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)

This reading from 2 Chronicles is used on the Feast of St. Stephen. The comments that follow are based on recent comments, of December 27, 2004 (transferred), and of December 26 in the years 2005, 2006 and 2007, with some editing and supplement:

The association of this passage from 2 Chronicles with the Feast of Stephen is apparently the martyrdom (death by stoning) of the prophet Zechariah–not the author of the biblical Book of Zechariah, but, according to Philip L. Shuler, “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). Both Zechariah and Stephen indict the religious leaders: “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” (Zechariah in 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)

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). According to Gary Knoppers, Jehoiada, the priest,“leads the people in undoing the damage inflicted by Athaliah and her predecessors (cf. 2 Kings 11:17-20)” (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). According to Knoppers, 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” (ibid., 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]” (NOAB, 2^nd ed., on 2 Kgs. 12:9-16).

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)

This reading from the Wisdom of Solomon is used on the Feast of St. Stephen. The comments that follow are based on recent comments, of December 27, 2004 (transferred), and of December 26 in the years 2005, 2006 and 2007, with some editing and supplement:

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. As the reading begins, “Solomon” (i.e., ‘an anonymous Hellenistic Jew,” Walter T. Wilson, in the Introduction to the Wisdom of Solomon, NOAB, 3^rd ed., 2001), says, in contrast to the fate of the “ungodly” (Wis. 4:3-6), “But the righteous, though they die early, will be at rest” (v. 7). He explains: “For old age is not honored for length of time, / or measured by number of years; / but understanding is gray hair for anyone, / and a blameless life is ripe old age” (vv. 8-9). According to Wilson, “In contrast to the traditional association of old age with wisdom (Job:15:7-10, understanding, not length of time, is the true measure of righteousness (see 4:15; Philo, On Abraham 271)” (ibid., on Wis. 4:7-9).

“Solomon” presents some examples. “There were some who pleased God and were loved by him, / and while living among sinners were taken up” (v. 10). This, according to Wilson, is “an allusion to Enoch who was taken up in this manner (Gen. 5:24; cf. Sir. 44:16).” Wilson adds that “Genesis Rabbah 25:1 [an early Rabbinic commentary on Gen.] also claims that the purpose of Enoch’s removal was to preserve his character” (ibid., on v. 10). This affirms “Solomon’s” continuation: “They [i.e., Enoch and others like him] were caught up so that evil might not change their understanding / or guile deceive their souls” (v. 11). An explanation follows: “For the fascination of wickedness obscures what is good, / and roving desire perverts the innocent mind” (v. 12). Compare this from the New Testament Epistle of James: “But one is tempted by one’s own desire, being lured and enticed by it; then, when that desire has conceived, it gives birth to sin, and that sin, when it is fully grown, gives birth to death” (Jas. 1:14-15). Wilson notes this similarity in James and refers also to Wis. 15:5-6; Eccl. 6:9; 11:9; Sir. 18:30-19:3 (ibid. on v. 12). “Being perfected (teleiwqeivV, teleiōtheis) in a short time, they fulfilled long years,” says “Solomon”; “for their souls were pleasing to the Lord, / therefore he took them quickly from the midst of wickedness” (Wis. 4:13-14). Although the primary meaning of teleiovw (teleioō ) is (1) “to make perfect: to inaugurate, consecrate,” or (2) “to complete, bring to accomplishment: to make successful,” or “generally to fulfil, accomplish, effect” (A Lexicon Abridged from Liddell and Scott’s Greek-English Lexicon, 1871, impression of 1977, s.v. teleiovw, teleioō ), it occasionally refers to death as the completion/perfection of life. The present context is cited for the meaning “to overcome or supplant an imperfect state of things by one that is free from objection, bring to an end, bring to its goal/accomplishment,” used “of the perfection of upright persons who have gone on before, [in the] passive [voice]. (Wsd. 4:13; Philo, Leg. All. 3, 74 . . .) pneuvmatika dikaivwn teteleuwmevnwn [pneumatika dikaiōn teteleuōmenōn] Hb 12:23. So perhaps also 11:40 and Lk. 13:32” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. teleiovw, teleioō, meaning no. (2) (d) ). Clearly, this appears to be “Solomon’s” meaning here. He concludes this stanza with a remark about those who fail to understand this point. “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” (v. 15). 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 6:1-7

Seven Deacons are Chosen

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 based on comments for earlier readings for the Feast of Stephen, and other uses of these passages, for example, the comments on Acts 6:1-15 from August 13, 2008 (Wednesday in the week of the Sunday closest to August 10, Year Two):

Of 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. This lesson introduces the Hellenists, Greek-speaking Jewish Christians, of Jerusalem. They “complained against the Hebrews because their widows were being neglected in the daily distribution of food” (Acts 6:1). In the ensuing conference of the whole community, “the twelve” said, “It is not right that we should neglect the word of God in order to wait on tables” (v. 2). They proposed a solution: “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” (v. 3). For their part, the twelve, as they said, would “devote ourselves to prayer and to serving the word” (v. 4). This proposed solution “pleased the whole community” (v. 5a), and led to the choosing of seven “deacons,” the first so-called, according to Christopher R. Matthews, “by later tradition” (NOAB, 3^rd ed., 2001, on Acts 6:1-7). Stephen is named first, and described as “a man full of faith and the Holy Spirit” (v. 5a). The others include Philip, who appears later, preaching in Samaria (8:4-13), witnessing to the Ethiopian Eunuch (8:26-40), and entertaining the party of Paul and Luke in his home in Caesarea (21:8), and “Nicolaus, a proselyte of Antioch” (v. 5b). Beverly Roberts Gaventa points out that “All of the seven have Greek names, consistent with their identification with the Hellenists,” but she notes the fact “that Nicolaus is identified as a proselyte, or convert, [which] suggests that the others were born into Jewish families” (HarperCollins Study Bible, rev. ed., 2006, on Acts 6:5). These seven were installed in office as the community had them “stand before the apostles, who prayed and laid their hands on them” (v. 6).

For the continuation at this point, see the Archive for August 13, 2008 (Wednesday in the week of the Sunday closest to August 10, Year Two), noted above.

Acts 7:59-8:8

Stephen Becomes the First Christian Martyr

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. (Acts 7:59-8:8, NRSV)

The following comments are based on comments for earlier readings for the Feast of Stephen, and other uses of these passages, for example, the comments on Acts 7:44-8:1a and Acts 8:1-13, respectively, from August 18 and 19, 2008 (Monday and Tuesday in the week of the Sunday closest to August 17, Year Two).

In the interval between the two readings for today about Stephen, we learn that his ministry as a deacon was challenged by “some of those who belonged to the synagogue of the Freedmen . . . Cyrenians, Alexandrians, and others of those from Cilicia and Asia” (Acts 6:9). When accused and brought before the council (v. 12), where he is accused of speaking against the temple and the law (oJ novmoV, ho nomos = hr!OTh1, hattôrāh = the Law of Moses) (v. 13), he responds to the high priest’s question (7:1) with an extended speech (7:2-53), an extended lecture on Israel’s earlier history with attention to their disobedience and rejection of God, from time when Joseph’s brothers, the “patriarchs, jealous of Joseph, sold him into Egypt” (v. 9), to Solomon’s building of the temple (vv. 47-50). The speech refers frequently to Israel’s sanctuaries which, at first glance, would not seem to justify the harsh criticism which follows. “Our ancestors had the tent of testimony in the wilderness, as God directed when he spoke to Moses, ordering him to make it according to the pattern he had seen” (Acts 7:44). Stephen emphasizes the fact that the pattern for the tabernacle was given to Moses by God (cf. Exod. 25:8-9). Stephen notes that the Israelites “in turn brought it [the tabernacle] in with Joshua when they dispossessed the nations that God drove out before [their] ancestors” (v. 45a; cf. Josh. 3:7-4:18), and he notes that “it was there until the time of David” (v. 45b; cf. 2 Sam. 6:1-23). He notes David’s desire to build the temple (v. 46; 2 Sam. 7:1-2; cf. Ps. 132:5), but that “it was Solomon who built a house for him [God]” (v. 47; 1 Kgs. 6; the cross-references here are mainly those suggested by Christopher R. Matthews, NOAB, 3^rd ed., 2001, on these verses from Acts). The reference to Israel’s use of “the tent of Moloch, / and the star of your god Rephan” (v. 43, cited from Amos 5:26 LXX), sets the tone for these references to the tabernacle and the temple. Stephen says, “But the Most High does not dwell in houses made with human hands” (v. 48). Matthews says, “Since made with human hands is language associated with idolatry in the Hebrew Bible (see Ps. 115:4; Isa 2:8), its application to the Temple would be offensive to a Jewish audience. Cf. 17:24-25” (op. cit., on Acts 7:48). But the emphasis on God’s house as heaven and earth, rather than something provided by his people, is not surprising. “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 the place of my rest? / Did not my hand make all these things?” (vv. 49-50, citing Isa. 66:1-2). Beverly Roberts Gaventa says, “That God does not dwell in houses made with human hands may be found already in 1 Kings 8:27-30, and Stephen’s audience would have agreed” (HarperCollins Study Bible, rev. ed., 2006, on Acts 7:48).

In the context of the reference to “the tent of Moloch” (above), Stephen almost seems to confirm the first part of the charge against him, “we have heard him say that this Jesus of Nazareth will destroy this place [the temple, the ‘holy place’ of v. 13] and will change the customs that Moses handed on to us” (Acts. 6:14, cf. v. 13). Stephen then summarizes by accusing the people of being stiff-necked, “uncircumcised in heart and ears” and opposing the Holy Spirit, just as your ancestors used to do” (7:51). “Which of the prophets did your ancestors not persecute?” asks Stephen (v. 52a). “The question ,” says Matthews, “is hyperbolic but recalls Lk. 11:47-48” (ibid., on v. 52). Matthews cites a similar accusation voiced by Jesus. Stephen charges the Jewish leaders with a double standard regarding the Mosaic law. “You are the ones that received the law as ordained by angels, and yet you have not kept it” (v. 53). Paul refers to the giving of the law by angels (Gal. 3:19), where, according to Gaventa, “Paul employs the same tradition about angels to argue the law’s inferiority” (op. cit., on Acts. 7:53). In the Epistle to the Hebrews, while “the message declared through angels was valid” (Heb 2:2), and is used in an “all the more’ argument that emphasizes the greater message of salvation, “declared at first through the Lord, and . . . attested to us by those who heard him” (v. 3), we note that it “was valid.” In Stephen’s speech, says Gaventa, “the angels confirm the law’s importance” (ibid.).

All of this was too much for Stephen’s audience, who, “when they heard these things . . . became enraged and ground their teeth at Stephen” (v. 54). According to Gaventa, the words ground their teeth [represent] a common depiction of God’s enemies in the OT.” She refers to “Lk. 13:28; see also Job 16:9; Ps. 35:16; 112:10)” (ibid., on v. 54). In contrast to their rage, Stephen experiences something of a beatific vision. “But filled with the Holy Spirit, he gazed into heaven and saw the glory of God and Jesus standing at the right hand of God. ‘Look,’ he said, ‘I see the heavens opened and the Son of Man standing at the right hand of God!’ ” (vv. 55-56). But Stephen’s audience–still the Council? (cf. 6:15; 7:1)–is not blessed but enraged, for “they covered their ears, and with a loud shout all rushed together against him” (v. 57). “Then,” says Luke, “they dragged him out of the city and began to stone him” (v. 58a). “Here,” says Matthews, “Stephen appears as the victim of a lynching” (op. cit., on vv. 54-58a). Here, in anticipation of much of the following narrative in Acts, Luke introduces us to Saul (Paul), saying, “the witnesses laid their coats at the feet of a young man named Saul” (v. 58b). But, prior to his conversion, Saul appears as the enemy of the Christians.

At this point–the beginning of the present reading--“While they were stoning Stephen,” we are told, “he prayed, ‘Lord Jesus, receive my spirit’ ” (v. 59). Then, his last words, “Lord, do not hold this sin against them” (v. 60a), echo the words of Christ on the cross, “Father, forgive them; for they do not know what they are doing” (Lk. 23:34, missing in Lk. in some ancient authorities according to NRSV text note c). Having said this, we are told , Stephen “died” (v. 60b). And Luke takes note of Saul’s approval “of their killing him” (Acts 8:1a).

This brings us to a significant transition in the life of the early Christian community. On the day of Stephen’s death as the first Christian martyr, Luke tells us, “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” (Acts 8:1b). Luke has perhaps simplified the situation here. According to Gaventa, “that all Christians except the apostles left Jerusalem seems highly improbable in view of later references to the Jerusalem church (11:2, 22). More likely, Jewish Christians from the Diaspora [the group to which Stephen belonged] fled Jerusalem, leaving the Jerusalem church in the hands of local residents (see the Hebrews in 6:1-6)” (op. cit., on Acts 8:1b). She adds that “Luke’s portrait of the flight of all except the apostles, who have already resisted persecution, underscores their importance for the Jerusalem community” (Ibid.).

After Stephen’s death, Luke tells us, “Devout men buried [him] and made loud lamentation over him” (v. 2). As noted above, his martyrdom marks a beginning of severe persecution for the Christian believers, as “Saul was ravaging the church by entering house after house; dragging off both men and women, he committed them to prison” (v. 3). Saul thus takes the lead in this persecution (cf. Gal. 1:13).

Luke makes the persecution a point of departure for the apostles’ mission to “be my [i.e., Jesus’] witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth” (1:8). With the departure of Christians, “all except the apostles,” from Jerusalem, 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). “Now those who were scattered,” says Luke, “went from place to place, proclaiming the word” (v. 4). “Ironically,” says Matthews, “severe persecution leads to proclaiming the word in new places” (op. cit., on Acts 8:4).

At this point we learn that “Philip went down to the city of Samaria and proclaimed the Messiah to them” (v. 5). According to the NRSV text note d, “other ancient authorities read a city [for ‘the city’]. There are good early witnesses (i.e. mss., etc.) for both readings (cf. Nestle-Aland, Novum Testamentum Graece, 26^th rev. ed., 1979, apparatus to Acts 8:5). Samaria was a city, the capital of North Israel, in Old Testament times. According to James D. Purvis:

During the Assyrian and Persian periods Samaria was the capital of the province of the same name. Following conquest by the Macedonians (332 B.C.) The city was rebuilt as a Greek polis (city). It was destroyed by John Hyrcanus in 108 B.C. and rebuilt magnificently by Herod the Great (ca. 30 B.C.), who renamed it Sebaste in honor of Augustus (Gk. Sebastos [SebastovV] ). The Greek name is still preserved in the name of the modern Arab village, Sebastiyeh. (Harper’s Bible Dictionary, 1985, s.v. Samaria, City of)

Given this renaming of Samaria as Sebaste, one might suppose that the definite article would be dropped by some scribes, changing “the city of Samaria” to “a city of Samaria. Gaventa explains “the city of Samaria [as] probably either Sebaste or Shechem (see. 7:16)” (op. cit., on v. 5). In this place, we are told, “The crowds with one accord listened eagerly to what was said by Philip, hearing and seeing the signs that he did, for unclean spirits, crying with loud shrieks, came out of many who were possessed; and many others who were paralyzed or lame were cured” (vv. 6-7). In consequence, “there was great joy in that city” (v. 8). The description of Phillip’s “signs” (8:6-8) compares with those of Peter and the other apostles (2:43; 3:1-8; 5:12). Gaventa observes, “The response in Samaria parallels the initial response in Jerusalem (see 5:12-16)” (op. cit., on v.8).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net