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How was Stephen's speech preserved? The notaries, shorthand writers, and clerks attendant upon a Roman court were accessible to the gifts of the richer Christians when they wished to obtain a correct narrative of a martyr's last trial. Secret Christians among the officials also effected something, and there were numerous other methods by which the Roman judicial records became the property of the Church. Probably St. Paul gave his disciple, St. Luke, report of what Stephen said on this occasion.

I. THE DEFENCE OF ST. STEPHEN WAS A SPEECH DELIVERED BY A JEW, AND ADDRESSED TO A JEWISH AUDIENCE. Orientals argued then, and argue still, not according to the rules of logic taught by Aristotle, nor by the methods of eloquence derived from the traditions of Cicero and Quinctilian, but by methods and rules essentially different. What would satisfy Westerns would seem to them utterly worthless, just as an argument which now seems pointless appeared to them absolutely conclusive. Parallels, analogies, parables, mystical interpretations were then favourite methods of argument. St. Stephen was accused of irreverence towards Moses, and hostility towards the temple, and towards all the Jewish institutions. He begins his address to the Sanhedrin at the earliest period of their national history, and shows how the chosen people had passed through many changes and developments without interfering with their essential identity. There was a chosen people before the customs introduced by Moses. There may therefore be a chosen people still when these customs cease, having fulfilled their purpose. He was accused also of speaking blasphemous words against the national sanctuary. His argument now takes a different turn, and runs thus: This building is now the centre of Jewish thoughts and affections. But it is a mere modern thing as compared with the original choice and promise of God. Even when it was built, and in all its original glory, its temporal character was clearly recognised by Isaiah (Isaiah 66:1. 2). The same truth had been anticipated by Solomon (1 Kings 8:27). Then there occurs a break in St. Stephen's address. Possibly the Sadducean portion of his audience had got quite enough. Their countenances and gestures bespoke their horror of his doctrines. Isaiah's opinion carried no weight with them as contrasted with the institutions of Moses; and so, borne along by the force of his oratory, Stephen finished with that vigorous denunciation which led to his death (vers. 51-53).

II. WHAT A LESSON STEPHEN'S SPEECH HAS FOR THE CHURCH OF EVERY AGE! His forecast swept away at once all the privileges and profits connected with the religious position of Jerusalem, and thus destroyed the political prospects of the Jewish people. Men never listen patiently when their pockets are being touched, their dearest hopes annihilated. Take the political world alone. We.now look back and view with horror the deeds wrought in the name of authority, and in opposition to the principles of change and innovation. We read the stories of Alva, and the massacres in the Netherlands, the bloody deeds of the seventeenth century in England and all over Europe, the miseries and bloodshed of the American War of Independence, the fierce opposition with which the spirit of liberty has been resisted throughout this century; and our sympathies are altogether ranged on the side of the sufferers — the losers and defeated, it may have been, for the time, but the triumphant in the long run. The true student, however, of history, or of human nature, will not content himself with any one-sided view, and he will have Some sympathy to spare for those who adopted the stern measures: He will not judge them too harshly. They reverenced the past as the Jews of Jerusalem did, and reverence is a feeling that is right and blessed. The opponents of political change are sometimes denounced in the fiercest language, as if they were morally wicked. The late Dr. Arnold seems a grievous offender in this respect. No one can read his charming biography by Dean Stanley without recognising how intolerant he was towards his political opponents; how blind he was to those good motives which inspire the timorous, the ignorant, and the aged, when brought face to face with changes which appear to them thickly charged with the most dangerous results. Charity towards opponents is sadly needed in the political as well as in the religious world. And as it has been in politics, so has it been in religion. Men reverence the past, and that reverence easily glides into an idolatry, blind to its defects and hostile to any improvement. It is in religion too as in politics; a thousand other interests — money, office, expectations, memories of the loved and lost — are bound up with religious forms, and then when the prophet arises with his Divine message, as Stephen arose before the Sanhedrin, the ancient proverb is fulfilled, the corruption of the best becomes the worst, the good motives mingle with the evil, and are used by the poor human heart to justify the hardest, most unchristian, deeds done in defence of what men believe to be the cause of truth and righteousness.

III. THE MISTAKES AND VARIATIONS WHICH OCCUR IN STEPHEN'S SPEECH. They are mistakes such as a speaker, filled with his subject and speaking to an excited and hostile audience, might naturally make; mistakes such as truthful speakers every day make in their ordinary efforts.

(G. T. Sokes, D. D.)

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KJV: Then said the high priest, Are these things so?

WEB: The high priest said, "Are these things so?"