The Death of Good Men: Martyrdom, Assassination, and the Witness of Stephen

Lies cannot bear the truth; Darkness cannot bear the light.

Our country is hurting right now. Many people are shocked and saddened after the recent killing, the targeted killing, of the well-known public leader, Charlie Kirk. It was not random. It was not a tragic accident. Someone decided that because of what this man believed, and because of the stand he took, he no longer deserved to live.

That reality leaves us shaken. We wonder: How can someone’s opinion or belief be so threatening that they must be silenced forever? And yet, if we look at history, we see this pattern again and again. It is not new. What is it about spoken/lived truth that drives men to destroy the speaker? This idea and experience stretches back to Cain and Abel, and they press upon us most vividly in the New Testament account of Stephen—the first Christian martyr.

Martyrdom or Assassination?

When we speak of targeted killings, two words often come to mind: martyrdom and assassination. Sometimes a third word, execution, enters in. The words, martyrdom and assassination can overlap, but they are not identical.

• Martyrdom is the faithful witness of a believer who dies because of loyalty to God and His truth. The word comes from the Greek martys, meaning “witness.” Stephen is one of the clearest biblical examples: he was stoned because his Spirit-filled preaching confronted hardened hearts (Acts 7:54–60). His death was not random. It was the cost of standing for Christ.

• Assassination, by contrast, usually refers to a deliberate plot to eliminate a public figure for political or ideological gain. It is more covert, strategic, and aimed at silencing influence.

Not every biblical death falls neatly into either category. John the Baptist, for instance, was executed by Herod (Matthew 14:1–12; Mark 6:14–29). But this was less about silencing a movement and more about personal vengeance. John had rebuked Herod for his unlawful marriage, and Herodias held a bitter grudge. Through manipulation at a banquet, she pressured Herod into giving the order for John’s beheading. That makes John’s death a political execution fueled by personal hatred, not quite an assassination in the modern sense, though still unjust.

The lesson is that while our terms may vary, the heart behind all these acts is the same: evil men cannot endure the light of truth. As Jesus said, “Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved” (John 3:20). Whether called martyrdom, assassination, or execution, the intent is always to silence truth. But history proves—and the Bible confirms—that the truth of God cannot be killed. Even when TRUTH (Jesus) was killed, it/HE rose again the third day!

So the question stands: when a righteous man is slain, is it assassination, execution, or martyrdom—or some hybrid of the three? I suppose it depends upon the perspective of the observer. The Bible shows us that, however the world may label it, God defines true martyrdom in terms of witness. Men may see a political act, but heaven sees a testimony sealed in blood.

It is here, then, that Stephen’s story becomes our guide. His death in Acts 7 was no random act of violence. It was the result of his Spirit-filled witness, his confrontation of sin, and the unyielding rage of men who refused the truth. In the pangs of his death, God birthed gospel advance, scattering the church, softening Saul, and sealing a pattern for all generations: the murder of the righteous is never the end of the story.

The Death of Stephen: Why Kill?

Stephen’s death, recorded in Acts 7, stands as the first Christian martyrdom. The Sanhedrin could not withstand his Spirit-filled wisdom (Acts 6:10). Instead of yielding to truth, they stirred up false witnesses (Acts 6:11–14), accusing him of blasphemy. His sermon before the council (Acts 7) cut to the heart, exposing their stubborn resistance to God’s Spirit (Acts 7:51). Instead of repenting, as the crowd had at Pentecost (Acts 2:37), they “were cut to the heart, and they gnashed on him with their teeth” (Acts 7:54). Their fury overflowed into violence because evil cannot stand the exposure of truth.

Why Kill Instead of Refute?

Darkness cannot argue with light—it can only try to extinguish it. Jesus said, “Men loved darkness rather than light, because their deeds were evil” (John 3:19). This explains why Stephen’s opponents did not simply refute him but rushed to silence him. The rage of the Sanhedrin mirrors Cain, who slew Abel because “his own works were evil, and his brother’s righteous” (1 John 3:12). Murder of truth-bearers is the ultimate proof of evil: when words cannot be disproven, the speaker must be destroyed.

The Mind of a Persecutor

What drives someone to kill a messenger of God? In Stephen’s case, the leaders were motivated by fear of losing power and position (Acts 6:13–14). The conscience seared by sin views truth as torment rather than healing. Sometimes martyrdom arises not from rational decision but from mob frenzy: “They cried out with a loud voice, and stopped their ears, and ran upon him with one accord” (Acts 7:57). When truth cornered them, rage overcame reason.

The Results of Stephen’s Death

Stephen’s martyrdom was not the end of the story—it was a beginning. Acts 8:1 records that persecution scattered the church, and “they that were scattered abroad went every where preaching the word” (Acts 8:4). Saul, who consented to his death (Acts 7:58; Acts 22:20), later became the apostle Paul, carrying the gospel to the nations. The tragedy became a seed that bore fruit far beyond Jerusalem. Tertullian later wrote, “The blood of the martyrs is the seed of the church”—a truth already visible in Acts.

Was Jesus Assassinated?

In one sense, Jesus’ death was the ultimate unjust execution. The chief priests plotted to kill Him out of envy (Mark 15:10) and fear of losing power (John 11:48). Rome crucified Him to maintain political order. Yet beyond political categories, His death was foreordained by God (Acts 2:23). More than an assassination, it was the Lamb slain for the sins of the world. Still, Jesus warned: “If they have persecuted me, they will also persecute you” (John 15:20). His death sets the pattern—those who follow the Light will be hated by the darkness.

Biblical Examples of Targeted Killings - The Death of Good Men

Figure	Scripture Reference	Type of Death	Figure	Scripture Reference	Type of Death	Accusation / Reaction	Underlying Reason	God’s Commendation	Accusation / Reaction	Underlying Reason
Abel	Genesis 4:8; 1 John 3:12	Murder (personal)	Abel	Genesis 4:8; 1 John 3:12	Murder (personal)	Cain rose up and slew Abel	Hatred of Abel’s righteousness; rejection of God’s favor	“He obtained witness that he was righteous” (Hebrews 11:4).	Cain rose up and slew Abel	Hatred of Abel’s righteousness; rejection of God’s favor
The Prophets	Nehemiah 9:26; Matthew 23:37	Martyrdom	The Prophets	Nehemiah 9:26; Matthew 23:37	Martyrdom	“They slew thy prophets…O Jerusalem, thou that killest the prophets”	Hatred of correction and exposure of sin	“Of whom the world was not worthy” (Hebrews 11:38).	“They slew thy prophets…O Jerusalem, thou that killest the prophets”	Hatred of correction and exposure of sin
John the Baptist	Matthew 14:1–12; Mark 6:14–29	Political Execution (personal grudge)	John the Baptist	Matthew 14:1–12; Mark 6:14–29	Political Execution (personal grudge)	Ordered beheaded by Herod at Herodias’ demand	Vengeance for condemning unlawful marriage	Jesus said: “Among them that are born of women there hath not risen a greater” (Matthew 11:11).	Ordered beheaded by Herod at Herodias’ demand	Vengeance for condemning unlawful marriage
Jesus Christ	John 19:15; Luke 23:21	Execution (political/religious)	Jesus Christ	John 19:15; Luke 23:21	Execution (political, religious)	“Away with him, away with him, crucify him.”	Rejection of His identity as Messiah; conviction of sin	“Wherefore God also hath highly exalted him” (Philippians 2:9).	“Away with him, away with him, crucify him.”	Rejection of His identity as Messiah; conviction of sin
Stephen	Acts 7:57–58	Martyrdom	Stephen	Acts 7:57–58	Martyrdom	They stopped their ears, ran upon him, and stoned him	Anger at his Spirit-filled testimony exposing guilt	“I see the heavens opened, and the Son of man standing on the right hand of God” (Acts 7:56).	They stopped their ears, ran upon him, and stoned him	Anger at his Spirit-filled testimony exposing guilt
Paul	Acts 22:22	Attempted Martyrdom, Assassination	Paul	Acts 22:22	Attempted Martyrdom, Assassination, eventual political, religious execution.	“Away with such a fellow from the earth: for it is not fit that he should live.”	Rage at the inclusion of Gentiles in God’s plan	“Henceforth there is laid up for me a crown of righteousness” (2 Timothy 4:8).	“Away with such a fellow from the earth: for it is not fit that he should live.”	Rage at the inclusion of Gentiles in God’s plan
Early Christians	Acts 12:1–3; Acts 14:19	Martyrdom	Early Christians	Acts 12:1–3; Acts 14:19	Martyrdom	Herod killed James; mobs stoned Paul	Political gain, mob violence, hatred of the gospel’s advance	“They departed…rejoicing that they were counted worthy to suffer shame for his name” (Acts 5:41).	Herod killed James; mobs stoned Paul	Political gain, mob violence, hatred of the gospel’s advance

This list shows a pattern in the death of good men: righteous men were killed when their message confronted sin or threatened power.

Should We Protect Ourselves? Wisdom, Not a Martyr Complex

The Bible gives a balanced perspective on self-preservation. On the one hand, Christ calls us to lay down our lives for His sake if necessary (Matt. 16:25). To follow Him is to embrace the possibility of persecution and even death. On the other hand, Scripture shows examples of God’s people taking wise precautions to extend their ministry. Paul escaped from Damascus by being lowered in a basket through the city wall to avoid an ambush (Acts 9:23–25). Jesus Himself, before His appointed hour, “walked no more openly among the Jews” but withdrew into a quiet region (John 11:54). As Proverbs reminds us, “A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished” (Prov. 22:3). Prudence and courage are not mutually exclusive: protecting life and avoiding unnecessary danger is not cowardice, but often obedience.

A vivid example of this balance comes from Jesus Himself in Nazareth. After declaring that He was the fulfillment of Isaiah’s prophecy, the crowd was enraged and sought to kill Him immediately. Yet Luke records that “he passing through the midst of them went his way” (Luke 4:30). This was not fear—it was wisdom. His mission was not yet complete, and He would not embrace premature martyrdom.

In the same way, William Tyndale, the English Bible translator, lived for years in hiding, always cautious, always moving, in order to finish his translation work. Both Jesus and Tyndale remind us that avoiding danger is not a denial of faith but often an extension of it.

Yet wisdom also includes avoiding what some might call a martyr complex, of which there are variations. I knew someone like this. It seemed that he had some odd fascination with martyrdom. He is in prison today for crimes which I will not disclose. A classic martyr complex is when zeal or bravado leads someone to court danger unnecessarily, mistaking recklessness for faithfulness. Scripture never commands us to seek death; it calls us to be faithful unto it if God ordains that path (Rev. 2:10). To deliberately provoke hostility, ignore obvious risks, or treat preservation as a lack of faith is not biblical courage—it is presumption. Paul, for instance, did not run headlong into every threat. He avoided danger when necessary so that he could continue preaching, teaching, and shepherding the church (Acts 20:22–24).

The goal, then, is not merely to survive, nor to seek suffering, but to steward life for Christ wisely. Strong, truthful voices are needed for the long haul. The early church hid and protected some leaders during persecution, yet still spread the gospel boldly. A faithful witness is most valuable when it endures, not when it is cut short by naïveté. As Jesus instructed: “Be ye therefore wise as serpents, and harmless as doves” (Matt. 10:16). Courage and prudence, when united, allow God’s servants to remain effective, influential, and safe until He calls them home.

But it must also be said: even the wisest and most prudent servant of Christ is not exempt from God’s sovereign timing. Stephen did not die because he lacked caution, but because his appointed hour had come. His bold witness before the Sanhedrin (Acts 7) was Spirit-driven, not reckless bravado, and his death became the spark that spread the gospel beyond Jerusalem (Acts 8:1–4). Proverbs 22:3 reminds us to avoid unnecessary danger; Stephen reminds us that sometimes God calls His servants to embrace unavoidable danger. Both truths stand together.

How the Church Responded to Stephen’s Death

The immediate aftermath of Stephen’s death was devastating. Scripture tells us that “devout men carried Stephen to his burial, and made great lamentation over him” (Acts 8:2). The grief was real, public, and profound. The church did not deny its sorrow or minimize the weight of his loss. At the same time, persecution intensified. “As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison” (Acts 8:3). Fear spread, families were scattered, and the early believers were forced to adjust to a new reality of danger.

But their response was not despair or silence. Instead, “they that were scattered abroad went everywhere preaching the word” (Acts 8:4). The very attempt to snuff out their witness became the means by which it multiplied. Here again, we see the tension between wisdom and sovereignty. The believers were wise to scatter and flee, yet God sovereignly used their flight to advance His mission. Prudence did not hinder the gospel; God’s providence worked through it.

God’s Purpose in Tragedy

From a human perspective, Stephen’s death seemed senseless. Why remove such a gifted and Spirit-filled preacher so soon after Pentecost? Yet from God’s perspective, Stephen’s martyrdom was both a seed and a spark. It was a seed that planted conviction in the heart of Saul, who never forgot watching Stephen die with Christlike forgiveness (Acts 7:58–60). And it was a spark that ignited the spread of the gospel beyond Jerusalem into Judea, Samaria, and eventually the Gentile world (Acts 8:1; 11:19–21).

This pattern is woven throughout Scripture: what man means for evil, God bends toward good (Gen. 50:20; Rom. 8:28). The cross itself is the ultimate example. From one angle, Jesus was the victim of a political execution, rejected by men and condemned unjustly. Yet from the divine angle, He was “delivered by the determinate counsel and foreknowledge of God” (Acts 2:23). Sovereignty does not cancel human evil, and wisdom does not prevent suffering, but God’s purposes overrule all.

Living in Light of Martyrdom

So how do we live in the shadow of such sobering realities? First, we live wisely. We heed Proverbs 22:3, exercising prudence, not presumption. We guard against a martyr complex that confuses recklessness with faithfulness. We protect one another when danger looms, so that gospel voices endure as long as possible.

But second, we live surrendered. Wisdom cannot guarantee safety, and prudence does not override God’s appointed hour. When tragedy comes, we cling to the truth that no faithful witness dies in vain. As Jesus said, “If they have persecuted me, they will also persecute you” (John 15:20). And as Stephen’s death proved, sometimes the blood of the martyrs becomes the seed of the church.

Thus, we end with both sobriety and hope. Sobriety, because the hatred of the world is real, and following Christ carries a cost. Hope, because God’s sovereignty turns even the darkest losses into the brightest victories. Our call is not to seek death, nor to fear it, but to walk wisely, live courageously, and rest in the hands of the One who numbers our days. Whether through our living witness or our dying testimony, Christ will be glorified.

Our times are in His hand, and whether by life or by death, the gospel will not be silenced.