2 Chronicles 24:17-22

17 Now after the death of Jehoiada the officials of Judah came and did obeisance to the king; then the king listened to them. 18 They abandoned the house of the LORD, the God of their ancestors, and served the sacred poles and the idols. And wrath came upon Judah and Jerusalem for this guilt of theirs. 19 Yet he sent prophets among them to bring them back to the LORD; they testified against them, but they would not listen.

20 Then the spirit of God took possession of Zechariah son of the priest Jehoiada; he stood above the people and said to them, “Thus says God: Why do you transgress the commandments of the LORD, so that you cannot prosper? Because you have forsaken the LORD, he has also forsaken you.” 21 But they conspired against him, and by command of the king they stoned him to death in the court of the house of the LORD. 22 King Joash did not remember the kindness that Jehoiada, Zechariah’S father, had shown him, but killed his son. As he was dying, he said, “May the LORD see and avenge!” (2 Chronicles 24:17-22, NRSV)

The following comments are combined with revision and adaptation here from December 27, 2004, two years ago (the Festival of St. Stephen, transferred from December 26, Year One) and from December 26, 2005, one year ago (the Festival of St. Stephen, Year Two):

Joash, sometimes called Jehoash in the parallel accounts in 2 Kings, began to reign at age seven (2 Kgs. 12:1; 2 Chron. 24:1) and under the guidance of the Chief Priest Jehoiada, “did what was right in the sight of the LORD” (2 Chron. 24:2; cf. 2 Kgs. 12:2). Jehoiada’s wife, Jehoshabeath, “hid him [i.e. Joash, son of Ahaziah] from Athaliah, so that she did not kill him” (2 Chron. 22:11) when “she set about to destroy all the royal family of the house of Judah” (v. 10). Jehoiada, the priest,“leads the people in undoing the damage inflicted by Athaliah and her predecessors (cf. 2 Kings 11:17-20)” (Gary Knoppers, NOAB, 3^rd ed., on 2 Chron. 23:16-21). Athaliah was the daughter of King Ahab and Queen Jezebel of Israel, 2 Kgs. 8:26-27.). Joash is credited with restoring the temple and its worship (2 Chron. 24:4-14; cf. 2 Kgs. 12:4-16), but according to the account in 2 Kings, some money was diverted from temple repairs to pay tribute to King Hazael of Aram (Syria).

But when Hazael set his face to go up against Jerusalem, King Jehoash of Judah took all the votive gifts that Jehoshaphat, Jehoram, and Ahaziah, his ancestors, the kings of Judah, had dedicated, as well as his own votive gifts, all the gold that was found in the treasuries of the house of the LORD and of the king’s house, and sent these to King Hazael of Aram. Then Hazael withdrew from Jerusalem. (2 Kgs. 12:17b, 18)

The authors of 2 Kings conclude their account of “the acts of Joash” at this point (2 Kgs. 12:19), except to report the conspiracy of his servants, who “killed him in the house of Millo” (v. 20). Jozacar and Hehozabad are named as the assassins. The account in 2 Chronicles expands on the account from 2 Kings. As noted above, the authors of 2 Chronicles make it clear that, under Jehoiada’s guidance, Joash remained faithful to the LORD. They expand on Joash’s repairs to the temple (as noted above). This reformation (2 Chron. 23:16-21) results “in the destruction of the temple of Baal, the reinstitution of proper personnel at the Temple, and the enthronement of young Joash” (Knoppers, on 2 Chron. 23:16-21).

But the authors of 2 Chronicles report that when “Jehoiada grew old and full of days, and died” (2 Chron. 24:15), the officials of Judah and king Joash “abandoned the house of the LORD, the God of their ancestors, and served the sacred poles and the idols” (vv. 17, 18a). In consequence, “wrath [i.e. God’s ‘wrath’] came upon Judah and Jerusalem for this guilt of theirs” (v. 18b), in spite of the fact that God “sent prophets among them to bring them back to the LORD”; for these warnings went unheeded (v. 19). One of these prophets is singled out. Zechariah, son of the priest Jehoiada, rebukes Judah. "Because you have forsaken the LORD, he has also forsaken you" (2 Chron. 24:20). As a consequence he is stoned at the command of King Joash (v. 21). The authors lament the fact that “King Joash did not remember the kindness that Jehoiada, Zechariah’s father had shown him, but killed his son” (v. 22a). They report that, “as he [Zechariah] was dying, he said, ‘May the LORD see and avenge!’” (v. 22b). William F. Stinespring and Burke O. Long sum this up: “according to 2 Chr. 24:23-27, Joash (Jehoash) was defeated and assassinated because of his apostasy. In the end he turned out to be a true grandson of Athaliah [the wicked Queen of Judah who was the daughter of Ahab and Jezebel]” (William F. Stinespring and Burke O. Long, NOAB, 2^nd ed., on 2 Kgs. 12:9-16).

The association of this passage from 2 Chronicles with the Feast of Stephen is apparently the martyrdom of the prophet Zechariah–not the author of the biblical Book of Zechariah, but “probably the Zechariah mentioned by Jesus in Matt. 23:35 and Luke 11:52 (the addition in Matthew of ‘the son of Barachiah,’ a reference to Zechariah the postexilic prophet, is probably a scribal error)” (Harper’s Bible Dictionary, s. v. Zechariah; article by Philip L. Shuler). Both Zechariah and Stephen indict the religious leaders. Zechariah’s indictment is cited above (2 Chron. 24:20). Stephen’s indictment is even stronger:

You stiff-necked people, uncircumcised in heart and ears, you are forever opposing the Holy Spirit, just as your ancestors used to do. Which of the prophets did your ancestors not persecute? They killed those who foretold the coming of the Righteous One, and now you have become his betrayers and murderers. You are the ones that received the law as ordained by angels, and yet you have not kept it. (Acts l7:51-53, NRSV)

Acts 6:1-7

Seven Chosen to Serve

6:1 Now during those days, when the disciples were increasing in number, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food. 2 And the twelve called together the whole community of the disciples and said, “It is not right that we should neglect the word of God in order to wait on tables. 3 Therefore, friends, select from among yourselves seven men of good standing, full of the Spirit and of wisdom, whom we may appoint to this task, 4 while we, for our part, will devote ourselves to prayer and to serving the word.” 5 What they said pleased the whole community, and they chose Stephen, a man full of faith and the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch. 6 They had these men stand before the apostles, who prayed and laid their hands on them.

7 The word of God continued to spread; the number of the disciples increased greatly in Jerusalem, and a great many of the priests became obedient to the faith. (Acts 6:1-7, NRSV)

The following comments are combined with revision and adaptation here from December 27, 2004, two years ago (the Festival of St. Stephen, transferred from December 26, Year One), from December 26, 2005, one year ago (the Festival of St. Stephen, Year Two), from June 22, 2005 (Wednesday of the week of the Third Sunday after Pentecost, Year One), and from August 21, 2006 (Monday in the week of the Sunday closest to August 17, Year Two):

For the two readings from Acts for the Feast of St. Stephen, the morning reading (Acts 6:1-7), and the evening reading (Acts 7:59-8:8) present the beginning and the end of Luke’s report about Stephen. The first reading describes the occasion when Stephen and six others are chosen to address the problem of the Hellenists whose “widows were being neglected in the daily distribution of food” (Acts 6:1). Stephen stands out as "a man full of faith and the Holy Spirit" (v. 5). His sermon (Acts 7:2-53 shows him to be a worthy successor of Old Testament prophets such as Hosea and Jeremiah, and of Zechariah, the priest who was stoned (in the 2 Chron. 24 reading, above). The selection of these seven was based on certain criteria; those chosen were “men of good standing, full of the Spirit and of wisdom” for the task (v. 3). The “twelve” will “devote ourselves to prayer and to serving the word” (v. 4). The “deacons” chosen (so-called “by later tradition,” Christopher R. Matthews, NOAB, 3rd. ed.) to help distribute the food to the Hellenistic widows, soon have more to do. Stephen, at least, “did great wonders and signs among the people” (v. 8) and spoke in ways that stirred up hostility among Hellenists of “the synagogue of the Freedmen” who failed in their attempt to argue with Stephen (vv. 9-10). Their next tactic was to accuse Stephen of blasphemy “against Moses and God” (v. 11), stirring up the people and the elders, and seizing Stephen to bring him before the Council (v. 12). False witnesses accused him: “This man never stops saying things against this holy place and the law; for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses handed on to us” (vv. 13, 14). Luke notes his countenance: “his face was like the face of an angel” (v. 15). But his long speech (chap. 7) is his response to the high priest’s question, “Are these things [the accusations] so?” (7:1).

We remember Stephen on December 26, the day after Christmas. Hence the song

Good King Wenceslas looked out / On the feast of Stephen,

describes an action of the king on the day after Christmas Day. The tune used with this song is older than the words and was previously used with a hymn often sung on the feasts of Stephen and other martyrs. It begins:

Christian friends, your voices raise. / Wake the day with gladness. / God himself to joy and praise / turns our human sadness: / Joy that martyrs won their crown, / opened heaven's bright portal, / when they laid the mortal down / for the life immortal.

(James Kiefer, http://www.satucket.com/lectionary/Stephen.htm, accessed again December 24, 2006)

Wisdom 4:7-15

7 But the righteous, though they die early, will be at rest.

8 For old age is not honored for length of time,

or measured by number of years;

9 but understanding is gray hair for anyone,

and a blameless life is ripe old age.

10 There were some who pleased God and were loved by him,

and while living among sinners were taken up.

11 They were caught up so that evil might not change their understanding

or guile deceive their souls.

12 For the fascination of wickedness obscures what is good,

and roving desire perverts the innocent mind.

13 Being perfected in a short time, they fulfilled long years;

14 for their souls were pleasing to the Lord,

therefore he took them quickly from the midst of wickedness.

15 Yet the peoples saw and did not understand,

or take such a thing to heart,

that God’s grace and mercy are with his elect,

and that he watches over his holy ones. (Wisdom 4:7-15, NRSV)

The following comments are repeated here from December 26, 2005, one year ago (the Festival of St. Stephen, Year Two):

This passage from the Wisdom of Solomon does not refer to martyrdom as such, but its description of the blessedness of those who die early could apply to Stephen. Although understanding has been associated with old age (cf. Job 15:7-10), “understanding, not length of time, is the true measure of righteousness” (Walter T. Wilson, NOAB, 3^rd ed., on Wisd. 4:7-9). The one “who pleased God,” was “loved by him,” and was “taken up” (Wisd. 4:10) was Enoch (Gen. 5:24). According to Wilson, Genesis Rabbah (an early Rabbinical commentary on Genesis) “claims that the purpose of Enoch’s removal was to preserve his character” (Wilson on v. 10, but cf. v. 11). One could say of Stephen that he was “perfected in a short time,” that he “fulfilled long years” (in Wisdom’s sense), and that his soul was “pleasing to the Lord” (vv. 13, 14). Saul, an onlooker at the stoning of Stephen, certainly did not understand immediately (cf. Wisd. 4:15a), but he too would learn “that God’s grace and mercy are with his elect,/and that he watches over his holy ones” (v. 15b; cf. Rom. 8:31-39).

Acts 7:59-8:8

59 While they were stoning Stephen, he prayed, “Lord Jesus, receive my spirit.” 60 Then he knelt down and cried out in a loud voice, “Lord, do not hold this sin against them.” When he had said this, he died.8 1 And Saul approved of their killing him.

Saul Persecutes the Church

That day a severe persecution began against the church in Jerusalem, and all except the apostles were scattered throughout the countryside of Judea and Samaria. 2 Devout men buried Stephen and made loud lamentation over him. 3 But Saul was ravaging the church by entering house after house; dragging off both men and women, he committed them to prison.

Philip Preaches in Samaria

4 Now those who were scattered went from place to place, proclaiming the word. 5 Philip went down to the city of Samaria and proclaimed the Messiah to them. 6 The crowds with one accord listened eagerly to what was said by Philip, hearing and seeing the signs that he did, 7 for unclean spirits, crying with loud shrieks, came out of many who were possessed; and many others who were paralyzed or lame were cured. 8 So there was great joy in that city.

The following comments on Acts 8:1-13 were repeated from June 28, 2005 (Tuesday of the week of the Sunday closest to June 29, Year One) on August 22, 2006 (Tuesday in the week of the Sunday closest to August 17, Year Two), and are repeated again here.

This reading brings us to a significant transition in the life of the early Christian community. The martyrdom of Stephen led to “severe persecution . . . against the church in Jerusalem” (Acts 8:1), apparently led by Saul (v. 3). The focus of Luke’s interest in the spreading of the gospel of Jesus Christ moves from “Jerusalem” to “Judea and Samaria” (8:1, 5, 28; cf. 1:8), as “all except the apostles were scattered throughout the countryside of Judea and Samaria” (v. 1). We learn that Philip, another of the “deacons” (6:5), “proclaimed the Messiah” in “the city of Samaria” (v. 4). The description of his “signs” (8:6-8) compares with those of Peter and the other apostles (2:43; 3:1-8; 5:12). It was enough to impress Simon the magician (8:9), whose following (vv. 10-11), transferred their loyalties to Philip and his Christian message, and “were baptized, both men and women” (v. 12). “Even Simon himself believed,” but his interest in “the signs and great miracles” signals something of his motivation (which emerges later, 8:18-24).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com