Why did false witnesses accuse Stephen in Acts 6:11? Text of Acts 6:11 “Then they secretly persuaded some men to say, ‘We have heard Stephen speak words of blasphemy against Moses and against God.’ ” Immediate Context (Acts 6:8–15) Stephen, “full of grace and power,” was performing “great wonders and signs among the people” (v. 8). Members of the Synagogue of the Freedmen “began to argue with Stephen, but they could not stand up to his wisdom or the Spirit by whom he spoke” (vv. 9-10). Frustration over their public defeat led to a calculated legal maneuver: fabricate charges severe enough to warrant death before the Sanhedrin. Profiles of the Accusers The “Freedmen” were Hellenistic Jews, likely descendants of Jews once enslaved by Rome and later liberated. Many hailed from Cyrene, Alexandria, Cilicia, and Asia (v. 9). Archaeology confirms multiple Greek-speaking synagogues in Jerusalem (e.g., the Theodotus Inscription, c. 1st century BC, discovered 1913), corroborating Luke’s geographic notes. Their identity as diaspora Jews, fiercely loyal to Temple and Torah, made Stephen’s Christ-centered exposition of both feel like an existential threat. Nature of the Accusation Two counts were leveled: 1. Blasphemy “against Moses”—undermining the Mosaic Law. 2. Blasphemy “against God”—attacking the Temple, God’s dwelling place on earth (cf. vv. 13-14). Both were capital offenses (Leviticus 24:16; Deuteronomy 13:5). The same charges were earlier aimed at Jesus (Mark 14:57-58). The echo is deliberate; Luke highlights continuity between the suffering of Christ and His body, the Church. Legal Strategy Behind False Testimony The Sanhedrin could not lawfully impose the death penalty without two or three corroborating witnesses (Deuteronomy 17:6). Recruiting perjurers (“false witnesses,” Acts 6:13) supplied the procedural façade of legality. Mishnah tractate Sanhedrin 6.4 describes how conflicting testimony freed an accused; unity of lies, therefore, was essential. Root Motives—Theological Stephen preached that Jesus is the long-promised Messiah, the fulfillment—not abolition—of Law and Temple (Acts 7:37-50). By showing the Law’s purpose as preparatory and the Temple’s symbolism as pointing to Christ, he exposed a heart-level idolatry of religious forms (Acts 7:51). His argument undercut the power structures anchored in those forms. Root Motives—Sociopolitical and Economic Temple commerce, sacrificial revenues, and priestly prestige hinged on the existing system (cf. John 11:48). A crucified-and-risen Messiah who renders the Temple obsolete (Hebrews 10:1-18) threatened livelihoods and influence. Josephus (Ant. 20.9.6) records how Sadducean elites guarded temple-based income; Stephen’s message imperiled that stream. Spiritual Dynamics—Opposition to the Gospel Behind human motives lay satanic resistance (Ephesians 6:12). Jesus foretold such hostility: “They will deliver you to the Sanhedrin and flog you… because of Me” (Matthew 10:17-18). Acts presents Stephen’s ordeal as the first fulfillment of that prophecy, marking the shift from internal Jewish dispute to outright persecution. Parallels with Jesus’ Trial • Secret plot (Matthew 26:4; Acts 6:11) • False witnesses (Matthew 26:59-60; Acts 6:13) • Charge of Temple destruction (Mark 14:58; Acts 6:14) Luke’s narrative theology signals that disciples share their Master’s path, validating Jesus’ prediction (Luke 21:12-15). Fulfillment of Scripture Psalm 27:12—“False witnesses rise up against me.” Isaiah 53:7-8—Messiah’s servant suffers unjust judgment. Stephen, Christ’s ambassador, embodies these texts, reinforcing scriptural coherence. Stephen’s Christocentric Teaching on the Law and the Temple Acts 7 is Stephen’s defense: • Law: Israel “received it ordained by angels, yet did not keep it” (v. 53). The Law convicts; Christ justifies (Romans 8:3-4). • Temple: “The Most High does not dwell in houses made by human hands” (v. 48). Solomon’s temple foreshadowed the incarnate God (John 2:19-21) and the Spirit-indwelt church (1 Corinthians 3:16). Misunderstanding these themes birthed the accusation. Misinterpretation of Stephen’s Message He proclaimed that Jesus would “destroy this place [Temple] and change the customs Moses handed down” (Acts 6:14). He referenced Jesus’ own metaphor of death and resurrection (John 2:19). His hearers, clinging to literal and nationalistic readings, construed it as sedition. Use of False Witnesses in Jewish Jurisprudence Deuteronomy 19:16-20 stipulates that false witnesses receive the penalty intended for the accused. Ironically, Stephen’s stoners violated the very Law they professed to defend, underlining the charge of hypocrisy (Matthew 23:28). External Corroboration from Historical Sources • Tertullian (Scorpiace 15) names Stephen as “the first martyr after the pattern of the Lord.” • Eusebius (Hist. Ecclesiastes 2.1) cites earlier records noting Stephen’s death in 36 AD, aligning with Ussher’s timeline shortly after Christ’s resurrection. • The location traditionally identified as “St. Stephen’s Gate” on Jerusalem’s north-eastern wall has yielded first-century ossuaries, supporting the plausibility of burial narratives in Acts 8:2. Practical and Pastoral Implications Believers may face misrepresentation when gospel truth confronts entrenched interests. Stephen’s gracious boldness, Spirit-enabled wisdom, and forgiving spirit (“Lord, do not hold this sin against them,” 7:60) model Christlike response. Conclusion False witnesses accused Stephen because his Spirit-empowered proclamation of the risen Christ threatened theological convictions, social power, and economic security rooted in the Mosaic system and the Temple. Unable to refute his wisdom, opponents resorted to perjury, fulfilling Old Testament prophecy, mirroring Christ’s own trial, and inaugurating the church’s ministry of suffering that magnifies the glory of God. |
    |