Apost. 6. and 7, 1. 2. 44-59.
In the days when the disciples were many, a murmur arose among the Greeks against the Eberians, because their widows were overlooked in the daily giving of hands. Then the twelve called together the multitude of the disciples, and said: It is not fit that we should omit the word of God, and serve at meat. Therefore, brethren, look among you for seven men of good report, full of the Holy Spirit and wisdom, whom we may appoint for this need. But we will continue in prayer, and in the ministry of the word. And the speech pleased all the multitude, and they chose Stephanum, a man full of faith and of the Holy Ghost, and Philippum, and Prochorum, and Nicanor, and Timon, and Parmenam, and Nicolaum, the fellow-Jew of Antioch. These they set before the apostles, and prayed, and laid their hands upon them. And the word of God increased, and the number of the disciples became very great in Jerusalem. Many priests also became obedient to the faith. Stephen, full of faith and power, performed miracles and great signs among the people. Then arose certain of the school called the Libertines, and the Cyrenes, and the Alexanderes, and those that were of Cilicia and Asia, and consulted with Stephen. And they could not withstand the wisdom and the spirit from which he spoke. Then they judged some men who said: We have heard him speak blasphemous words against Moses and against God. And they stirred up the people, and the elders, and the scribes, and came near, and took him, and brought him before the council, and set up false witnesses, saying: This man ceaseth not to speak blasphemous words against this holy place, and against the law. For we have heard him say, Jesus of Nazareth will destroy this place, and change the customs which Moses gave us. And they looked upon him, all they that sat in the council, and saw his face as the face of an angel. Then said the high priest, Is it so? And he said, Brethren and fathers, hear me. Our fathers had the tabernacle of the testimony in the wilderness, as he had commanded them, when he spake unto Moses, that he should make it after the pattern which he had seen: which our fathers also received, and brought it with Joshua into the land which the heathen possessed, whom God cast out from before the face of our fathers unto the days of David. He found favor with God and asked that he might find a tabernacle for the God of Jacob. Solomon built him a house. But the Most High dwelleth not in temples made with hands, as the prophet saith, The heavens are my throne, and the earth my footstool: what house will ye build me, saith the Lord, or what is the place of my rest? Has not my hand made all these things? Ye stiff-necked and uncircumcised in heart and ears, ye always resist the Holy Ghost, as your fathers did, so do ye. What prophet did not your fathers persecute and kill, who before proclaimed the future of this righteous one, whom you have now become traitors and murderers? You received the law through the business of angels, and did not keep it. When they heard this, their hearts were sore, and they gnashed their teeth at him. But when he was full of the Holy Spirit, he looked up to heaven, and saw the glory of God, and Jesus standing at the right hand of God, and said, Behold, I see heaven open, and the Son of man standing at the right hand of God. And they cried with a loud voice, and stopped their ears, and rushed in upon him with one accord, and thrust him out of the city, and stoned him. And the witnesses laid aside their garments at the feet of a young man whose name was Saul. And they stoned Stephen, who cried out, saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, saying, Lord, keep not this sin from them. And when he had heard the
said, he passed away.
This is a very good history, otherwise the evangelist would not have made so many words of it. But its main purpose is that we should see and learn in it, first of all, how the Christians or the church
The second is what is their consolation and hope in such persecution, and wherewith they may be saved from the Lord Christ, their faith and confession,
They have to suffer because of it. Whoever learns this from history can then really and thoroughly know what the kingdom of our Lord Christ is. So that this teaching may be the more clearly understood, let us divide it into three parts, as the evangelist divides the history, and speak first of the ministry and life of Stephen, then of his persecution, what he was charged with, and how he answered for it; and finally of his departure or death.
(2) Of the ministry and life of Stephen, the evangelist indicates two things: the first, that he was a minister of alms; the second, that he was full of faith and of the Holy Spirit, and did wonders and great signs among the people, and provoked the Jews against him, so that they assailed him and brought false witness against him. For when the gospel was first preached in Jerusalem, and the number of the faithful increased day by day, Lucas says in the fourth chapter, v. 32, that all the faithful were of one heart and one soul, and that none of their goods were said to be theirs, but had all things in common. But those who had fields and houses sold them and laid the money from the sold goods at the apostles' feet; they then gave each one what he needed. When the crowd became too large and too many in number, this disorder occurred so that some were forgotten in the spending, and the apostles became so busy with almsgiving that they could not wait to preach. Therefore, because preaching was more important, they waited for it, and appointed seven godly, righteous men to undertake this ministry, and to provide food and drink for the congregation. Among them, Stephen was the most distinguished, who allowed himself to be used for such service, so that the ministry of preaching would be promoted the more and the Christians would be served the more nobly.
The Anabaptists have set such an example very high, and do not want to consider those Christians who keep something of their own and do not have everything in common. But first of all, the Scriptures themselves prove that from this
No one should make an example, nor force people to do so. For at that time, when such a thing was going on, Peter the apostle said to Anania: "You might well have kept your field while you had it, and since it was sold, it was in your power. It is clearly testified that no one was forced to sell and throw in such things. But whoever did it for himself, unbidden and in the opinion that he wanted to give it to poor people in the present time of persecution, which they had to wait for every day, no one has opposed him. For it is a good work, and may well have been so in those days, when the disciples were few, and had all received the Holy Ghost, that no man might fear any unfaithfulness. Now it is all mixed up, and most of them are so clever that they would rather get their food from other people than work themselves and create something honest with their hands. Such a community would cause all kinds of misfortune among such unruly, naughty people, whom no one can get to work and stop from begging.
(4) And this is the cause that such an order had to fall also at Jerusalem, because the multitude had become too great. For if they had wanted to maintain it, the household could not have existed. Cause, where there is a wife and children, there must not be a community, but a property with the goods; otherwise all kinds of trouble would take place. That is why the apostles did not establish such a community anywhere else. For at Corinth there were also Christians, but there, when they came together, it was seen that each one had his own table and food. Paul does not punish them for this, but he reproves them for not eating at home and putting the poor to shame. And what need is there of special exhortation against the rich, that they should gladly give and help, if such fellowship were certainly commanded and arranged?
5 Therefore it is a great error on the part of the Anabaptists to make such fellowship necessary and to command that everyone must keep it. After all, the gospel is not a
Such a doctrine that changed something in the regiment or household. It leaves both states, and teaches how we may come to forgiveness of sins and eternal life, and does not want to disrupt either household or regiment by such teaching. But now it is obvious that the disruption of such estates would have to follow, where one wanted to make everything common. The Christians, however, have a different community; they should be allowed to remain in it and no more should be imposed on them. John preaches from Luke 3:11: "He that hath two coats, let him give to him that hath none; and he that hath meat, let him do likewise"; and Christ: "Give to every one that asketh thee. For to this a Christian is bound, that he should help where he can; but that Paul's rule may remain, 2 Cor. 8:13, that not others have rest, nor we affliction, but our abundance should minister to another's need; that is, where there is real need, and not sloth, or industrious stewardship, and thou canst help without harm in such need, thou art bound to help. For some would gladly give, but have not; some could well feed themselves, but either do not want to work, or let too much rise. You should not help such people; you only make them worse and get them used to begging.
Therefore, it is not necessary to make such an example of the first church and to force the Christians to such a community. Let it remain that one Christian should help another where he can without harm. For our Lord God does not want you to help a beggar and make beggars of yourself and your children. It is said, as Paul says: Non ut aliis remissio sit, vobis autem molestia, ("Not that others have rest, but you have tribulation.").
(7) In this case, this history is useful and good, so that one may consider the examples of the apostles and learn from them what kind of men are to be used for such a ministry, since St. Stephen allowed himself to be used. For thus the apostles say: "Look among you for seven men of good report, full of the Holy Spirit and wisdom. To "have a good report" means that one has honestly and unambiguously
The first thing I want to say is that I think that the people of the world have not been shamefully stingy, as the world is now wont to do, or have been abundant with money and goods. For such people are not at all fit to handle other people's money and to preside over others. Avarice seduces them, so that they gather to themselves what they can with little appearance. But if they are accustomed to splendor and a good life and have other people's property in their administration, they will see how it is done. Therefore, it is necessary to pay attention first to the rumor of how such people have behaved before in their own actions.
After that, the Holy Spirit also belongs to it. For otherwise, where one does not know how to keep and rule according to God's word, money could make peelers, even if they had been pious and honorable before. For "having the Holy Spirit" is nothing else than being a Christian, loving God's word, hearing it gladly, living according to it, and keeping a good conscience. All these things are the work and fruit of the Holy Spirit, after which others grow, as Galatians 5 says.
(9) Now both these things may be, that a man may have a good report and the Holy Ghost, and yet be unfit for such an office; wherefore they say, Such men also shall be wise, having skill and practice. As you can see, one is more skilled in housekeeping than the other; he knows how to manage his business with advantage, so that he buys at the right time and with advice, which another does at the wrong time and with harm. Therefore, if such an office is to have practiced heads, it must be done otherwise with benefit and justice. Lazy, disgruntled, careless, clumsy people are not suitable for it; they should be let go in one year, since another, who is wise, could last two or three years.
(10) Now when the apostles have such men, who are upright, godly, and skilled in such administration, the church comes and sets them before the apostles; and they, the apostles, pray, and lay hands on them. Now this is also a very necessary piece. For we learn that human wisdom and skill cannot do it; it must be God's blessing.
be present and give prosperity. We must seek this through prayer; otherwise it may happen that the most skillful act most unskillfully and cause the greatest harm.
(11) That the dear apostles apply so much diligence to this office, pray so earnestly and lay their hands on those elected, all this is an indication that this administration of the common church goods or alms is not a bad administration. Otherwise, what need is there of such diligence and earnestness with such people? It is true that the ministry of preaching is far higher and more; for through it God does not help the body with food and drink to this temporal life, but He helps the soul against sin and eternal death. But after the ministry of preaching, there is no higher ministry in the church than this administration, that the church property be handled rightly and honestly, so that the poor Christians, who cannot create and obtain their own food, may be helped so that they do not suffer hardship.
That is why the devil is so hostile to such a ministry, and tries all the estates so hard that they deal very unfaithfully with the church property and common alms. Great lords keep house with the church goods, that it would be better; as unfortunately is only too much in the day, that one should be much more diligent and willing to maintain and protect church servants and schools, than one does. For our forefathers gave abundantly for this purpose, and thought to maintain the church service in this way: but they lacked this, that they knew nothing of the right church service; as we now know, and yet do not want to let happen to this what is given and ordered by others, but want to keep it ourselves and use it for our own benefit. So citizens and peasants, what they should give to their parish lords, one sees how it is done so unfaithfully; everyone would rather still take. Therefore, as the prophet Malachi threatens, God's anger is so obvious that everyone, the great lords as well as citizens and peasants, become beggars with such goods. That would still be to suffer, if it were not for the lamentation that schools and churches would fall away and the poor people would be missed out.
This is the fate of the wretched devil, who can see where it will end up. For this reason it would be necessary that in large principalities and cities, yes, even in every village, there were many Stephani who took on such service with seriousness and handled the church goods rightly; who did not look at their own use and avarice, but at those to whom such goods belong by right, as there are: First, those who must serve the church in the word and cannot wait for such service because of their own doing; and then the poor Christians who cannot provide their food because of sickness or other need; and third, fine, skilful young boys who are fit for study and yet have no other help. So the lack of this is that we do not have people who belong to such administration, honest, God-fearing and skillful people; otherwise things should be different.
14 Now this is the first of the lives of St. Stephen, who gave himself to the service of the church, and provided for the Christians that they might eat and drink, and keep up the more diligently in word and prayer. Because of this ministry, he would have remained unchallenged by the Jews; but Lucas further reports of him that he was full of faith and power, and that he performed miracles and great signs among the people.
15 Now it is certain that God caused such signs to happen, as Marci says at the end, to confirm the word with it. Thus the works and signs of St. Stephen show that he did not keep his faith secret and silent, but confessed it freely and preached about the Lord Christ Jesus. This is the reason why the Jews cannot stand him, but take him by force, seize him and drag him before the authorities.
(16) This is an example for us to learn: if we confess our faith and honor Christ publicly before men with our confession, the devil will not fail to stir up some who will trouble you and bring all kinds of misfortune upon your neck. Therefore, you may prepare and send yourself on such a journey; it will not be otherwise. For we
Christians should not enjoy our faith and confession in order to become great lords and rich with it; but life and limb, and what we have, we must put in danger, and take great pains that the world will not leave us unchallenged. As can be seen here in Stephano, it grieves him that the Libertines, Cyrenians, Alexandrians and others blaspheme Christ and do not want to be the Son of God; for this reason, he settles with them and disputes against them. He thinks that he is a Christian and must save Christ's honor. And he does this in such a way that they cannot resist his wisdom and the spirit from which he speaks.
017 But how is he over it? They, the Jews, judged some men who said: We have heard him speak blasphemous words against Moses and against God. And moved the people, and the elders, and the scribes, which came and took him, and brought him before the council. This is what St. Stephen got from the fact that he did not like it when people spoke evil of Christ and thought that it was not his place to do otherwise, that he had to save the honor of his Lord. Today, praise God, it is the same for us with the Pope and his followers; we may thank God for this, for it is not an evil sign.
18 Now the text reports with particularity that they have set up false witnesses. For this is what happens everywhere: Christians cannot be attacked with the truth, therefore they must be attacked with lies. They blamed St. Stephen for speaking blasphemous words against Moses and God. But he will by no means have confessed this to them. For what he thought of Moses and believed of God, his answer testifies sufficiently. That is why he brings such a charge against his adversaries, accusing them that they and their fathers followed Moses as little as they followed God. That one can finely sense from history that the Jews dealt with Stephen as the papists deal with us today.
19 When we preach: Christ has not instituted the reverend Sacrament, His testament, to be annulled, transferred, imprisoned, or destroyed (as the papists are wont to do).
but to eat and drink it, and to proclaim the death of the Lord, that is, to take comfort in his suffering and payment for our sin: We think nothing of the Sacrament and dishonor it. When we preach: For sin only the one sacrifice of our dear Lord Christ serves; with works the least sin cannot be put away; they cry out: We forbid good works, and give every man cause to do whatsoever he lusteth after. For if by good works one cannot earn heaven, by evil works one cannot earn hell etc. There all the papists are found as false witnesses, who publicly proclaim such things of us, but without truth.
(20) It was the same with St. Stephen. He preached the doctrine of the forgiveness of sins, as we preach it, praising God, and said: With the law it was lost that one wanted to go to heaven with it; God had not given it for that reason; whoever desires to go to heaven must have something higher and more than Moses and all holy works. They interpreted this sermon as if he blasphemed Moses. Thus he bore witness to Christ that he was the Son of God and performed miraculous signs in his name; they called this blasphemy. They especially did not like that he kept so little of the temple and the old service, and threatened that if they did not leave Moses and accept Christ, then the temple, the service, the government and everything would fail. They took this not only as blasphemous words, but also as a rebellious sermon, and attacked him fiercely for it.
(21) Therefore, we should not complain about the unjust accusation of this day. The devil can do nothing else but lie, and pervert what is right and well said, and interpret it in the worst way. The papists have such an art from him; therefore they blaspheme the holy gospel and speak the worst of the righteous preachers. One must be accustomed to this, and wait until God comes and knows whether they are true or lying. However, we must be content that we have the testimony of our conscience with dear Stephen.
that we do not like to blaspheme God or to teach and seduce people unjustly.
22) This conscience will be comforted by the fact that history reports that Stephen looks up to heaven and sees the glory of God, and Jesus, His Son, at the right hand of God. He, the holy Stephen, was also a man who had flesh and blood, and if it had been without the Holy Spirit, he would have allowed himself to be moved so that the chief priests, Pharisees and all the people stood there and considered his teaching of Christ to be heresy and condemned it. For such a challenge cannot be overcome without the Holy Spirit. But just as the Jews were most vehemently opposed to it, and Stephen was now to suffer death for this confession and teaching, he saw Christ standing at the right hand of God, whom the chief priests, Pharisees and all the people thought was sitting in hell.
Stephen saw this sight with his own eyes. We do not see it bodily, but in the Word we see it too, praise God. Therefore we hold to such teaching, and let the papists rave, shout, lie, catch, strangle, as they will; that shall be of little concern to us. As Christ promises: His Spirit shall be with us, comforting and strengthening us, so that we may have all joy and comfort in Him, and at the same time bring our cause to light in such a way that one must feel that it is not we, but the Spirit of God who speaks, Marci on the 13th verse. As we hear about Stephano here, that he does such an excellent responsibility on the false accusation of the Jews, and proves that the temple in Jerusalem is not God's house, that he should be bound to it and that it should not be destroyed because of the sin of the Jews. For there he proves how God was among his people, and yet had no such house; for it was Solomon the son of David who first built it. Item, when such a house already stood and was held in its dignities, at the time of Ezechiä,. then God said by the mouth Jesaiä: "The sky is my chair, and the earth my footstool; what will you then build me for a house?"
24. but because the Jews were so stubborn on their
If they persist in their opinion, and want to be bad, God is bound to this house: if Stephen honestly scolds them about it, they are called stiff-necked people, who have uncircumcised hearts and ears, who resist the Holy Spirit, and become traitors and murderers of the holy prophets, who have never kept God's commandment. Stephen would not have spoken such things for a long time if the Holy Spirit had not been in him. For we learn that he who is in such distress as Stephen thinks that he speaks what people like to hear and makes them friends again. Thus Stephen speaks to his adversaries in such a way that it goes through their hearts and they clench their teeth. This is done by the Holy Spirit in Stephen, who drives him to forget his life and limb, and to see only that he saves the glory of his Lord Christ and shows sinners their sin.
But how does Christ let the holy man enjoy such honest service? This is the third and last part of this sermon, and it can be seen as if St. Stephen was rewarded, as it is said that the executioner rewards his servant. For so it is written in the history:
They shouted loudly and stopped their ears, and unanimously rushed in to him, pushed him out of the city, and stoned him.
26 Well, dear Stephane, there you lie. So the world is worthy of all servants and faithful servants of our dear Lord Jesus Christ. In the eyes of the world it has a bad reputation. For if he had been a murderer, a thief, an adulterer, it would have been impossible to go along with him worse, and yet everyone would have had more compassion for him. But because he confessed Christ and wanted to bring others to such faith, he died in disgrace and vice. For everyone considers him a deceiver and a blasphemer who wanted to destroy Moses' law, worship and all discipline and respectability. This is the true death of the saints. Before the world a blasphemous, shameful death; but before God a noble death, as the Psalm testifies. For first of all, our Head and Lord, Christ Jesus, the Son of God, is the Son of God.
himself, thus in all dishonor, like a seducer and rebel, died on the cross between two murderers.
27 Secondly, let us learn here from Stephano, and hear from him himself, who suffered such an ignominious death, what he thought of it. For thus Lucas speaks:
He cried out and said: Lord JEsu, receive my spirit!
028 Where is the good man thinking? He lies there on his knees; the witnesses who confessed against him, and were therefore the first to throw stones at him, sent themselves to trade and took off their coats; now that it was time to cover him with stones, the pious man forgets his body and life and does not say a word about it, as if he wanted to say: The body is not worth anything better, it belongs under the earth, sin and sinfulness are enough in it; therefore nothing is in it, even if it perishes shamefully. In that case, however, it has only become honest and delicious in that it dies for the sake of the Lord Christ; therefore I do not want to worry about it any further. But this I pray, O Lord Jesus Christ, receive my spirit. So Stephen is sure that if the spirit is helped by Christ, who alone can help him, then the body will not be in trouble, and will also have to die.
29 Thus, it is perfectly clear that Stephen believes that he will have eternal life after this life. For for what else should he command his spirit to Christ? And he believes even more, namely, that if his spirit is to be helped, neither Moses, nor the law, nor other people with their works, nor he with his works will be able to do it; only Christ, the Son of God, must do it. Therefore, have faith and ask him to do it. This means to know Christ rightly and to believe rightly, and it must be followed by a strong, easy, good courage, even though it is in the greatest straits and greatest need.
30 We should learn this art with all diligence and repeat such words to St. Stephen. For although the Son of God, our dear Lord Christ, stands by his Christians in all roads, protects them, and gives them
If he wants to help us against the evil enemy and the wicked world, who at the same time want to damage body and life and the soul, then this is his special office and work, that in the last hour, when this life here wants to be over and we have to worry about sin, the devil and death, he wants to sit with us and prove his help and power to us. For why did he die? Is it not because of sins? Why did he command us to be baptized? Is it not true that we should become children of God and be freed from sins and death through the death of Christ? For this very reason he commanded the church the keys to forgive sin and to retain sin. Item, he has instituted the holy, reverend supper for this reason. All such things do not apply to this temporal life, for there the Christians must have the disadvantage and the wicked the advantage, that they may have it as they wish. Christians suffer this gladly, for they know that all the comfort and treasure they have will only be taken and possessed in the life to come.
(31) Stephanum forgets that he lets his enemies do with him as they wish; he does not complain about it at all. That alone he asks Christ to receive his spirit; he is satisfied with that. For he knows well that if Christ takes care of the spirit, which was created for salvation, the body will not remain behind. We should also learn this and pray earnestly, as all the saints have always prayed and Christ is very willing to do. For this is his office, and it is called kicking the serpent right on the head and pressing him down. So the thief on the cross also asks: "Lord, remember me when you come into your kingdom. As if he wanted to say: "I will gladly forgive myself for the help here on earth; let the body get what it deserves, that does not concern me: only, dear Lord, help me in another life, which is eternal.
32 If then Stephen (as we believe and know to be true) asked aright, and was heard: what opinion may he have of them that believe his faith?
but persecute and strangle him for the sake of his faith? This is to be well calculated. For if Christ alone can and will help the spirit for eternity, then body and spirit must be lost together where one neither has nor wants Christ. The holy martyr Stephen also sees this. Therefore, because he does not doubt how he prays that Christ will receive his spirit, he begins to pray for the poor people who stoned him and were false witnesses, saying: "Lord, do not keep this sin from them.
(33) Both come together, as both must be together, a right faith and a right love. For a Christian should take care of his neighbor, not only with temporal help, but rather with spiritual help; for such help is also more important. Therefore, the holy man is concerned that the devil has so captured and deeply blinded the hearts of poor sinners that they still despise and persecute their salvation, since they should rather lose life and limb and everything.
34 We should also learn this from St. Stephen, and not be angry, as the world is wont to do, when other people do us wrong. It hurts, but think like Stephen: they can do no more harm than to your goods, and where they do it most grievously, to your body. On the other hand, the more they harm you in body and goods, the more they harm themselves in soul. What will you do with such poor, miserable people? Will you be angry with them and harm them again? You cannot harm them so much, they have already harmed themselves a thousand times more; and you will spoil your cause against our Lord God by such impatience and vengefulness, when you patiently suffer God to take up your cause.
and will abundantly repay and pay you for such harm. Therefore, nothing is better than to drop all anger and repugnance with Stephen, and to take heed of the poor people's highest harm that they are doing to their souls, and to pray to God for them that he will forgive them, accept them into grace, and graciously protect them from death and damnation, where the devil has thrown them in.
(35) In addition to this teaching, we also have the consolation that we should not doubt that God will hear such prayer and be merciful to sinners. Otherwise, Stephen would not have asked, where such a request was against the Lord Christ. But because he also prays for such great sinners who do not want to see or hear the Son of God and persecute and kill His saints over it, this is an indication that no sinner should despair, but hope for grace and forgiveness of his sins through Christ. As Lucas especially reports that Paul was pleased with the death of Stephen, and at that time kept the clothes of the witnesses, because they stoned Stephen. But grace was undoubtedly granted him through this prayer, so that Christ might show all patience in him as an example to those who would believe in him for eternal life.
So your love has the history of St. Stephen, what his deeds were, how he confessed Christ and for the sake of this confession finally gave up his life, who comforted him with His Spirit and filled him with the hope of eternal life, so that he gladly gave up his temporal life for the sake of Christ. May our dear God in heaven, for Christ's sake, through His Holy Spirit, also enlighten our hearts in this way and make us blessed, amen.