Acts 7:60
Falling on his knees, he cried out in a loud voice, "Lord, do not hold this sin against them." And when he had said this, he fell asleep.
And falling on his knees
This phrase captures the physical posture of Stephen, the first Christian martyr, as he faces his imminent death. The act of falling on one's knees is a gesture of humility, submission, and earnest prayer. In the Greek, the word for "falling" (πίπτω, piptō) conveys a sudden or deliberate action, indicating Stephen's conscious choice to submit to God's will even in the face of death. Kneeling is a posture often associated with prayer and supplication throughout Scripture, symbolizing reverence and dependence on God. Historically, this act of kneeling in prayer has been a powerful testament to faith, as seen in various biblical accounts where individuals seek divine intervention or express deep devotion.

he cried out in a loud voice
Stephen's loud cry signifies the urgency and intensity of his prayer. The Greek word for "cried out" (κράζω, krazō) is often used in the New Testament to denote a strong, emotional outburst. This is not a quiet, private prayer but a public declaration of faith and forgiveness. The "loud voice" underscores the boldness and clarity with which Stephen communicates his final words, ensuring that all present hear his message. This mirrors the prophetic tradition in the Old Testament, where prophets often spoke loudly to convey God's message to the people.

Lord
The term "Lord" (Κύριε, Kyrie) is a title of respect and authority, acknowledging Jesus Christ's divine sovereignty. In the context of Acts, Stephen's use of "Lord" directly addresses Jesus, affirming His deity and role as the mediator between God and humanity. This invocation of Jesus as "Lord" is significant, as it reflects the early Christian understanding of Jesus' divine status and His authority to forgive sins and receive the spirit of the faithful.

do not hold this sin against them
This plea for forgiveness echoes Jesus' own words on the cross, "Father, forgive them, for they do not know what they are doing" (Luke 23:34, BSB). The Greek word for "hold" (στήκω, stēkō) implies a legal or accounting term, suggesting that Stephen is asking God not to count this sin against his persecutors. This act of forgiveness is a profound demonstration of Christian love and grace, embodying the teachings of Jesus to love one's enemies and pray for those who persecute you (Matthew 5:44). Historically, this moment has been seen as a powerful witness to the transformative power of the Gospel, as Stephen's prayer for his executioners exemplifies the radical forgiveness that Christianity offers.

And after he had said this
This phrase marks the conclusion of Stephen's final words. The Greek construction here indicates a sense of completion, as if Stephen's mission and testimony are now fulfilled. His speech and prayer serve as a capstone to his life and ministry, leaving a lasting impact on those who witnessed his martyrdom.

he fell asleep
The euphemism "fell asleep" (κοιμάομαι, koimaomai) is a common biblical metaphor for death, particularly in the New Testament. It reflects the Christian hope in the resurrection, suggesting that death is not the end but a temporary state before awakening to eternal life. This term conveys a sense of peace and rest, contrasting with the violent nature of Stephen's death. The use of "fell asleep" underscores the early Christian belief in the resurrection of the dead and the assurance of eternal life through Jesus Christ. Historically, this phrase has provided comfort to believers, affirming that death is not to be feared but is a transition to a promised future with God.

Persons / Places / Events
1. Stephen
The first Christian martyr, a deacon in the early church known for his faith and filled with the Holy Spirit. His speech before the Sanhedrin is a powerful testimony of faith.

2. Sanhedrin
The Jewish council that condemned Stephen. They were the religious leaders who felt threatened by the spread of Christianity.

3. Jerusalem
The city where Stephen was martyred, a central location for early Christian activity and the site of significant biblical events.

4. Stoning of Stephen
A pivotal event in the early church, marking the first martyrdom and leading to the spread of the Gospel beyond Jerusalem.

5. Saul (later Paul)
Present at Stephen's stoning, he later becomes a key figure in the spread of Christianity after his conversion.
Teaching Points
Forgiveness in Persecution
Stephen's prayer for his persecutors exemplifies the Christian call to forgive, even in the most extreme circumstances. This challenges believers to examine their own capacity for forgiveness.

Christ-like Love
Stephen's actions mirror those of Christ, demonstrating that true discipleship involves emulating Jesus' love and compassion, even towards enemies.

The Power of Witness
Stephen's martyrdom serves as a powerful witness to the truth of the Gospel. Believers are encouraged to stand firm in their faith, knowing that their testimony can have a profound impact.

God's Sovereignty in Suffering
The spread of the Gospel following Stephen's death illustrates how God can use suffering and persecution to accomplish His purposes.

Prayer as a Response
Stephen's final act of prayer underscores the importance of prayer as a response to adversity, encouraging believers to seek God's strength and guidance in difficult times.
Bible Study Questions
1. How does Stephen's prayer in Acts 7:60 reflect the teachings of Jesus on forgiveness and love for enemies?

2. In what ways can Stephen's example of forgiveness and faithfulness inspire us in our own lives today?

3. How does the account of Stephen's martyrdom challenge us to respond to persecution or opposition in our own faith journey?

4. What can we learn from the connection between Stephen's prayer and Saul's conversion about the impact of faithful witness?

5. How can we apply the principle of praying for those who wrong us in our daily interactions and relationships?
Connections to Other Scriptures
Luke 23:34
Jesus' prayer for forgiveness for those who crucified Him parallels Stephen's prayer, highlighting the theme of forgiveness even in the face of persecution.

Matthew 5:44
Jesus' teaching to love and pray for one's enemies is exemplified in Stephen's final words.

Acts 9:1-19
Saul's conversion is a direct result of the events following Stephen's martyrdom, showing how God can use persecution to further His purposes.

Romans 12:14-21
Paul's later teachings on blessing those who persecute you reflect the spirit of Stephen's prayer.
Death a SleepR. Brodie, A. M.Acts 7:60
Death a SleepJ. Cumming, D. D.Acts 7:60
Death a SleepH. W. Beecher.Acts 7:60
Death to the Believer: WhatW. Mudge, B. A.Acts 7:60
Forgiveness: a Sign of a Noble NatureLaurence Sterne.Acts 7:60
Forgiveness: its NatureG. Thring, D. D.Acts 7:60
Forgiveness: its NobilityLord Bacon.Acts 7:60
Forgiveness: its Rarity in HeathendomEcce. HomoActs 7:60
Forgiveness: the Mark of a ChristianCawdray.Acts 7:60
Forgiveness: the Power of Christ Necessary ToPhillips.Acts 7:60
Stephen's SleepJ. Donne, D. D.Acts 7:60
Stephen's Three CrownsK. Gerok.Acts 7:60
The Best Testament of a ChristianStarke.Acts 7:60
The Blood of the Martyrs the Seed of the ChurchArchdeacon Farrar.Acts 7:60
The Cross of Christ Reflected in Stephen, Living and DyingK. Gerok.Acts 7:60
The Death of StephenJohn Ramsay, M. A.Acts 7:60
The Magnanimity of the Christian SpiritG. N. Judd, D. D.Acts 7:60
The Power of Christ in BelieversLeonhard.Acts 7:60
The Prayer of StephenFriedrich Schleiermacher Acts 7:60
The Request of StephenSchleiermacher.Acts 7:60
The Sleep of DeathC. F. Secretan, M. A.Acts 7:60
The Victory of Dying StephenK. Gerok.Acts 7:60
IllustrationsW. Clarkson Acts 7:51-60
The Martyrdom of StephenE. Johnson Acts 7:54-60
The Proto-MartyrR.A. Redford Acts 7:54-60
The Glory of the MartyrP.C. Barker Acts 7:55-60
Stephen's DeathC. H. Spurgeon.Acts 7:57-60
Stephen's Death a Witness to Vital Christian TruthW. B. Williams, M. A.Acts 7:57-60
Stephen's MartyrdomC. H. Spurgeon.Acts 7:57-60
Stephen's MartyrdomD. Thomas, D. D.Acts 7:57-60
The Death of StephenR. Watson.Acts 7:57-60
The Death of StephenT. W. Mays, M. A.Acts 7:57-60
The Death of StephenJ. Parker, D. D.Acts 7:57-60
The First Christian MartyrSermons by the Monday ClubActs 7:57-60
The First Gospel MartyrJ. A. Krummacher, D. D.Acts 7:57-60
The First MartyrdomDean Vaughan.Acts 7:57-60
The Martyrdom of StephenW. M. Punshon, LL. D.Acts 7:57-60
The MassacreT. De Witt Talmage, D. D.Acts 7:57-60
Noble Dying CriesR. Tuck Acts 7:59, 60
People
Aaron, David, Egyptians, Emmor, Hamor, Haran, Isaac, Israelites, Jacob, Joseph, Joshua, Molech, Pharaoh, Saul, Solomon, Stephen, Sychem
Places
Babylon, Canaan, Egypt, Haran, Jerusalem, Mesopotamia, Midian, Mount Sinai, Red Sea, Shechem
Topics
Aloud, Asleep, Bowed, Charge, Cried, Falling, Fell, Hold, Kneeled, Kneeling, Knees, Knelt, Lay, Loud, Mayest, Reckon, Responsible, Rest, Rising, Sin, Voice
Dictionary of Bible Themes
Acts 7:60

     2339   Christ, example of
     5161   kneeling
     5535   sleep, and death
     5767   attitudes, in prayer
     6213   participation, in sin
     6652   forgiveness
     6705   peace, experience
     8301   love, and enemies
     8305   meekness
     8611   prayer, for others

Acts 7:54-60

     4366   stones
     5714   men
     7757   preaching, effects
     8498   witnessing, and Holy Spirit

Acts 7:56-60

     8730   enemies, of believers

Acts 7:57-60

     5964   temper

Acts 7:58-60

     8450   martyrdom

Acts 7:59-60

     2018   Christ, divinity
     5495   revenge, and retaliation
     8481   self-sacrifice

Library
Stephen's vision
'Behold, I see the heavens opened, and the Son of man standing on the right hand of God'--ACTS vii. 56. I. The vision of the Son of Man, or the abiding manhood of Jesus. Stephen's Greek name, and his belonging to the Hellenistic part of the Church, make it probable that he had never seen Jesus during His earthly life. If so, how beautiful that he should thus see and recognise Him! How significant, in any case, is it he should instinctively have taken on his lips that name, 'the Son of Man,' to designate
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Young Saul and the Aged Paul [Footnote: to the Young. ]
'...the witnesses laid down their clothes at a young man's feet, whose name was Saul.'--ACTS vii. 58. '...Paul the aged, and now also a prisoner of Jesus Christ.' --PHILEMON 9. A far greater difference than that which was measured by years separated the young Saul from the aged Paul. By years, indeed, the difference was, perhaps, not so great as the words might suggest, for Jewish usage extended the term of youth farther than we do, and began age sooner. No doubt, too, Paul's life had aged him fast,
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Death of the Master and the Death of the Servant
'And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. 60. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And, when he had said this, he fell asleep.'--ACTS vii. 59, 60. This is the only narrative in the New Testament of a Christian martyrdom or death. As a rule, Scripture is supremely indifferent to what becomes of the people with whom it is for a time concerned. As long as the man is the organ of the divine Spirit he is
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Prayer of Stephen.
(Fifth Sunday after Trinity, 1832.) TEXT: ACTS vii. 60. "And Stephen kneeled down and cried with, a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep." FREE and unrestricted as we are in our church as to our choice of subjects for meditation from the treasuries of the divine Word, many of you may still perhaps wonder why I have selected this passage. For you are aware that I have often lately taken occasion to express the opinion that the state of things
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

Our Lord Appears after his Ascension.
^F I. Cor. XV. 8. ^f 8 and last of all, as to the child untimely born, he appeared to me also. [Since Paul reckons this among the bodily appearances of our Lord, we have included it in our work; but it borders upon those spiritual appearances which belong rather to apostolic history and may be classed with the vision of Stephen (Acts vii. 55) and John (Rev. i. 9-17), to which it was near kin. Accounts of the appearance will be found in the ninth, twenty-second and twenty-sixth chapters of Acts. For
J. W. McGarvey—The Four-Fold Gospel

Letter iv. You Reply to the Conclusion of My Letter: "What have we to do with Routiniers?...
My dear friend, You reply to the conclusion of my Letter: "What have we to do with routiniers? Quid mihi cum homunculis putata putide reputantibus? Let nothings count for nothing, and the dead bury the dead! Who but such ever understood the tenet in this sense?" In what sense then, I rejoin, do others understand it? If, with exception of the passages already excepted, namely, the recorded words of God--concerning which no Christian can have doubt or scruple,--the tenet in this sense be inapplicable
Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

St. Stephen's Day and Stephen, Full of Faith and Power, did Great Wonders and Miracles among the People. . . . Then they Stirred up the People. . . . And Caught Him, and Set up False Witnesses against Him.
And Stephen, full of faith and power, did great wonders and miracles among the people. . . . Then they stirred up the people. . . . and caught him, and set up false witnesses against him. Verzage nicht du Haüflein klein [52]Altenburg Gustavus Adolphus' Battle-song. 1631. trans. by Catherine Winkworth, 1855 Fear not, O little flock, the foe Who madly seeks your overthrow, Dread not his rage and power: What though your courage sometimes faints, His seeming triumph o'er God's saints Lasts but
Catherine Winkworth—Lyra Germanica: The Christian Year

The Death of Stephen. Acts 7:54-60

John Newton—Olney Hymns

Whether in Christ There was the Gift of Prophecy?
Objection 1: It would seem that in Christ there was not the gift of prophecy. For prophecy implies a certain obscure and imperfect knowledge, according to Num. 12:6: "If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream." But Christ had full and unveiled knowledge, much more than Moses, of whom it is subjoined that "plainly and not by riddles and figures doth he see God" (Num. 6:8). Therefore we ought not to admit prophecy in Christ. Objection
Saint Thomas Aquinas—Summa Theologica

Whether those who are not Practiced in Keeping the Commandments Should Enter Religion?
Objection 1: It would seem that none should enter religion but those who are practiced in the observance of the commandments. For our Lord gave the counsel of perfection to the young man who said that he had kept the commandments "from his youth." Now all religious orders originate from Christ. Therefore it would seem that none should be allowed to enter religion but those who are practiced in the observance of the commandments. Objection 2: Further, Gregory says (Hom. xv in Ezech., and Moral. xxii):
Saint Thomas Aquinas—Summa Theologica

Whether the Old Law was Given through the Angels?
Objection 1: It seems that the Old Law was not given through the angels, but immediately by God. For an angel means a "messenger"; so that the word "angel" denotes ministry, not lordship, according to Ps. 102:20,21: "Bless the Lord, all ye His Angels . . . you ministers of His." But the Old Law is related to have been given by the Lord: for it is written (Ex. 20:1): "And the Lord spoke . . . these words," and further on: "I am the Lord Thy God." Moreover the same expression is often repeated in Exodus,
Saint Thomas Aquinas—Summa Theologica

Whether Christ's Birth Should have Been Manifested by Means of the Angels and the Star?
Objection 1: It would seem that Christ's birth should not have been manifested by means of the angels. For angels are spiritual substances, according to Ps. 103:4: "Who maketh His [Vulg.: 'makest Thy'] angels, spirits." But Christ's birth was in the flesh, and not in His spiritual substance. Therefore it should not have been manifested by means of angels. Objection 2: Further, the righteous are more akin to the angels than to any other, according to Ps. 33:8: "The angel of the Lord shall encamp round
Saint Thomas Aquinas—Summa Theologica

Whether it is Fitting that Christ Should Sit at the Right Hand of God the Father?
Objection 1: It would seem unfitting that Christ should sit at the right hand of God the Father. For right and left are differences of bodily position. But nothing corporeal can be applied to God, since "God is a spirit," as we read in Jn. 4:24. Therefore it seems that Christ does not sit at the right hand of the Father. Objection 2: Further, if anyone sits at another's right hand, then the latter is seated on his left. Consequently, if Christ sits at the right hand of the Father, it follows that
Saint Thomas Aquinas—Summa Theologica

Whether Judgment is Rendered Perverse by Being Usurped?
Objection 1: It would seem that judgment is not rendered perverse by being usurped. For justice is rectitude in matters of action. Now truth is not impaired, no matter who tells it, but it may suffer from the person who ought to accept it. Therefore again justice loses nothing, no matter who declares what is just, and this is what is meant by judgment. Objection 2: Further, it belongs to judgment to punish sins. Now it is related to the praise of some that they punished sins without having authority
Saint Thomas Aquinas—Summa Theologica

In Process of Tithe, that is to Say, in the Tenth Generation after the Flood...
In process of tithe, that is to say, in the tenth generation after the Flood, Abraham appeared, [120] seeking for the God who by the blessing of his ancestor was due and proper to him. [121] And when, urged by the eagerness of his spirit, he went all about the world, searching where God is, and failed to find out; God took pity on him who alone was silently seeking Him; and He appeared unto Abraham, making Himself known by the Word, as by a beam of light. For He spake with him from heaven, and said
Irenæus—The Demonstration of the Apostolic Preaching

And Jacob, when He Went into Mesopotamia, Saw Him in a Dream...
And Jacob, when he went into Mesopotamia, saw Him in a dream, standing upon the ladder , that is the tree which was set up from earth to heaven; [172] for thereby they that believe on Him go up to the heavens. For His sufferings are our ascension on high. And all such visions point to the Son of God, speaking with men and being in their midst. For it was not the Father of all, who is not seen by the world, the Maker of all who has said: Heaven is my throne, and earth is my footstool: what house will
Irenæus—The Demonstration of the Apostolic Preaching

The Law Given, not to Retain a People for Itself, but to Keep Alive the Hope of Salvation in Christ Until his Advent.
1. The whole system of religion delivered by the hand of Moses, in many ways pointed to Christ. This exemplified in the case of sacrifices, ablutions, and an endless series of ceremonies. This proved, 1. By the declared purpose of God; 2. By the nature of the ceremonies themselves; 3. From the nature of God; 4. From the grace offered to the Jews; 5. From the consecration of the priests. 2. Proof continued. 6. From a consideration of the kingdom erected in the family of David. 7. From the end of the
John Calvin—The Institutes of the Christian Religion

Wisdom and Revelation.
"Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness
W. H. Griffith Thomas—The Prayers of St. Paul

As God in his Word Enjoins Common Prayer, So Public Temples are the Places Destined...
As God in his word enjoins common prayer, so public temples are the places destined for the performance of them, and hence those who refuse to join with the people of God in this observance have no ground for the pretext, that they enter their chamber in order that they may obey the command of the Lord. For he who promises to grant whatsoever two or three assembled in his name shall ask (Matth. 18:20), declares, that he by no means despises the prayers which are publicly offered up, provided there
John Calvin—Of Prayer--A Perpetual Exercise of Faith

A Glorious vision.
THE Epistle to the Hebrews, this profound and blessed portion of the Holy Scriptures, unfolds a most wonderful vision of the Person, the Glory and the great Redemption work of our adorable Lord. The portion of the Epistle which is the richest in this respect is the Second Chapter. Here is a vista for the eyes of faith which is sublime. Our Lord in His Person, in His humiliation and exaltation, in His suffering and glory, stands out in a way which makes the believing heart rejoice with joy unspeakable
Arno Gaebelein—The Lord of Glory

It Follows in the Creed, "And in the Holy Ghost. ...
13. It follows in the Creed, "And in the Holy Ghost." This Trinity, one God, one nature, one substance, one power; highest equality, no division, no diversity, perpetual dearness of love. [1795] Would ye know the Holy Ghost, that He is God? Be baptized, and ye will be His temple. The Apostle says, "Know ye not that your bodies are the temple within you of the Holy Ghost, Whom ye have of God?" [1796] A temple is for God: thus also Solomon, king and prophet, was bidden to build a temple for God. If
St. Augustine—On the Creeds

The Secret of Its Greatness
[Illustration: (drop cap G) The Great Pyramid] God always chooses the right kind of people to do His work. Not only so, He always gives to those whom He chooses just the sort of life which will best prepare them for the work He will one day call them to do. That is why God put it into the heart of Pharaoh's daughter to bring up Moses as her own son in the Egyptian palace. The most important part of Moses' training was that his heart should be right with God, and therefore he was allowed to remain
Mildred Duff—The Bible in its Making

From Egypt to Sinai.
Ex. Chs. 1-19 Israel in Egypt. The length of time the Hebrews remained In Egypt is a perplexing question. Exodus 6:16-20 makes Moses the fourth generation from Levi (See Gen. 15:16; Num. 26:57-59). This would make it about 150 years. Gen. 15:13 predicts 400 years. Ex. 12:40 says they were there 430 years and Paul (Gal. 3:17) says 430 years from Abraham to Sinai. These apparently conflicting dates may be explained because of different methods of counting generations, probably based on long lives of
Josiah Blake Tidwell—The Bible Period by Period

The Son of Man
"The Son of man hath power on earth to forgive sins." MARK 2:10 (R.V.) WHEN asserting His power to forgive sins, Jesus, for the first time in our Gospel, called Himself the Son of man. It is a remarkable phrase. The profound reverence which He from the first inspired, restrained all other lips from using it, save only when the first martyr felt such a rush of sympathy from above poured into his soul, that the thought of Christ's humanity was more moving than that of His deity. So too it is then alone
G. A. Chadwick—The Gospel of St. Mark

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