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 based on those of December 26, 2008 (Friday in the week of the Fourth Sunday of Advent, Festival of St. Stephen, Year One), when comments were 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).

Although King Joash of Judah, the “boy king,” spared from Athaliah’s massacre (2 Chron. 22:10-12; 2 Kgs. 11:4-8) did well under the guidance of the priest Jehoiada (2 Chron. 23:8-24:14; cf. 2 Kgs. 12:1-16), after the death of Jehoiada, according to this reading from 2 Chronicles, he fell into apostasy (cf. the evaluation that he “did what was right in the sight of the LORD all his days, because the Priest Jehoiada instructed him. Nevertheless the high places were not taken away; the people continued to sacrifice and make offerings on the high places,” 2 Kgs. 12:2-3).

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).

“Now after the death of Jehoiada,” says 2 Chronicles, “the officials of Judah came and did obedience to the king; then the king listened to them. 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” (2 Chron. 24:17-18). They were warned, we are told; “yet he [i.e., the LORD] sent prophets among them to bring them back to the LORD; they testified against them, but they would not listen” (v. 19). Ralph W. Klein says, “Joash heeds the bad advice of officials who worship poles and idols dedicated to the goddess Asherah and refuses the admonition of prophets” (HarperCollins Study Bible, rev. ed., 2006, on 2 Chron. 24:17-19).

We get an account of one of these prophets. “Then,” says Chronicles, “the spirit of God took possession of Zechariah son of the priest Jehoiada [not son of Barachiah, cf. above]; 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’ ” (v. 20). According to Klein, “Jehoiada’s son Zechariah threatens retrubution in words reminiscent of Moses’ (Num. 14:41)” (ibid., on v. 20). But this message is rejected decisively, for “they conspired against him [i.e., Zechariah], and by command of the king they stoned him to death in the court of the house of the LORD” (v. 21). “The officials and the king,” says Klein, “agree to the murder of Zechariah (cf. Mt. 23:35; Lk. 11:50-51) and kill him in the temple, where Jehoiada made Joash king and where efforts have been made by Jehoiada to avoid violence (cf. 23:14)” (ibid., on 24:21).

So we see that both Zechariah and Stephen indict the religious leaders. Stephen’s indictment is even stronger than that of Zechariah (2 Chron. 24:20):

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 7:51-53, NRSV)

The authors of Chronicles 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)

The following comments are repeated here from December 26, 2008 (Friday in the week of the Fourth Sunday of Advent, Feast of St. Stephen, Year One), comments that were based on comments of December 27, 2004 (the Feast of Stephen, 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., augmented, 2007), 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). David Winston, revised by Thomas H. Tobin, who outline the Wisdom of Solomon in three major sections, identify this reading as part of “the third contrast” of the righteous with the ungodly (HarperCollins Study Bible, rev. ed., 2006, on Wisd. 4:7-19, cf. the Introduction to the Wisdom of Solomon and notes on 1:1-6:21). This contrast, they say,

shows the superiority of a short life marked by virtue (4:7-15 [today’s reading]) over a long life filled with wickedness (4:16-19). Premature death is justified by viewing it as a token of God’s care. The author employs the popular philosophical conceit that one’s true age is not measured chronologically, but by maturity of intellect and character (see Cicero, Tusculan Disputations 5.5; Seneca, Epistles 93.2), and further resorts to a Jewish tradition that Enoch had been removed by God early to forestall the imminent perversion of his character (Genesis Rabbah 25:1). (ibid., on Wisd. 4:7-19)

“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, too, notes 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” (op. cit., 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). According to Winston and Tobin, “Seneca similarly consoles Marcia for the loss of her sons by noting that even noble natures do not maintain into old age the expectations of their youth (To Marcia 22)” (op. cit., on v. 11). In Wisdom, “Solomon” continues: “For the fascination of wickedness obscures what is good, / and roving desire perverts the innocent mind” (v. 12). “Roving desire,” say Winston and Tobin, is “a Greek expression, most likely a Stoic coinage (Marcus Aurelius, Meditations 2:7)” (ibid., on v. 12).

Given the commonly accepted rather late dating of the Wisdom of Solomon, the suggested echoes of Greco-Roman philosophy are certainly possible. Wilson attributes the book to “an anonymous Hellenistic Jew writing sometime in the late first century BCE or early first century CE” (op. cit., in the Introduction to the Wisdom of Solomon). According to Winston and Tobin, while “various scholars have placed it anywhere between 250 BCE and 150 CE,” they add that “the presence of vocabulary that first appears in secular Greek literature only in the first century CE points to a period not earlier than that of Augustus (30 BCE) but the comparative paucity of Greek literature from the first century BCE makes this argument suggestive rather than probative” (op. cit., in the Introduction to the Wisdom of Solomon). After further considerations, they conclude that the book “is most plausibly dated to the period between 30 BCE and 70 CE, although a date earlier in the first century BCE cannot be excluded” (ibid.).

Even so, to Wisdom 4:12, we may 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 (op. cit., 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 relevant comments from those on Acts 6:1-15 from June 24, 2009 (Wednesday in the week of the Sunday closest to June 22, Year One), and earlier comments, from August 13, 2008 (Wednesday in the week of the Sunday closest to August 10, Year Two), when comments were repeated with editing and supplement from June 27, 2007 (Wednesday in the week of the Sunday closest to June 22, Year One), when comments were repeated with editing and supplement from August 16, 2006 (Wednesday in the week of the Sunday closest to August 10, Year Two), when they were repeated from June 22, 2005 (Wednesday in the week of the Sunday closest to June 22, Year One). One may wish to compare readings and comments in the Archives for the Feast of Stephen in recent years (Dec. 27, 2004; Dec. 26 in other years, 2005, 2006, 2007, 2008).

This lesson introduces the Hellenists, Greek-speaking Jewish Christians, of Jerusalem. “Now during those days, when the disciples were increasing in number” says Luke, “the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food” (Acts 6:1). According to F. F. Bruce, “It was over a practical issue, and not over a matter of theological importance, that disagreement became acute” (The Book of Acts, NICNT, rev. ed., 1988, p. 120, on Acts. 6:1). Bruce explains:

As daily allocations were made to poorer members of the community from the common fund to which the wealthier members had contributed their property, complaints began to arise that one group was being favored at the expense of the other. Widows naturally formed a considerable proportion of the poorer members of the church, and the Hellenistic widows were said to be at a disadvantage in comparison with trhe Hebrew widows, perhaps because the distribution of charity was in the hands of the “Hebrews.” (ibid.)

A conference was called to deal with the complaint. “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’ ” (v. 2). “The twelve is used to designate the apostles only here in Acts,” says Christopher R. Matthews (NOAB, 3^rd ed., 2001, on Acts. 6:2). Bruce takes note of this as well, but adds, “cf. ‘the Eleven’ in 1:26; 2:14, where one of the Twelve receives special mention and the rest are referred to collectively,” and he adds that the term “is quite common in Mark and Luke (cf. 1 Cor. 15:5)” (op. cit., p. 120, n. 7). At the conference, “the twelve” propose 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. 5b). 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. 5c). 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). Today’s reading concludes with the information that “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” (v. 7).

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 relevant comments on Acts 7:44-8:1 and 8:1b-13 from June 29 and 30, 2009 (Monday and Tuesday in the week of the Sunday closest to June 29, Year One), when comments were repeated with minor editing from August 18, 2008 (Monday in the week of the Sunday closest to August 17, Year Two), when comments were repeated from July 2, 2007 (Monday in the week of the Sunday closest to June 29, Year One), when comments were repeated with editing and supplement from August 21, 2006 (Monday in the week of the Sunday closest to August 17, Year Two), when they were repeated from June 27, 2005 (Monday of the week of the Sixth Sunday after Pentecost, Year One).

In Acts 6:1-7 (the above reading), Stephen is one of seven men chosen to help “serve the daily distribution of food” (Acts 6:1), so that the Apostles would not need to “neglect the word of God” (v. 2). But in the interval we find him doing “great wonders and signs” (v. 8) and disputing with Hellenistic Jews (v.9), who charge him with blasphemy (v. 11), seize him (v. 12), and accuse him before the Council (vv. 12-15). In his defense before the Council (sunevdrion, synedrion), Stephen presents a review of Israel’s history with emphasis on their unfaithfulness, comparable to some of the historical Psalms (e.g. Ps. 106). But all of this was too much for Stephen’s audience, who, “when they heard these things . . . became enraged and ground their teeth at Stephen” (Acts 7:54). According to Beverly Roberts 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)” (HarperCollins Study Bible, rev. ed., 2006, 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 Christopher R. Matthews, “Stephen appears as the victim of a lynching” (op. cit., on vv. 54-58a).

At this point, 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. “While they were stoning Stephen,” we are told, “he [i.e., Stephen] prayed, ‘Lord Jesus, receive my spirit’ ” (v. 59). With that, we begin the current reading proper.

“Then,” says Luke, “he [i.e., Stephen] knelt down and cried out in a loud voice, ‘Lord, do not hold this sin against them’ ” (v. 60a). Stephen’s 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), though they are missing in Luke in some ancient authorities (according to NRSV text note c). Luke 23:34 is included in double square brackets in K. Aland, et al., edd. The Greek New Testament, 3^rd ed., 1975 (and in the NRSV, cf. TNIV text note a). Bruce M. Metzger says,

The absence of these words from such early and diverse witnesses as p⁷⁵ B D* [i.e., the original scribe of D] W q it ^{a, d} [i.e., old Latin mss.] syr ^s cop ^{sa, bo mss.} is most impressive and can scarcely be explained as a deliberate exci8sion by copyists who, considering the fall of Jerusalem to be proof that God had not forgiven the Jews, could not allow it to appear that the prayer of Jesus had remained unanswered. At the same time, the logion, though probably not a part of the original Gospel of Luke, bears self-evident tokens of its dominical origin [i.e., being from Jesus himself], and was retained, within double square brackets, in its traditional place where it had been incorporated by unknown copyists relatively early in the transmission of the Third Gospel. (A Textual Commentary on the Greek New Testament, 1971, on Lk. 23:24)

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, for “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). The Greek name is still preserved in the name of the modern Arab village, Sebastiyeh. (Harper’s Bible Dictionary, rev. ed., 1996, 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)” (ibid., on vv. 6-8).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net