us in this way like a cameo appearance. This style gives the narrative something of a unified quality because there is continuity of people across the events being described.
With regard to Stephen, verse 8 of chapter 6 tells us a little more about him, and the remainder of chapter 6 and all of chapter 7 tell us a lot. Verse 8, "Now Stephen, a man full of God’s grace and power, did great wonders and miraculous signs among the people." He was a deacon who handed out bread, but he was full of God’s grace and power. Today, we may consider him overqualified for the role of waiter, but for God, he was perfectly qualified for that role and for what was about to happen. Because of these events, he was buried by Godly men who mourned deeply for him.
2. SPEAKING THE TRUTH
OPPOSITION TO STEPHEN’S MINISTRY
Following the appointment of the seven deacons and the obviously positive effect this had upon the church, the role of Stephen changes from serving at tables to serving up the word of God. He was obviously a gifted teacher and healer because opposition arose to his ministry - "men began to argue with Stephen, but they could not stand up against his wisdom or the Spirit by whom he spoke." Those same characteristics that the Apostles required for administrative service continued to be evidenced in Stephen’s life.
CHARGES FROM FALSE WITNESSES
Stephen is brought before the Sanhedrin on the testimony of false witnesses. The basis for the charges was that "We have heard Stephen speak words of blasphemy against Moses and against God" and "This fellow never stops speaking against this holy place (that is the Temple) and against the law. For we have heard him say that this Jesus of Nazareth will destroy this place and change the customs Moses handed down to us." Now perhaps Stephen did say the things he was accused of, but it is the context and intention of his words that were misrepresented. Stephen is given an opportunity to speak and the charges brought against him provide the bulk of his refutation as he focuses on the Moses and the Temple and as he highlights God’s saving activity through the prophets and through Jesus.
At the beginning of Stephen’s speech, Luke notes that "they saw that his face was like the face of an angel". This is reminiscent of Moses whose face was so bright after his encounter with God on Mt Sinai that he had to wear a veil.
Though Stephen, in his speech did refer to the accusations made against him, it is more significant that he chose to not make a direct defence of his position and beliefs. Instead, he focuses on Israel’s history and the evidence of God’s past workings to vindicate his faith. His speech revolves around three premises:
1. GOD’S WAYS ARE ABOVE MAN’S
Firstly, Stephen tracks the progress of God’s plans throughout Israel’s history. He begins with the promise to Abraham that through him, all nations will be blessed. He then refers to Joseph and God’s providence in bringing his people into Egypt. From there, Stephen describes God’s deliverance of Israel from Egypt through the exodus under Moses. The next part of Israel’s history that he retells is of the building of the tabernacle and later the construction of the temple by Solomon. The significance of these events is an attempt by Stephen to highlight to the Sanhedrin that God’s plans are above mans. Isaiah wrote, "’For my thoughts are not your thoughts, neither are your ways my ways,’ declares the LORD. ’As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.’"
2. GOD MANIFESTS HIS GOODNESS EVERYWHERE
A second concept that Stephen tries to impart is that God’s goodness is not limited to the giving of land nor is it restricted to a specific geographical region – like Canaan. In each of the cases cited by Stephen, God’s providence was manifested regardless of the location; whether it be Mesopotamia, Haran, Egypt, Midian, or the tabernacle or temple. Stephen makes this point when he quotes Isaiah 66, "’Heaven is my throne, and the earth is my footstool. What kind of house will you build for me?’ says the Lord. ’Or where will my resting place be? Has not my hand made all these things?’"
Stephen highlights the fact that God acts as he chooses, not in accordance with man’s desires or expectations. God’s plans have always been directed not at building tabernacle’s or temples, but at building a people for redemption. The giving of the land of Canaan, the building of the tabernacle and the construction of the temple were all steps in the process "so that the body of Christ may be built up".
3. RESISTING THE HOLY SPIRIT
Stephen’s final point is how the Sanhedrin’s predecessors have always been more concerned with maintaining the law and increasing their influence and power base than in responding to the Holy Spirit. He states, "You stiff-necked people, with uncircumcised hearts and ears! You are just like your fathers: You always resist the Holy Spirit! Was there ever a prophet your fathers did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him". Stephen doesn’t mix his words. Yet he also provides evidence for his viewpoint by indicating that Joseph was sold by his brothers into slavery; that Moses was rejected by the Israelites and spent 40 years in Midian; that the Israelites had worshipped idols; and had misunderstood the significance of the Temple.
His speech contains no opportunities for redemption. It is not a call for repentance, but is instead a confirmation of the condemnation the authorities have chosen for themselves by rejecting the Holy Spirit’s illumination and guidance.
As one author has noted, "the speech functions as a prophecy for the narrative," because their response is that "they were furious and gnashed their teeth at him, … they covered their ears and, yelling at the top of their voices, they all rushed at him, dragged him out of the city and began to stone him."
STEPHEN’S FINAL WORDS ...
Stephen’s final words parallel Jesus’ words from upon the cross with both a prayer for himself and a prayer for his persecutors. Just as Jesus prayed, "Father, forgive them, for they do not know what they are doing", and died after the words, "Father, into your hands I commend my spirit" so Stephen’s final words were, "’Lord Jesus, receive my spirit.’ Then he fell on his knees and cried out, ’Lord, do not hold this sin against them.’"
The last part of the narrative introduces Saul about whom Thomas will be speaking next week. In the way that Stephen and Phillip were introduced via a cameo role at the beginning of chapter 6, so Saul is introduced at the beginning of chapter 8.
3. PERSECUTION AND PROPAGATION
When Stephen was taken before the Sanhedrin, I’m not sure he would have known how things would pan out, but I reckon he would have heard from the Apostles that Jesus on one occasion said, "’Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.’"
The reality was that God used Stephen’s words and his life and death both as a witness to those around him as well as allowing it to be a catalyst for the dispersion. As Luke records, "On that day a great persecution broke out against the church at Jerusalem, and all except the apostles were scattered throughout Judea and Samaria"
This raises an interesting issue as to why the believers scattered. Was it out of fear, or for some other reason? I suggest that, rather being scattered through fear, the disciples were following the teaching of Jesus at great cost. In Matthew 10:23, we hear Jesus say, "When you are persecuted in one place, flee to another." And so the people scattered not out of fear, but by taking the stoning of Stephen as a sign from God that they should disperse and begin to spread the Gospel beyond Jerusalem to the ends of the earth.
Things turned out well, as we would expect, because Acts 9:31 tells us that following the conversion of the Ethiopian eunuch through Philip (who was one of the seven); and after the conversion of Saul, "the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord."
HOW’S YOUR OBITUARY SHAPING UP?
But how does the life and death of Stephen impact our lives? What can we learn from it about us? Another Stephen, Stephen Covey, in his book The 7 Habits of Highly Effective People, suggests one way we can understand and appreciate our fundamental values is to imagine we’re at our own funeral. He suggests we visualise eulogies about us from different people and ask ourselves a number of questions:
- What character would you like them to have seen in you?
- What contributions by you would you like them to remember?
- What differences would you like to have made in their lives?
To help with that process, we can learn a lot from Stephen the martyr. Looking back at Acts 6 and 7, we see that:
- We are each called to serve. And when we serve, it is to be with wisdom and being filled with the Spirit.
- We are each called to speak the truth. And when we speak, we are to speak the truth in love and be prepared to give an account of the hope that we have.
- We are each called to live for the truth. And in so doing seek to become more like Jesus every day.
- And we are each called to be prepared to die for the truth. And whenever and however that occurs, it should be joyfully knowing that we will soon hear those words, "well done, good and faithful servant".
When the time comes for someone to chisel out an epitaph for us, or write an obituary about us, or eulogise about the kind of person we were, may they be able to say that we, like Stephen, were used mightily by God, and loved deeply by others.
Let us pray,
Heavenly Father, as we consider the life of your martyr Stephen, we ask that through your Spirit, you would help us to serve you better, to speak about you more clearly, to live for you more devotedly, and be prepared to die for you. And we ask these things through Jesus’ who has already done these things for us.
Amen.
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© Gary Bennett May 1999
Unless otherwise noted, all Scripture taken from the Holy Bible, New International Version.
Copyright © 1973, 1978, 1984 International Bible Society. Used by permission.
