2 Chronicles 31
Reading Companion:
31 – Chapter 31 documents the good giving the people were involved in again. This was necessary to keep right worship operating. Hezekiah doesn’t want what just happened to be a momentary or one time thing. So he sets the example of giving personally (verse 3) and everyone followed his lead (verses 5-7). Verses 16’s “three” probably should be “thirty” (see 1 Chron 23:3).
Bible Ref:
31:2–21 Apart from 31:20, 21 (cf. 2 Kin. 18:5–7), this material is not in Kings. The author of Chronicles writes in a time when temple worship was being reestablished, and the provisions of Hezekiah would have been of obvious relevance for that task.
Revelation 17
Reading Companion:
17 – The key identification here is the harlot (verse 1). Many see her as Rome, but Rome was not guilty of spiritual harlotry, as Israel was accused of by the O.T. prophets (Jeremiah 3:1ff; Hosea 2). Further, the beast is Rome. The Empire carried the harlot, the city of Jerusalem (and the Jews) by allowing them special privileges and prerogatives no one else in the Empire enjoyed. Verse 10 helps us date the book. The first six emperors were Julius, Augustus, Tiberius, Caligula, Claudius and then the sixth “which now is” would be Nero. Vespasian would be next, and his son Titus would be the eighth, hence being “of him” (verse 11). The ten kings of verse 12 are the puppet kings or subservient kings who served Rome. Jerusalem did sit upon many people (verse 2), as Jews came from all over the world to worship there. Further, tithes from the Jews made her enormously wealthy city. This harlot or “great city” (verse 18) is positively identified in 11:8 as Jerusalem. She did rule, in a sense, by her authority over Jews scattered throughout the Empire.
Bible Ref:
Chapter Commentary:
At this point in Revelation, the bowl judgments have been described, and all that remains of the tribulation is the second coming of Christ. Before this is explained, John is shown a vision which symbolizes two additional judgments which are spread out over the tribulation. Chapter 17 focuses on the ruin of “religious Babylon,” an ungodly spiritual system which is at first supported, then ruined by the efforts of the beast. Chapter 18 will describe the fall of Babylon in a political or economic sense.
This chapter begins with one of the angels who poured out a judgment bowl calling John to see a “great prostitute.” This figure is another of the commonly-known symbols of Revelation, often referred to as the “Whore of Babylon.” What follows is a vision—specifically meant to be symbolic, and not literal (Revelation 17:1–2).
John’s vision takes him to a wilderness, where he sees the image of a woman sitting on a strange beast. The beast and the woman are described in careful terms, to be explained later by the angel who brought John. In Scripture, sexual immorality is often used as a parallel for idolatry. Both are gratifying and temporary, but result in shame and ruin. This immoral woman is richly clothed, symbolizing her support and adoration by the world. She is also said to be “drunk with the blood” of believers. Wine and blood are often interchanged in biblical imagery—this woman is responsible for untold bloodshed among Christians. As explained later, this woman seems to represent an ungodly religious view, either something new or a corruption of the truth, which spreads worldwide at the time of the tribulation. This striking image causes John to respond in shock and amazement (Revelation 17:3–6).
In response to John’s awe, the angel promises to explain the meaning of these visions. The beast is described using a peculiar phrasing, suggesting that it used to exist, does not now exist, but will exist in the future. Its heads are explained as both a series of mountains and as a group of kings. Many interpreters believe this is an additional reference to the Revived Roman Empire: a government once powerful, then extinct, and finally restored in the end times. The leaders described in this passage will make war on God, and experience sound defeat (Revelation 17:7–14).
The prostitute John saw is prophesied to be destroyed by the beast and the ten leaders. The woman symbolizes some form of apostate religion, and the beast and kings some form of government. This leads to the likelihood that this blended or ecumenical or universal world religion will rapidly go from beloved to reviled by the world, and be destroyed as a result. In the end times, Satan will not be content with any vestiges of religion other than that which worships him (Revelation 13:11–12). The religious symbol of Babylon will lose her wealth and status and be torn apart by those who once supported her (Revelation 17:15–18).
Verse Context:
Revelation 17:1–7 depicts a system of corrupt religion from which God calls upon His people to withdraw (Revelation 18:4; 2 Corinthians 6:14–18). This religious system is referred to using the name Babylon; the following chapter will use similar names and symbols to describe a ”political Babylon.” This religion is state-sponsored, like the Baal worship imported from Phoenicia by Jezebel, King Ahab’s wife (1 Kings 16:29–33). Just as Jezebel killed the prophets of the Lord (1 Kings 18:4), so religious Babylon will murder many tribulation believers. In a literal sense, this suggests the one-world religion of the Antichrist and the False Prophet, but it also has implications for worldly and false religious teachings of our present time.
Revelation 17:7–14 explains the meaning of the visions John saw in the prior verses. The angel speaking with John explains the symbols of the beast, seven mountains, and ten horns. In the passage to follow, the angel will explain the downfall of the ”great prostitute,” who symbolizes an ungodly religion. Other passages in the Bible speak to this vision in Revelation 17. e For example, Daniel 7 prophesies a ”fourth empire” to produce ten kings and another king. The final king will speak blasphemous words against God and will wear out God’s saints for three and a half years. However, the Most High will destroy him and establish God’s everlasting kingdom. Daniel 9:24–27 and Revelation 13 also describe this defiant, powerful king. Revelation 19:11–21 reveals his end.
Revelation 17:15–18 continues the angel’s explanation of John’s symbolic vision, seen in verses 1 through 6. This section focuses on religious Babylon—pictured as a sexually immoral woman—and her judgment. Other Scriptures proclaim the judgment that God eventually brings on apostate religion. A few are Psalm 9:17; 73:27; Isaiah 1:25; 3:11; 34:1–10; Jeremiah 23:9–40; Zechariah 11:17; Luke 12:1–5 Jude; and Revelation 18:1–8.
Chapter Summary:
Revelation 17 zeroes in on God’s judgment of Babylon as the center of religious corruption in the tribulation. The target of this wrath seems to be an eclectic form of all apostate religions. This might be a concrete, single religion. Or, it might be a near-religious blending or equalizing of all spiritual beliefs. God views religious Babylon as ”the great prostitute” that has support from heads of state. This system is both extremely rich and murderous, guilty of martyring saints. It has a past and a renewed existence as a religious-political system. Together, the political heads of state and religious Babylon battle Jesus, the Lamb, but He defeats them. The end of religious Babylon comes when the ten kings turn against her and ruin her. They destroy religious Babylon because God puts it in the hearts to do so.
Chapter Context:
Chapter 16 resumed explaining God’s pattern of end times wrath, this time describing the seven bowl judgments. As the last bowl is poured out, John is called to see a vision, which seems to incorporate events occurring throughout the tribulation. This chapter focuses on the fall of religious Babylon. Revelation 14:8 and 16:19 mention Babylon’s collapse under the wrath of God in the tribulation. Babylon’s ultimate fall may actually occur before the bowl judgments, anytime during the second half of the tribulation. Isaiah 13 and Jeremiah 50 and 51 predict the fall of Babylon. Revelation 18 also speaks of the ruin of Babylon, but from a political and economic perspective.
Zechariah 13
Reading Companion:
13 – Chapter 13 continues from chapter 12 by using new covenant language (see Jer 31:31-33) to speak of forgiven sin. Idolatry will be cut off from this new repentant people the Messiah rules (verses 2-3) and there will be no more false prophecy (verses 4-6). There is a sharp turn in verses 7-9 as the Shepherd is smitten at God’s command. Jesus applies this to Himself in Matt 26:31-32, fixing the interpretation. When the Shepherd is struck His people are scattered and refined down to a small remnant (verses 8-9).
Grace and Truth:
13:1–6 A fountain indicates an abundant and constant supply of water to cleanse from sin and impurity. This fountain flows because of the Messiah’s death and the outpouring of the Spirit in Zechariah 12:10–14 (cf. Titus 3:4–7). Idolatry and false prophecy (chief sins that led to the exile) will be purged from the land. The danger of false prophecy is underlined by the penalty: even parents of false prophets will kill them (Zec 13:3; cf. Dt 13:6–11). False prophets will be ashamed and deny ever having been such, pretending to be farmers instead. They will explain the wounds they have received from their false prophetic activity (cf. 1Ki 18:28) another way. Idolatry, false prophecy, and impurity have no place among God’s people (cf. Eph 5:5–6).
13:7–9 God charges a sword to strike his shepherd, who is close to him. This shepherd is probably the future Davidic king, the Christ (cf. 3:8; 6:12; 9:9; 12:10). This passage indicates that his death in the battle against Jerusalem is the Lord’s design (like the death of Isaiah’s suffering servant; cf. Isa 53:6,10). With the death of the shepherd, God’s people are refined by his judgment, with two-thirds perishing and a final third being refined by fire. They will enter into a new covenant relationship with God (Zec 13:9; cf. Jer 31:33). Jesus quotes Zechariah 13:7 with reference to his impending death (Mt 26:31; Mk 14:27).
John 16
Reading Companion:
16 – Verse 4 reinforces the book’s purpose to create faith. Verse 5 does not contradict 13:36 and 14:5 because the emphasis here is on the present. Jesus says “You are not asking now.” Verses 9-11 reveal much of the Spirit’s work. He “convicts” people of sin, of righteousness (the right way to live), and of judgment to come. This work is done, of course, through the Word the Spirit reveals. Is there any other way a person can learn what is wrong, what is right, or what the standard of judgment will be? Verses 16-22 reveal the confusion and uncertainty still in the disciples’ minds. Verse 24 shows how we can pray in Christ’s name, i.e. by His authority and based on what He has accomplished for us. Remember, verses appearing to give “carte blanche” to ask for anything in prayer must be understood in concert with other verses like John 15:7.
Bible Ref:
Chapter Commentary:
At the end of chapter 15, Jesus was predicting both persecution (John 15:18–21) and the coming of the Holy Spirit (John 15:26–27). As He closes out His final teaching of the Last Supper (John 13:15), Christ both begins and ends with a call to endure hardships, knowing that in Him we are ultimately victorious.
Several times in this discourse, Jesus has pointed out that He’s predicting hard times on purpose (John 13:19; 14:25). He intends to remind His followers that difficult times are no surprise—least of all to God. Knowing that a hardship was expected, and planned for, greatly lessens the fear we feel when the moment arrives. In the case of persecution against Christians, this can be severe. Jesus indicates that those who follow Him shouldn’t be surprised if nonbelievers want to excommunicate them, or even execute them. In those moments, believers can take comfort in knowing Jesus is in control (John 16:1–4).
Christ then returns to the coming of the Holy Spirit. The idea that Jesus is leaving, naturally makes His followers sad and fearful. However, that selfishness is the focus of their reaction. They aren’t considering Jesus’ experience, or what it might mean; they’re only worried about being left alone. Still, Jesus claims there is an advantage to Him leaving. So long as Christ is physically present, His followers will be tempted to see their faith as something external, or even political. The work of the Holy Spirit, however, will not only guide believers towards truth, it will establish a personal faith “within” all who have faith in Christ (John 16:5–15).
Modern believers have the benefit of hindsight. We read the description of Jesus’ arrest (John 18:1–3) and crucifixion (John 19:18) knowing He will be resurrected (John 20:19). The disciples originally listening to Jesus didn’t have that perspective. That three-day period (John 2:19) will fill them with unimaginable sorrow, fear, and doubt. Jesus compares this to the experience of a woman in childbirth. During labor, pain is almost the only thing a woman can process. However, once the baby is born, agony is no longer the center of her attention. She doesn’t literally lose all memory of the pain, but the joy of a newborn vastly outweighs memories of labor. The same will be true for Jesus’ followers: they will quickly move through extreme pain and into tremendous joy (John 16:16–24).
Parables are a useful teaching tool, since they summarize complex subjects in short, easily remembered blocks. This is the same reason teachers use songs and poems to instruct young children. Jesus has used parables to establish many of His teachings, but that leaves some understanding yet to be realized. It also makes it more clear which people are not interested in truth, at all (Matthew 13:13). Jesus has been speaking more plainly in this discourse, so the disciples seem to think that this is the moment of clarity Jesus has predicted (John 16:25–30).
Christ responds to that overconfidence much the same way He did when Peter declared his loyalty (John 13:36–38). The hard times to come will cause every one of these men to scatter and abandon Jesus (Matthew 26:31; Mark 14:27). All the same, Jesus has confidence in His mission. He ends this long record of instruction with a powerful encouragement: that the world will bring suffering, but for those who believe in Christ (John 3:16–18; 14:6), He has already obtained ultimate victory (John 16:31–33).
This uplifting idea helps transition the gospel of John into a record of Jesus’ High Priestly Prayer, in chapter 17.
Verse Context:
John 16:1–4 completes a thought Jesus began at the end of chapter 15. He has been warning His disciples about the persecution they will face, due to their association with Him. His intention is not to frighten, but to reassure. The message seems dire: enemies will ostracize and even kill followers of Christ. However, knowing this was something God anticipated should give believers confidence that everything is under His control.
John 16:5–15 resumes an explanation of the work of the Holy Spirit. Jesus began to discuss this topic in John 15:26–27, before returning to the subject of persecution (John 16:1–4). Christ must leave the world, so His followers will learn to depend on the influence of the Holy Spirit. That Spirit will guide, judge, and speak in order to bring glory to God.
John 16:16–24 once again reminds the disciples that Christ must suffer and die for the sins of the world (Mark 8:31). The days ahead will be especially dark and frightening for those who so closely followed Jesus. Yet the outcome will be powerful and world changing. Jesus explains this using the analogy of childbirth. The process of giving birth is painful—but the reward is immeasurably valuable. Afterwards, joy over the new birth far outweighs memories of the painful birth process.
John 16:25–33 completes Christ’s combination of encouragement and warning as He prepares the disciples for His impending arrest (John 18:1–3). This passage summarizes the general message of that discourse: that hardship and persecution will come, but believers should remain faithful, knowing this is all part of God’s knowledge and His will. Rather than reacting in panic or doubt, followers of Christ should feel a sense of peace. This confidence is inspired by knowledge that nothing they experience catches God by surprise. The expression “take heart” implies courage: knowing Christ’s victory overshadows all those troubles.
Chapter Summary:
Throughout His teaching in the Last Supper (John 13:1–5), Jesus has often brought up the fact that He’s giving His followers advance warnings (John 13:19; 14:25). His intent is to provide encouragement—persecution as a result of their faith is inevitable. In keeping with that reassurance, Jesus again promises the coming of the Holy Spirit. He explains that after a time of deep sorrow, His followers will experience great joy and clarity. This concludes with a beloved promise that Christ has “overcome the world.”
Chapter Context:
This completes the teaching portion of Jesus’ words during the Last Supper, begun in chapter 13. Christ echoes many of the themes of His earthly ministry. His focus is especially on encouragement: reminding the disciples that the hard times they will experience will end in victory. While they don’t clearly understand, the Holy Spirit will lead them in the right direction. This ends with Christ’s beloved declaration that He has “overcome the world.” That introduces the record of Jesus’ High Priestly Prayer in chapter 17, immediately before His arrest early in chapter 18.
Day 360 of M’Cheyne Reading Plan
With family
2 Chronicles 31 (Listen)
Hezekiah Organizes the Priests
31 Now when all this was finished, all Israel who were present went out to the cities of Judah and broke in pieces the pillars and cut down the Asherim and broke down the high places and the altars throughout all Judah and Benjamin, and in Ephraim and Manasseh, until they had destroyed them all. Then all the people of Israel returned to their cities, every man to his possession.
2 And Hezekiah appointed the divisions of the priests and of the Levites, division by division, each according to his service, the priests and the Levites, for burnt offerings and peace offerings, to minister in the gates of the camp of the LORD and to give thanks and praise. 3 The contribution of the king from his own possessions was for the burnt offerings: the burnt offerings of morning and evening, and the burnt offerings for the Sabbaths, the new moons, and the appointed feasts, as it is written in the Law of the LORD. 4 And he commanded the people who lived in Jerusalem to give the portion due to the priests and the Levites, that they might give themselves to the Law of the LORD. 5 As soon as the command was spread abroad, the people of Israel gave in abundance the firstfruits of grain, wine, oil, honey, and of all the produce of the field. And they brought in abundantly the tithe of everything. 6 And the people of Israel and Judah who lived in the cities of Judah also brought in the tithe of cattle and sheep, and the tithe of the dedicated things that had been dedicated to the LORD their God, and laid them in heaps. 7 In the third month they began to pile up the heaps, and finished them in the seventh month. 8 When Hezekiah and the princes came and saw the heaps, they blessed the LORD and his people Israel. 9 And Hezekiah questioned the priests and the Levites about the heaps. 10 Azariah the chief priest, who was of the house of Zadok, answered him, “Since they began to bring the contributions into the house of the LORD, we have eaten and had enough and have plenty left, for the LORD has blessed his people, so that we have this large amount left.”
11 Then Hezekiah commanded them to prepare chambers in the house of the LORD, and they prepared them. 12 And they faithfully brought in the contributions, the tithes, and the dedicated things. The chief officer in charge of them was Conaniah the Levite, with Shimei his brother as second, 13 while Jehiel, Azaziah, Nahath, Asahel, Jerimoth, Jozabad, Eliel, Ismachiah, Mahath, and Benaiah were overseers assisting Conaniah and Shimei his brother, by the appointment of Hezekiah the king and Azariah the chief officer of the house of God. 14 And Kore the son of Imnah the Levite, keeper of the east gate, was over the freewill offerings to God, to apportion the contribution reserved for the LORD and the most holy offerings. 15 Eden, Miniamin, Jeshua, Shemaiah, Amariah, and Shecaniah were faithfully assisting him in the cities of the priests, to distribute the portions to their brothers, old and young alike, by divisions, 16 except those enrolled by genealogy, males from three years old and upward—all who entered the house of the LORD as the duty of each day required—for their service according to their offices, by their divisions. 17 The enrollment of the priests was according to their fathers’ houses; that of the Levites from twenty years old and upward was according to their offices, by their divisions. 18 They were enrolled with all their little children, their wives, their sons, and their daughters, the whole assembly, for they were faithful in keeping themselves holy. 19 And for the sons of Aaron, the priests, who were in the fields of common land belonging to their cities, there were men in the several cities who were designated by name to distribute portions to every male among the priests and to everyone among the Levites who was enrolled.
20 Thus Hezekiah did throughout all Judah, and he did what was good and right and faithful before the LORD his God. 21 And every work that he undertook in the service of the house of God and in accordance with the law and the commandments, seeking his God, he did with all his heart, and prospered.
Revelation 17 (Listen)
The Great Prostitute and the Beast
17 Then one of the seven angels who had the seven bowls came and said to me, “Come, I will show you the judgment of the great prostitute who is seated on many waters, 2 with whom the kings of the earth have committed sexual immorality, and with the wine of whose sexual immorality the dwellers on earth have become drunk.” 3 And he carried me away in the Spirit into a wilderness, and I saw a woman sitting on a scarlet beast that was full of blasphemous names, and it had seven heads and ten horns. 4 The woman was arrayed in purple and scarlet, and adorned with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her sexual immorality. 5 And on her forehead was written a name of mystery: “Babylon the great, mother of prostitutes and of earth’s abominations.” 6 And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus.1
When I saw her, I marveled greatly. 7 But the angel said to me, “Why do you marvel? I will tell you the mystery of the woman, and of the beast with seven heads and ten horns that carries her. 8 The beast that you saw was, and is not, and is about to rise from the bottomless pit2 and go to destruction. And the dwellers on earth whose names have not been written in the book of life from the foundation of the world will marvel to see the beast, because it was and is not and is to come. 9 This calls for a mind with wisdom: the seven heads are seven mountains on which the woman is seated; 10 they are also seven kings, five of whom have fallen, one is, the other has not yet come, and when he does come he must remain only a little while. 11 As for the beast that was and is not, it is an eighth but it belongs to the seven, and it goes to destruction. 12 And the ten horns that you saw are ten kings who have not yet received royal power, but they are to receive authority as kings for one hour, together with the beast. 13 These are of one mind, and they hand over their power and authority to the beast. 14 They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful.”
15 And the angel3 said to me, “The waters that you saw, where the prostitute is seated, are peoples and multitudes and nations and languages. 16 And the ten horns that you saw, they and the beast will hate the prostitute. They will make her desolate and naked, and devour her flesh and burn her up with fire, 17 for God has put it into their hearts to carry out his purpose by being of one mind and handing over their royal power to the beast, until the words of God are fulfilled. 18 And the woman that you saw is the great city that has dominion over the kings of the earth.”
Footnotes
[1] 17:6 Greek the witnesses to Jesus
[2] 17:8 Greek the abyss
[3] 17:15 Greek he
In private
Zechariah 13:2–9 (Listen)
Idolatry Cut Off
2 “And on that day, declares the LORD of hosts, I will cut off the names of the idols from the land, so that they shall be remembered no more. And also I will remove from the land the prophets and the spirit of uncleanness. 3 And if anyone again prophesies, his father and mother who bore him will say to him, ‘You shall not live, for you speak lies in the name of the LORD.’ And his father and mother who bore him shall pierce him through when he prophesies.
4 “On that day every prophet will be ashamed of his vision when he prophesies. He will not put on a hairy cloak in order to deceive, 5 but he will say, ‘I am no prophet, I am a worker of the soil, for a man sold me in my youth.’1 6 And if one asks him, ‘What are these wounds on your back?’2 he will say, ‘The wounds I received in the house of my friends.’
The Shepherd Struck
7 “Awake, O sword, against my shepherd,
against the man who stands next to me,”
declares the LORD of hosts.
“Strike the shepherd, and the sheep will be scattered;
I will turn my hand against the little ones.
8 In the whole land, declares the LORD,
two thirds shall be cut off and perish,
and one third shall be left alive.
9 And I will put this third into the fire,
and refine them as one refines silver,
and test them as gold is tested.
They will call upon my name,
and I will answer them.
I will say, ‘They are my people’;
and they will say, ‘The LORD is my God.’”
Footnotes
[1] 13:5 Or for the land has been my possession since my youth
[2] 13:6 Or on your chest; Hebrew wounds between your hands
John 16 (Listen)
16 “I have said all these things to you to keep you from falling away. 2 They will put you out of the synagogues. Indeed, the hour is coming when whoever kills you will think he is offering service to God. 3 And they will do these things because they have not known the Father, nor me. 4 But I have said these things to you, that when their hour comes you may remember that I told them to you.
The Work of the Holy Spirit
“I did not say these things to you from the beginning, because I was with you. 5 But now I am going to him who sent me, and none of you asks me, ‘Where are you going?’ 6 But because I have said these things to you, sorrow has filled your heart. 7 Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. 8 And when he comes, he will convict the world concerning sin and righteousness and judgment: 9 concerning sin, because they do not believe in me; 10 concerning righteousness, because I go to the Father, and you will see me no longer; 11 concerning judgment, because the ruler of this world is judged.
12 “I still have many things to say to you, but you cannot bear them now. 13 When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. 14 He will glorify me, for he will take what is mine and declare it to you. 15 All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.
Your Sorrow Will Turn into Joy
16 “A little while, and you will see me no longer; and again a little while, and you will see me.” 17 So some of his disciples said to one another, “What is this that he says to us, ‘A little while, and you will not see me, and again a little while, and you will see me’; and, ‘because I am going to the Father’?” 18 So they were saying, “What does he mean by ‘a little while’? We do not know what he is talking about.” 19 Jesus knew that they wanted to ask him, so he said to them, “Is this what you are asking yourselves, what I meant by saying, ‘A little while and you will not see me, and again a little while and you will see me’? 20 Truly, truly, I say to you, you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will turn into joy. 21 When a woman is giving birth, she has sorrow because her hour has come, but when she has delivered the baby, she no longer remembers the anguish, for joy that a human being has been born into the world. 22 So also you have sorrow now, but I will see you again, and your hearts will rejoice, and no one will take your joy from you. 23 In that day you will ask nothing of me. Truly, truly, I say to you, whatever you ask of the Father in my name, he will give it to you. 24 Until now you have asked nothing in my name. Ask, and you will receive, that your joy may be full.
I Have Overcome the World
25 “I have said these things to you in figures of speech. The hour is coming when I will no longer speak to you in figures of speech but will tell you plainly about the Father. 26 In that day you will ask in my name, and I do not say to you that I will ask the Father on your behalf; 27 for the Father himself loves you, because you have loved me and have believed that I came from God.1 28 I came from the Father and have come into the world, and now I am leaving the world and going to the Father.”
29 His disciples said, “Ah, now you are speaking plainly and not using figurative speech! 30 Now we know that you know all things and do not need anyone to question you; this is why we believe that you came from God.” 31 Jesus answered them, “Do you now believe? 32 Behold, the hour is coming, indeed it has come, when you will be scattered, each to his own home, and will leave me alone. Yet I am not alone, for the Father is with me. 33 I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.”
Footnotes
[1] 16:27 Some manuscripts from the Father
| Office: | Google: |
Stephen, Deacon and Martyr – December 26
Saint Stephen was a deacon in the early Christian church who became the first Christian martyr, known for his powerful preaching, miraculous works, and unwavering faith in Christ even as he was stoned to death for his beliefs.
- Stephen was one of the first seven deacons appointed by the apostles in Jerusalem to serve the early Christian community, particularly in caring for widows and the poor .
- He was known for his strong faith, wisdom, and ability to perform miracles, which led him to preach and debate effectively about Jesus Christ .
- Stephen’s powerful testimony before the Sanhedrin, in which he recounted God’s dealings with Israel and accused the Jewish leaders of resisting the Holy Spirit, ultimately led to his martyrdom .
- As the first Christian martyr, Stephen’s death by stoning was witnessed by Saul (later Paul), and his final words echoed those of Jesus, asking God to forgive his killers .
- Stephen’s life and martyrdom exemplify the virtues of faith, courage, and forgiveness, serving as an enduring model for Christian witness and service .
Stephen, Deacon and Martyr
Saint Stephen, venerated as the first Christian martyr and one of the seven original deacons of the early Church, lived during the time of Christ and the apostles in Jerusalem. A Hellenistic Jew, Stephen was likely born in the late 1st century BC or early 1st century AD. His name, derived from the Greek “Stephanos,” means “crown,” foreshadowing his eventual martyrdom and heavenly reward .
As recounted in the Acts of the Apostles, Stephen was chosen along with six others to assist the apostles in the daily distribution of food and care for the widows in the growing Christian community in Jerusalem. This appointment came in response to complaints from Hellenistic Jewish converts that their widows were being overlooked in favor of the Hebrew widows. Stephen, described as “a man full of faith and of the Holy Spirit,” was selected for this role of service, which would later be recognized as the office of deacon .
Stephen’s ministry extended beyond his practical duties. He was known for performing great wonders and signs among the people, demonstrating the power of the Holy Spirit working through him. His wisdom and eloquence in speaking about Jesus as the promised Messiah drew many to the faith. However, his effectiveness also aroused opposition from some members of the local synagogues, particularly those of the Libertines, Cyrenians, and Alexandrians . This opposition culminated in Stephen being brought before the Sanhedrin on charges of blasphemy against Moses and God.
Standing before the council, Stephen delivered a powerful speech recounting God’s dealings with Israel throughout history, culminating in the coming of the “Righteous One,” Jesus Christ. He boldly accused his listeners of resisting the Holy Spirit and betraying and murdering the Messiah, just as their ancestors had persecuted the prophets . Enraged by Stephen’s words, the council members dragged him out of the city to stone him.
As he faced his executioners, Stephen experienced a divine vision, exclaiming, “Look, I see the heavens opened and the Son of Man standing at the right hand of God!” In his final moments, Stephen exemplified Christ-like love and forgiveness. He knelt and cried out with a loud voice, “Lord, do not hold this sin against them,” echoing Jesus’ words on the cross. After this prayer, he “fell asleep” in the Lord .
Stephen’s martyrdom had far-reaching consequences for the early Church. It marked the beginning of a great persecution against Christians in Jerusalem, leading to the scattering of believers throughout Judea and Samaria. This dispersion, while challenging, ultimately served to spread the Gospel beyond Jerusalem. Notably, among those who approved of Stephen’s execution was Saul of Tarsus, who would later become the Apostle Paul after his dramatic conversion.
Stephen’s witness and death likely played a role in Paul’s eventual transformation, demonstrating the profound impact of Stephen’s faithful martyrdom . Stephen’s feast day is celebrated on December 26 in Western Christianity and on December 27 in Eastern Christianity. He is revered as the patron saint of deacons, stonemasons, and those suffering from headaches. His life and death serve as a powerful example of faith, courage, and forgiveness for Christians throughout the ages, embodying the transformative power of the Gospel and the strength that comes from a life fully dedicated to Christ .
The Face of an Angel: A Story from the Life of Stephen
As Stephen stood before the Sanhedrin, falsely accused and facing certain death, a remarkable transformation came over him. The assembled crowd, seething with anger and grinding their teeth in rage, suddenly fell silent. For there, illuminated by an otherworldly light, Stephen’s countenance shone with a radiance that defied explanation. “Look!” someone whispered in awe.
“His face is like the face of an angel!” Indeed, Stephen’s visage glowed with a heavenly brilliance, reflecting the peace and joy that filled his heart even in this moment of grave danger. It was as if the veil between heaven and earth had been lifted, allowing a glimpse of divine glory to shine through this faithful servant.
Undaunted by the hostile assembly, Stephen began to speak. His words, infused with wisdom and the power of the Holy Spirit, rang out clear and true. He recounted God’s faithfulness throughout Israel’s history, building to a crescendo as he boldly proclaimed Jesus as the long-awaited Messiah.
Though his accusers’ fury grew with each passing moment, Stephen remained transfigured by that celestial light. His angelic countenance served as a powerful testimony to the truth he proclaimed – that in Christ, death held no sting and heavenly realms stood open to those who believed .
Traditions
- Here is a bulleted list of interesting traditions for the feast day of Stephen, Deacon and Martyr from around the world:
- Ireland: “Wren Day” parades with people dressed in costumes or straw suits, collecting money for charity
- Poland: Throwing rice, oats, or walnuts at each other to symbolize Stephen’s stoning
- Eastern Europe: Baking bread in the shape of horseshoes
- England: Eating “Bubble and Squeak” (roasted vegetable dish) and drinking mulled ale
- Norway: Young men in traditional costumes singing folk songs door-to-door
- Sweden: “Staffan Riders” parades through towns singing carols
- Hungary: Processions carrying St. Stephen’s relics through Budapest streets
- Finland: “Ride of St. Stephen’s Day” with sleigh rides through village streets
- Wales (historical): Beating female servants with holly branches
- Catalonia: Eating canelons (stuffed pasta) as a traditional meal
- Austria: Ceremonial horseback rides and blessing of horses
Foods
- Ireland: “St. Stephen’s Day Pie” – uses leftover meat, vegetables, and mashed potatoes from Christmas dinner
- Hungary: “Stephen’s Beigli” – bread roll with walnut or poppyseed filling
- Poland: Tradition of throwing oats at priests and walnuts at each other
- Italy: Repurposing Christmas leftovers into new dishes like lasagna or savory pies
- Italy: Panettone, pandoro, and struffoli as popular desserts
- Ireland: “Wren Day” tradition of parading a fake wren and singing for donations
- Catalonia (Spain): “Canelons” – pasta tubes stuffed with leftover meat from Christmas
- Finland: “Ride of Stephen’s Day” – traditional sleigh rides with horses
“But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God.”
— Acts 7:55
