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I. JUSTIFIED.

1. This was not the first Christian sermon that the Jews or the Sanhedrin had heard. Otherwise, possibly, such vehement and unsparing denunciations had been out of place. They had already heard of Christ twice from His inspired messengers, and he did not speak till the ecclesiastical rulers had shown a determined animus to put their foot on the gospel. It was to a council who had, and still were, resisting grace that Stephen spoke.

2. Stephen was addressing the authorities, and the tone of Peter towards them had been very different from his tone with the people (Acts 3:17; cf. 4:11; 6:30). There was deep reason and equity in this difference. It was the Sanhedrin which had all along fomented the hostility of the people to Christ. The common people heard Christ gladly, and shouted Hosannah; and in the closing scene it was only at the persuasion of the chief priests and elders that they were induced to "ask Barabbas and destroy Jesus." They had, no doubt, their full share of guilt, and Peter charges them with being accomplices; but, as at the Fall, God recognises a difference in degree of guilt between man and the serpent, so those who are of the same mind with God draw a distinction between those who sin through weakness, and those who sin of malice prepense. It is against the latter that Stephen hurls his indignant invective.

II. ACCOUNTED FOR.

1. There was the natural friction which his own argument produced in his mind. As he traced the history of his nation, view after view opened upon him of the perversity, bigotry, and wilful opposition to truth which had characterised them at every period. They had only been too consistent in rejecting Divine messengers, and now by their rejection of the love and Spirit of God they had put the finishing stroke upon their sin. This repeated defiance of God galls Him, and kindles His holy indignation.

2. In all probability his quotation from Isaiah, so palpably adverse to their view of the temple, and so impossible to be answered stung them to the quick. This is indicated in the narrative, "They while in the act of listening were cut to the heart and kept gnashing upon him with their teeth." It is not difficult to picture the scene. Audible murmurs are heard as Stephen says, "The Most High dwelleth not in temples," etc. They make menacing gestures as wild beasts would spring upon their prey. There two scribes, reaching across to one another, have got a scroll between them, in which they are pointing to passages which they think confute him. One finger is on the words, "I have hallowed this house," etc.; the fist of the other contracts and is raised towards the prisoner. The young man from the Cicilian synagogue glances to and fro from the accused to Gamaliel. The great doctor had in a previous council made a diversion in favour of the apostles. But on that occasion it appears that the high priest had been under the influence of the Sadducees. Stephen's speech brought out into full prominence the anti-Pharisaic element of the gospel. And as he did so the eyes of Saul are turned wistfully to his great authority mutely asking, "Will you plead for these Galileans now?" And Gamaliel's contracted brow answers "No." Then catching the symptoms of the storm long brewing, with that, quick apprehension which always characterises an earnest speaker, and seeing in a moment "the wicked husbandmen" before him, he bursts forth in the words of the text. In the early part of his speech he is cautious, and avoids giving offence; "He keeps his mouth, as it were, with a bridle, while the ungodly is in sight." But at last his heart grows hot within him, and while he is musing upon the circumstances he has recited, the fire kindles; and at the last he throws away his caution and speaks in accents of burning indignation. Conclusion: What has been said may read us a needful lesson on the subject of spurious charity. Charity is not uniform suavity under all circumstances; it has in it a stern element of moral indignation which is the salt that keeps it from corruption. Charity never flatters a man in wilful sin, but tells him plainly that continuance means death; just as a surgeon, who desires nothing but the health of his patient, does not hesitate to perform a painful operation. And because heresy is mischievous to souls charity pays it no compliments. If some safeguards are required with perfect righteousness of indignation —

1. Rid the mind of personal resentment.

2. Be sure that it is vital error, and do not confound it with your view of it.

(Dean Goulburn.)

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KJV: Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.

WEB: "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do.