Furthering the Good News

                                                          Sunday School Lesson
                                                              October 28, 2012

                                 

Lesson:  Acts 8:26-39;               
Golden Text:  “Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus” (Acts 8:35).


 INTRODUCTION. As we travel along many highways, at some point they often merge or come together.After a while they divide again and go different ways.Our human experiences are like that as well.When our lives temporarily merge with the lives of others, we shouldn’t see these as mere chance encounters because God can use them to change lives and glorify Himself.The meeting in this week’s lesson was also providential.God prepared both Philip and the Ethiopian eunuch to meet briefly along a desert a road.  In this week’s lesson we will see how this meeting led to one man receiving the good news of Jesus Christ, the gospel, and then taking it back home with him to Africa.

II. DIVINE GUIDANCE PROVIDED (Acts 8:26-29)  

A.Directions given to Philip (Acts 8:26).  Our lesson begins with “And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.”  Philip (not the apostle) was one of the seven men chosen in the early church to help resolve the issue between the Jewish and Grecian widows (see Acts 6:1-6).He became known as Philip the evangelist (see Acts 21:8).He was having a successful evangelical ministry in Samaria where many believed the gospel message and were baptized (see Acts 8:5-8, 12).At some point during his ministry, “the angel of the Lord spake unto Philip.”  In the Old Testament, when we read about “the angel of the Lord,” it refers to a pre-incarnate appearance of Christ.  But here, it refers to a normal angel assigned to a task.  The angel directed Philip to “Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.”  He was told to go south to the desert road that ran from Jerusalem to Gaza.  This road was probably called “desert” because it was a lonely, not frequently travelled road.
B. The journey of the Ethiopian (Acts 8:27-28). 
1. (vs. 27). In response to the angel’s directions, Luke wrote “And he (Philip) arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship.”  The fact that Philip “arose and went” demonstrates his obedience to God’s leading.  Note: The Lord was taking him away from a prosperous ministry and leading him down a lonely road and up to that point he was not told why.This teaches that we should always follow God’s leading even if it seems like a demotion.At first we might not understand His plans, but the results will prove that God is always right.We are then introduced to another man “a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure.”This man was from “Ethiopia” a land just south of Egypt in New Testament times.  In the Old Testament, it is called Cush (see Isaiah 11:11).  Today, Ethiopia is known as Sudan.  He was also a “eunuch” which refers to a male who had been deprived of their virility, often by castration.  Note: In Bible times, eunuchs were male servants in a royal household.  These servants were often emasculated by castration as a precautionary measure, especially if they served among the wives in a ruler’s harem (see II Kings 9:32).  However, not all eunuchs were emasculated (see Matthew 19:12).  He was a “eunuch of great authority under Candace queen of the Ethiopians and had charge of all her treasure.”  The term “Candace” was not a proper name of an individual, but a term to describe a dynasty of Ethiopian queens. The “eunuch” also held a high position, being in charge of the queen’s treasury.  Luke also tells us that the eunuch “had come to Jerusalem for to worship.”   He was returning home to Ethiopia after having been to Jerusalem to worship the God of Israel.  It appears that the Ethiopian eunuch was looking for truth as he travelled hundreds of miles to Jerusalem to worship. Note: Since he had gone to Jerusalem to worship indicates that the eunuch was either a proselyte (a convert) or partial proselyte to Judaism.  In addition, he was probably not physically castrated because if he had been, he would not be permitted to become a full convert to Judaism.
2. (vs. 28).  This verse says the eunuch “Was returning, and sitting in his chariot read Esaias the prophet.”  Luke tells us that the eunuch was returning home from worshipping in Jerusalem.  As he sat in his chariot, he was reading from “Esaias (Isaiah) the prophet.”  The fact that he had a copy of the scroll from the prophet Isaiah, which was costly and hard to get, indicates how deeply he wanted to know the truth.
C. The meeting between Philip and the Ethiopian eunuch (Acts 8:29).  This verse says, “Then the Spirit said unto Philip, Go near, and join thyself to this chariot.”  At this point the Holy Spirit commanded Philip to “Go near, and join thyself to this chariot.”  Philip was to go and make contact with the eunuch in his chariot.  In other words, he was to take the initiative.  God was now leading Philip to his specific mission only after he had been obedient to God’s general instructions given earlier by the angel.  Note: Before we complain that we don’t understand God’s will for our lives, we must know whether we are following the general principles of Christian living given to us in God’s Word.  God will not lead us into a deeper understanding of His will for our lives until we obey what we already understand in general. 
 III. HUMAN NEED EXPRESSED (Acts 8:30-34)
A. The Ethiopian eunuch’s need for understanding (Acts 8:30-31). 
1. (vs. 30).  This verse says “And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?”  Philip ran up to the chariot and heard the eunuch reading out loud from what he recognized as the scroll of the prophet Isaiah.  Philip then asked the eunuch if he understood what he was reading. Again, Philip initiated the conversation.
2. (vs. 31).  The eunuch answered Philip saying “How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.”The eunuch’s answer to Philip’s question was how can I understand without someone to guide me?  He was freely admitting his ignorance of what he was reading.Note: When we have trouble understanding the Bible we should ask others to help us.We must never let our insecurities or pride get in the way of understanding God’s Word.  No doubt frustrated by not understanding a passage that was important to him, the eunuch asked Philip to join him in his chariot. Maybe the eunuch thought that Philip could enlighten him on the passage he was reading that even Jewish rabbis didn’t agree on.
B. The Scripture in question (Acts 8:32-33).
1. (vs. 32).  Luke now writes, “The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth.”  The Scripture that the eunuch was reading in this verse is Isaiah 53:7.  Nowhere in the Old Testament is the gospel more clearly presented than in Isaiah 53. The entire chapter of Isaiah 53 deals with the Suffering Servant.  Of course Isaiah’s prophecy refers to Christ.  This part of Isaiah 53 that the eunuch was reading identified Messiah as being “led as a sheep to the slaughter; and like a lamb dumb before his shearer.”  In other words it prophesied how Jesus would be led to His death just like a sheep being sheared and then slaughtered.  The phrase “so opened he not his mouth” means that Jesus would not resist or defend Himself.
2. (vs. 33).  The passage that the eunuch was reading continued to say “In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.”  This verse indicated that Jesus would suffer humiliation and disgrace.  The phrase “his judgment was taken away: and who shall declare his generation?” tells us that the Messiah would get no justice and no one will stand up for Him.  Then Luke says “for his life is taken from the earth” meaning that Jesus’ life would be cut off from the earth in death.
C. The eunuch’s specific problem (Acts 8:34).  This verse says “And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?”  The Ethiopian eunuch wanted to know something specific. He wanted to know “of whom speaketh the prophet this? of himself, or of some other man?”  He may have heard this text read in the temple in Jerusalem, but was not satisfied with the explanation.  The eunuch wanted to know who in the world would subject themselves to such unjust treatment and then such a cruel death.  He wondered if Isaiah was talking about himself or someone else.  Since the eunuch didn’t know the answer, he asked Philip.  Note: The perplexity shown by the Ethiopian eunuch shows us that reading the Bible alone is not always enough to save a person.  Yes the Scriptures can make a person wise unto salvation (see II Timothy 3:15) but it doesn’t always make sense to untaught people who have limited spiritual insight. For that reason, God has provided Spirit-directed preachers and teachers to interpret the Scriptures (see Romans 10:13-17).  On this occasion, Philip was the interpreter.
IV. ETERNAL LIFE GIVEN (Acts 8:35-39)
A. The gospel message given to the eunuch (Acts 8:35).  In response to the eunuch’s question, this verse says “Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.”  Philip “opened his mouth” or began to answer the eunuch’s question regarding who Isaiah was referring to.  Philip started at the “same scripture” the eunuch was reading from and he “preached unto him Jesus.”  The text that the eunuch was reading served as a starting point for Philip’s message.  No doubt he also used other passages from Isaiah that were prophetic about the Messiah.  Philip’s preaching was Christ centered as expressed by the phrase “preached unto him Jesus.”  Philip did not speak about the different interpretations who others thought Isaiah was writing about.He gave the eunuch a clear answer:Jesus!Note: Philip was not only available to witness to the Ethiopian eunuch, but he also knew enough about the Word of God to help this seeker understand the meaning of the passage he was reading.  The Apostle Peter reminds us that we all need to be ready with an answer about our faith (see I Peter 3:15). Some people think that the Old Testament is not relevant today, but Philip led this man to faith in Jesus Christ by using the Old Testament.  God’s entire Word is applicable to all people in all ages.  We should not avoid or neglect to use the Old Testament in our witnessing.  It is God’s Word too.  We should also note that unfortunately, the pulpit has become overly involved with current events and social issues. As a result, we need to be reminded of the true nature of the Christian message.  For sure, we shouldn’t ignore the social context in which we live, but our message must always be biblically based and centered on Christ.  The gospel is not social reform.  It is a spiritual rebirth.  If people accept the gospel message and be spiritually reborn, there would also be social reform.  Without Jesus there is no Christian message of hope for mankind.

B. The eunuch’s profession of faith (Acts 8:36-37).   

1. (vs. 36).  Now Luke writes “And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?”  As they travelled, they came to a body of water.  We must remember that this was a desert place and water was scarce.  God was still moving!  Seeing the water, the eunuch said to Philip “See, here is water; what doth hinder me to be baptized?”  Undoubtedly Philip had explained the meaning of baptism and its importance as a public acknowledgment of faith in Jesus as Lord and Saviour (see Matthew 28:19; Acts 2:41; 8:12).  Baptism identifies us with Christ and other believers. The eunuch seized the first opportunity to be baptized.

2. (vs. 37).  In response to the eunuch’s desire to be baptized “Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.”  In the statement “If thou believest with all thine heart, thou mayest,” Philip was confirming the biblical truth that baptism is only for those who truly believe in Jesus Christ as Lord and Savior and that He is the Son of God.   

C. The affirmation of the eunuch’s faith (Acts 8:38).  After the eunuch’s confession of faith, “he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.”  Ready to be baptized into fellowship with Christ, the eunuch commanded his driver to stop the chariot.  Then he and Philip went down into the water together, and Philip baptized him. 

D. The eunuch’s transformed life (Acts 8:39).  Our final verse says “And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.”  When the two men came up out of the water, the Holy Spirit carried Philip away from the eunuch just as abruptly as He had brought them together.  We are told that the eunuch never saw Philip again, but “he went on his way rejoicing.”  The Ethiopian eunuch continued on his way home rejoicing because of the power of the good news on his life.  Through the providence of God, the Ethiopian eunuch was enlightened about a question he had, but more importantly, he was born again, spiritually transformed.  With this assurance, he returned home to Africa rejoicing to share his faith.  Every believer should grasp the eunuch’s excitement for the gospel.

V. Conclusion.  As we conclude this week’s lesson, it is important to see that everyone in the world needs to hear the good news about Jesus: the gospel.  God has chosen us to share the gospel with others.  He could have done this with a band of angels or through some other miraculous means, but He has chosen us to share in this great work of His.  We must be alert to opportunities to share the good news with others.  Our lesson teaches us that the gospel was taken to the continent of Africa through the faithful commitment of one evangelist named Philip who was diligent in sharing the gospel.  If we are diligent before God, He can use us to help others find eternal life.

Remaining Incorruptible

                                                              Sunday School Lesson

                                                                  October 21, 2012

                                 

Lesson:  Acts 8:9-24a;                                                                                       
Golden Text:  “And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money” (Acts 8:18).


INTRODUCTION.  Many of us could easily name several preachers in our day who have caught the public’s attention because they fell into corruption.  Incidents like these are reminders that any of us could fall at anytime.  Our lesson this week concerns a person who seemed to be genuinely converted from his pagan lifestyle but then very quickly fell into corruption because of his love for money.

II. SIMON’S PAST REPUTATION (Acts 8:9-11).  The background for this week’s lesson occurs after the death of Stephen when many Christians were forced to scatter from Jerusalem to avoid persecution (see Acts 8:4).  Many of them went into Judea and Samaria (see Acts 8:1) which led to the completion of one phase of Jesus’ commission to His disciples that they would be “witnesses unto me both in Jerusalem, and in  all Judea, and in Samaria…”(see Acts 8:1).  In Acts 8:5 we are introduced to Philip who was chosen along with Stephen and others to minister the daily food distribution to the widows (see Acts 6:5).  Philip left Jerusalem and went to Samaria where he preached the gospel to a receptive crowd and performed miracles that included casting out demons and healing the lame.  As a result, there was great joy in Samaria (see Acts 8:8).     

A.  Simon’s claims (Acts 8:9).  Our first verse says “But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one.”  Here we are introduced to a “man, called Simon, which beforetime in the same city used sorcery.”  This Simon was a sorcerer, or one who practiced magic and witchcraft.  He “bewitched the people of Samaria” meaning that Simon used trickery to amaze the people of Samaria. The phrase “giving out that himself was some great one” means that he boasted that he was someone great. 
B. Simon’s influence (Acts 8:10-11). 
1. (vs. 10).  This verse continues to say “To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.”  The term “whom” refers to the Samaritans.  All those who knew Simon “from the least to the greatest gave heed” to him.  This means that people of all social ranks paid great attention to Simon.  They were so bewitched by him and his witchcraft that they all agreed that he was “the great power of God.”  This may have been a reference to the Messiah, whom the Samaritans were also looking for (see John 4:7, 25). 
2. (vs. 11).  Still referring to Simon, this verse says “And to him they had regard, because that of long time he had bewitched them with sorceries.”  The reason that the Samaritans held Simon in such high regard was because he “had bewitched them with sorceries” for a long time.  
III. SIMON’S PROFESSION OF FAITH (Acts 8:12-13)

A. Many people converted (Acts 8:12).  Luke, the author of Acts now writes “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.”  Because of Philip’s powerful preaching of the gospel of the “kingdom of God and the name of Jesus Christ,” many who once followed Simon now believed Philip and were “baptized, both men and women.”  Philip’s preaching was accompanied by supernatural signs of healing and demon exorcism (see Acts 8:6-7) that surpassed all of the sorceries performed by Simon.  Baptism was designated by Jesus for all those who follow Him and profess their faith (see Matthew 28:19).  The rite of baptism was administered to “both men and women.”  From the days of Jesus’ ministry, women were equal partners with men in faith (see Luke 8:1-3; Acts 1:14), and persecution (see Acts 8:3).
B. The conversion of Simon (Acts 8:13).  This verse says “Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.”  Even Simon was among those who “believed,” or received Jesus because of the powerful preaching of the good news by Philip.  He was also baptized.  Because of what follows, there is some doubt about whether Simon’s faith was genuine, but this verse says that “Simon himself believed also” indicating that his conversion was as genuine as the other Samaritans. After being baptized Simon “continued with Philip, and wondered, beholding the miracles and signs which were done.”  In other words, Simon followed Philip everywhere, like a true disciple captivated by the miracles and signs that Philip performed.  It appears that his major interest was not the gospel, but the great signs and miracles he saw performed.  His own sorceries couldn’t compare. 
V. THE APOSTLES’ MINISTRY (Acts 8:14-17)

A. The men who were sent to Samaria (Acts 8:14).  This verse says “Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John.”  The apostles in Jerusalem heard about the believers in Samaria and how God was working in their midst.  They then chose Peter and John, prominent men in their group, and sent them to Samaria first to see whether or not the Samaritans were truly becoming believers.  Another reason they may have sent Peter and John was to establish unity between the Jewish Christians and the Samaritan Christians. It should be noted that there was a long time animosity between Jews and Samaritans (see Luke 9:51-56; John 4:9) and this could easily carry over into the church.  It was necessary for the unity of the church that God establish a connection between Jewish and Samaritan believers. Therefore, it was important for Peter and John to welcome the Samaritan believers into full spiritual fellowship.       B. The nature of Peter and John’s ministry in Samaria (Acts 8:15-17).   

1. (vs. 15).  Luke continues to write “Who, when they were come down, prayed for them, that they might receive the Holy Ghost.”  The term “Who” refers to Peter and John.  When they arrived in Samaria, these two apostles “prayed for them, that they might receive the Holy Ghost.”  Peter and John recognized that these new believers had not yet received the Holy Spirit, so they prayed that they would.  Note: The Jewish Christians, even the apostles, were still unsure whether Gentiles (non-Jews) and half-Jews (Samaritans) could receive the Holy Spirit. It wasn’t until Peter’s experience with Cornelius (see Acts chapter 10) that the apostles became fully convinced that the Holy Spirit was for all people.  It was this same John who had earlier asked Jesus if they should call fire down from heaven to burn up a Samaritan village that refused to welcome them (see Luke 9:51-55).  But here John and Peter went to the Samaritans to pray with and for them.

2. (vs. 16).  In this verse, Luke parenthetically adds “(For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)  The Samaritans who believed as a result of Philip’s preaching were “baptized in the name of the Lord Jesus” but they had not received the baptism of the Holy Spirit.  Note: We must remember that the book of Acts deals with a transition period from life under the law of Moses to the dispensation of God’s grace in the church age.  At this time the Holy Ghost was not given at the moment a person was saved as with believers today.  The gospel message was progressing as Jesus directed His disciples in Acts 1:8. It was not until the gospel began to reach the Gentiles (or the uttermost parts of the earth) as evidenced by Cornelius and his household (see Acts 10:1-23, 44-45) that the Holy Ghost was given at the time of conversion. God was not only interested in the outreach of the gospel, but also in the unity of the church.  There could not be a Samaritan church and a Jewish church.  Therefore, in Samaria God withheld the Holy Spirit until apostles from Jerusalem could come and bestow that seal of unity (see I Corinthians 12:13).

3. (vs. 17).  When Peter and John realized that the Samaritans profession of faith in Christ had not been accompanied by the Holy Spirit, Luke tells us that “Then laid they their hands on them, and they received the Holy Ghost.”  As mentioned earlier, the Holy Ghost was given by the laying of the apostles’ hands only at special moments.  The Holy Spirit fell upon believers at Pentecost (see Acts 2:1-21) and at the house of Cornelius (see Acts 10:4-48) and no hands were laid on anyone on either of these occasions.  The giving of the Holy Spirit by the laying on of hands lasted until the gospel was preached to the Gentiles.  Thereafter, every believer (maybe with the exception in Acts 19:1-7) receives the baptism of the Holy Ghost at the moment he or she receives Jesus as Lord and Saviour (see Ephesians 1:13).  The giving of the Holy Spirit to the Samaritans assured them that they were equal to the Jewish believers.  Note: Today there is no delay in receiving the baptism of the Holy Ghost.  At the very moment of faith in Christ, the Holy Spirit baptizes, or identifies and unites the believing sinner with all other believers, thus making them one in Christ (see Romans 8:9; Ephesians 4:3-6).  That unity of all believers is vividly expressed in I Corinthians 12:13, “For by one Spirit are we all baptized into one body, whether we be Jews, or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” No longer do people receive the Holy Spirit as a result of someone laying hands upon them.  The apostles have passed from the earthly scene.  The transition stage of the church is over.

V SIMON’S PROPOSAL (Acts 8: 18-19)

A. Simon’s error (Acts 8:18).   This verse reminds us that at anytime all of us are subject to fail.  This verse says “And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money,”   Even though Simon “believed” according to verse 13, when he saw that the Holy Ghost was given “through laying on of the apostles' hands,” being a former sorcerer, no doubt he thought it was a magic trick and he desperately wanted to be able to do it.  As a result he tried to bribe Peter and John, for “he offered them money.”   Simon’s error was two-fold. First, he viewed the Holy Spirit and His work just like he viewed his own sorcery.  Second, he thought he could buy it with money.

Simon sought to buy the power of God (Acts 8:19).  Desiring to be able to do what the apostles did, Simon said to Peter and John “Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.”  The word “power” actually means “authority.”  Simon was trying to buy the same authority the apostles had to bestow God’s power.  He wanted to be able to lay hands on anyone and give them the Holy Ghost.  Note: It appears that Simon still had his old trade in mind.  To him what the apostles had just done was similar, but superior to what he used to do.  Maybe he had paid to learn his own magical arts and thought he could do the same thing with Peter and John.  Maybe he saw a way to make some quick money the easy way.  Everyone who tries by his or her own efforts to earn favor with God is in fact doing what Simon tried to do.  They are trying to purchase God’s grace.  But grace cannot be purchased or earned.  By its very nature it has no price.  It’s interesting that today the term “simony” taken from Simon’s name is used to describe the purchase of a church office, position, or an ecclesiastical preference. 

VI. SIMON REBUKED BY PETER (Acts 8:20-24)

A. Simon condemned (Acts 8:20-21). 

1. (vs. 20).  Horrified at Simon’s offer, “Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.”  Peter scolded Simon for thinking that the power of God could be bought with money.  The phrase “Thy money perish with thee” was a warning that he might perish along with his money.  The reason that Simon was in jeopardy of perishing was because he “thought that the gift of God may be purchased with money.”  The Holy Spirit is Himself a gift from God (see John 15:26; 16:7; Acts 2:38; 10:45) as is every aspect of His salvation (see Romans 6:23; Ephesians 2:8).  Gifts are never purchased by those to whom they are given.  Simon’s sin was trying to buy what God gives freely as a gift. 

2. (vs. 21).  Peter went on to say to Simon “Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.”  The word “matter” is literally “word” which indicates that Simon had no relationship to the gospel message.  As far as Peter was concerned, Simon’s heart was “not right in the sight of God.”  It appears that Simon made a profession of faith, he believed, but not to the saving of his soul.  There is a difference between “profession” and “confession.”  Profession is merely lip service, but confession involves repentance, or a change of mind.  Many people profess Christ but don’t know him (see Matthew 7:21-23).  They, like Simon, declare themselves to be God’s children, but they are not (see Titus 1:16).

B. Peter admonishes Simon (Acts 8:22-23).

1. (vs. 22).  Peter then said to Simon “Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.”  Peter urged Simon to repent of his wickedness and pray to God.  To “repent” means more than sadness over one’s “wickedness” or sin.  It is a complete change of mind concerning one’s sin.  It is a matter of turning away from sin and turning to God.  The phrase “if perhaps the thought of thine heart may be forgiven thee” means that if Simon prayed to God for forgiveness, whether or not God forgives him will depend on the condition of his heart.  In other words, God’s forgiveness is dependent upon a person’s genuine repentance or will to forsake his or her sin.  It is always not just the sin, but also the intention of one’s heart that needs forgiveness.

2. (vs. 23).  Peter also said “For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.”  Peter had determined by the fruit that he saw in Simon’s life that he was not right with God.  The phrase “gall of bitterness” refers to an unpleasant and harsh disposition (see Hebrews 12:15).  “Iniquity” of course, is any unrighteousness.  Simon’s entire behavior was completely opposite of what God expected.  Satan had him bound with the chains of sin.

C. Simon’s plea (Acts 8:24).  Our final verse says “Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.”  No doubt Peter’s strong words caused Simon to be terrified.  As a result, he asked Peter to “Pray ye to the Lord for me.”  Peter told Simon to pray to God for forgiveness in verse 22, but here Simon asked Peter and John to pray for him.  It’s quite possible that Simon thought Peter’s prayer carried more weight with God than his would.  But what is interesting here is that Simon wanted Peter to pray “that none of these things which ye have spoken come upon me.”  Simon was more bothered by being punished for his sin (see verse 20) than he was about having a changed heart and being right with God.  Note: We don’t know what happened to Simon since our lesson ends abruptly with no further mention of him.  Whether he was saved or not we don’t know.  That was an issue between Simon and our God. However, church tradition often painted a negative picture of him.  What we do know from this lesson is that the faith God demands must be uncorrupted by ulterior motives and desires.     

VII. Conclusion.  The love of money can lead us into corruption and take away our original desire to follow our Lord Jesus.  We must be determined to remain on track and in a right relationship with our Lord.  When God begins to use us in His work and we see powerful results, Satan will use every means necessary to make us forget our commitment to our Lord.  We must be aware of his schemes designed to corrupt our behavior, and be determined to guard our relationship with the Lord Jesus.

                                              

Paying The Price

                                                              Sunday School Lesson
                                                                  October 14, 2012

                                 

Lesson:  Acts 7:51-8:1a;                                                                                        
Golden Text:  “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 7:60).


                                                                     

 INTRODUCTION.  Believing in Jesus is one thing, but giving our lives for what we believe is quite another.  In our lifetime we have had some very special martyrs who have given their loves for what they believed.  Rachel Scott, a teen-ager at Columbine High School died at the hands of her assassins because she believed in Jesus Christ and wouldn’t deny it.  Jim Elliot died in Ecuador for sharing the good news of Jesus.  They were willing to die for their faith in Christ and their deaths were not in vain.  In this week’s lesson, we will learn about the first martyr in the New Testament, Stephen.  He was willing to pay the ultimate price for his faith in Jesus.  Are you prepared to do the same?

II. A SCATHING INDICTMENT (Acts 7:51-53). Last week’s lesson ended with Stephen preparing to address the members of the Sanhedrin council in defense of false accusations against him.  In Acts 7:2-50, Stephen responded to the Jewish religious leaders with a remarkable historical outline of Old Testament history that would put most Bible teachers to shame.  As he spoke to the members of the Sanhedrin council, Stephen stressed the fact that God’s presence was not limited to one place as they all thought.God had been active in the lives of the patriarchs in Mesopotamia, Egypt, Midian and the Sinai wilderness.  He also told them that the Israelites had been able to worship God long before there was a temple.  Stephen also reminded them that Israel had a long history of disobeying God.

A.Resisting the Holy Spirit (Acts 7:51).  Then in this verse, Stephen said “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.”  Instead of cowering in fear before his accusers, Stephen referred to his listeners and accusers as “stiffnecked and uncircumcised in heart and ears.”  The word “stiffnecked” means “stubborn” or “hard-headed.”  The term “uncircumcised” implies that their hearts were so hardened that they could not respond to God.   These Jews prided themselves on physical circumcision, but spiritually their “hearts and ears” were so hard against God that it was as if they had developed a hard covering that needed to be cut away.  This is the same way God described Israel through Moses and the prophets (see Exodus 33:5; Leviticus 26:41; Jeremiah 6:10; 9:26).  Stephen also declared that they “do always resist the Holy Ghost: as your fathers did, so do ye.”   Israel’s leaders were guilty of continually resisting the Holy Spirit and the truth that was shown to them.  They were just like their forefathers who were guilty of the same things.

B. Persecuting God’s spokesmen (Acts 7:52).  Stephen then asked, “Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers.”  The evidence of Israel’s opposition to the Holy Spirit was seen in their repeated persecution of God’s prophets.  Note: Indeed many prophets were persecuted and killed. Uriah (not the Bathsheba’s husband) was killed (see Jeremiah 26:20-23); Jeremiah was persecuted (see Jeremiah 38:1-6); Zechariah (not the author of the book, but the son of Jehoiada the priest) was killed (see II Chronicles 24:20-22); Elijah was persecuted (see I Kings 19:1-2).  Jesus even condemned His own generation of scribes and Pharisees for being just as murderous to the prophets as their forefathers had been (see Matthew 23:29-37.  Stephen was speaking to the same generation that Jesus spoke to.  In addition, Stephen said their forefathers had also “slain them which shewed before of the coming of the Just One.”  Earlier generations of Jews had murdered the prophets who prophesied the coming of the “Just One” or the Messiah.  And these Jewish leaders that Stephen was addressing were also the “betrayers and murderers” of the “Just One,” or Jesus.  Stephen was really telling his listeners that the faithless and wicked actions committed by men of a prior generation, their forefathers, eventually ended up with the betrayal and murder of the Messiah.

C. Disobeying the law (Acts 7:53).  Stephen went on to describe his accusers as “Who have received the law by the disposition of angels, and have not kept it.”  When the law was given at Mt. Sinai, there is no mention of angels being involved.  However, later references to the law do mention angels (see Psalms 68:17; Galatians 3:19; Hebrews 2:2).  The Scriptures don’t tell us what part the angels played in the giving of the law, but the mere mention of them stresses how important the law was.  Yet, Stephen said, the Jews “have not kept it.”  It’s interesting that the Jewish people gloried in being the only ones to receive the law but they chose to disobey it.

III. A FIERCE REACTION (Acts 7:54-8:1a) 

a. The accusers’ anger (Acts 7:54).  At this point Luke writes that “When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.”  Stephen’s listeners were so infuriated by what he had said that “they were cut to the heart.”  This is the same reaction the Sanhedrin council had to the apostles’ defense earlier (see Acts 5:33).  As Stephen exposed the council members’ depraved hearts “they gnashed on him with their teeth.”   This was another expression of extreme anger at what Stephen had said to them.They were curious but at this time they had no answer to his burning indictment of their disobedient behavior.

B. Stephen’s vision (Acts 7:55-56).

1. (vs. 55).  As Stephen’s enemies demonstrated their anger, Luke writes “But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God.”  The description “being full of the Holy Ghost” indicates that Stephen’s entire life was characterized by the Holy Spirit, not just some moments. Looking intently into heaven, God gave him a vision to strengthen his faith.  Stephen “saw the glory of God” which may have been an overwhelming brightness of light (see Ezekiel 10:4; Acts 26:13).  In the midst of God’s glory, Stephen also saw “Jesus standing on the right hand of God.”  Standing on the right side of God, Jesus was both visible and recognizable to Stephen.  Note: Remember, this all takes place within months after Jesus’ death, so Stephen no doubt had seen Jesus during His ministry and therefore recognized Him in his vision.  This vision also validated the gospel message that Jesus had risen from the dead and completed His saving work (see Psalms 110:1; Hebrews 1:3).  Many passages of Scripture refer to the glorified Jesus as sitting (see Matthew 26:64; Ephesians 1:20; Colossians 3:1; Hebrews 12:2), but here we are told that Stephen saw Him “standing.”  It may be that Jesus was standing in order to welcome and receive Stephen into His presence as the first Christian martyr.  It was almost as if Jesus was giving Stephen a standing ovation.

2. (vs. 56).  Then Stephen looking at his accusers said “Behold, I see the heavens opened, and the Son of man standing on the right hand of God.”  Delighted by what he saw, Stephen described his vision to his accusers.  He described Jesus as “the Son of man.”  The use of this identification identifies Jesus with mankind and it also was a messianic title for Jesus (see Daniel 7:13-14).  Jesus often referred to Himself as the “Son of man” (see Matthew 8:20; 9:20; 10:23; 12:8).  As noted previously, Stephen may have heard Jesus call Himself the “Son of man” or more likely the Holy Spirit led him to use this term at this particular time.  As far as the Sanhedrin council was concerned the use of this term would remind them of Jesus’ own words during His trial before them.  Jesus declared that He would fulfill the prophecies regarding the “Son of man” in Psalms 110:1 and Daniel 7:13-14 (see Matthew 26:64-65; Mark 14:62-63).  At that time the Sanhedrin accused Him of blasphemy.
C. The crowd’s murderous rage (Acts 7:57-58).
1. (vs. 57).  Stephen’s words brought even greater rage from his enemies. This verse says “Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord.”  Believing Stephen’s words were blasphemous, his accusers yelled out loudly and, “stopped (or covered) their ears” and rushed at him in a mad frenzy.
2. (vs. 58).  After grabbing hold of Stephen they “cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul.”  Stephen’s accusers were out of control and they took him outside the city and stoned him.  The Jewish leaders did follow certain requirements of the Mosaic Law in this so-called execution.  They did stone Stephen outside the city of Jerusalem as the law required (see Leviticus 24:11-14).  There were also witnesses, though they were false witnesses, present who were to throw the first stones (see Deuteronomy 17:7).  Note: Although Stephen’s stoning could be seen as a legal execution, it really was a lynching.  The legal requirements that the crowd followed were just to cover up this murder by a mob.  There was no stated verdict or sentence pronounced.  Neither did the Sanhedrin council obtained Roman consent that was required to carry out capital punishment (see John 18:31).  They may have attempted to make this look like a legal trial but it soon turned into a raging mob.  In the midst of all of this, Luke added what seems like a small detail.  He said “and the witnesses laid down their clothes at a young man's feet, whose name was Saul.”  However, this was not a small detail because it introduced the man who Jesus would eventually transform and use to establish many churches in the first century.  But at this time, this “young man… whose name was Saul,” was still an enemy of Christ and the church.  The term “young man” to the Jews normally meant a person between twenty and forty years of age.  Saul was educated by Gamaliel (see Acts 22:3) and became a Pharisee (see Philippians 3:5).  Whether or not he was a member of the Sanhedrin council is not known but he no doubt had a close relationship with them.  We are told that he “witnesses laid down their clothes” at Saul’s feet.  These witnesses were to be the first ones to throw stones.  To do this they took off their outer garments and laid them down where Saul could watch over them.  This was evidence that Saul approved of what was happening as he admitted later (see Acts 22:20).


D. Stephen’s dying prayer (Acts 7:59-60). 
1. (vs. 59).  This verse says “And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.”  While this mob was stoning Stephen, he called “upon God, and saying, Lord Jesus, receive my spirit.”  It is interesting that this verse says that Stephen called upon God, but he prayed to Jesus.  There is no problem here because to call upon God simply means to pray.  Stephen prayed to Jesus because he saw Jesus standing at the right hand of God and asked Him to “receive my spirit.”  Stephen was well aware that even though his body was being destroyed, his spirit would live on (see Ecclesiastes 12:7).  Note: Here is another similarity between Stephen’s and Jesus’ experiences at their deaths.  While on the cross, Jesus prayed “Father, into thy hands I commend my spirit” (see Luke 23:46).  Stephen prayed basically the same prayer, “Lord Jesus, receive my spirit” but he directed it to Jesus.  This is proof that the early Christians believed in the full deity of Christ.  Praying to Him is the same as praying to the Father. 
2. (vs. 60).  In this verse Luke writes “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.”  While being stoned and praying, Stephen fell to his knees and yelled out his last words “Lord, lay not this sin to their charge.”  He was asking the Lord not to hold his persecutors’ sin against them.  What a forgiving attitude toward one’s enemies!  Note: An Old Testament prophet named Zechariah was stoned to death in the temple area and as he died he prayed “The Lord look upon it, and require it” (see II Chronicles 24:22).  He was asking God to judge his murderers.  Stephen would’ve been justified in asking God to do the same thing to his enemies but he asked mercy for them instead.  Stephen learned well from the example of Jesus.  Here is another similarity between Stephen and Jesus.  Jesus prayed “Father, forgive them; for they know not what they do” (see Luke 23:41).  And now Stephen, Jesus’ martyr, prayed for the same thing.  There is no clearer witness to the superiority of Christianity than a prayer for God to have mercy upon the enemies of Christianity (see Matthew 5:43-44).


E. Saul’s response (Acts 8:1a).  In the last verse of our lesson, Luke comments “And Saul was consenting unto his death.”  The word “consenting” has the idea of strong approval.  Saul was in full compliance with the illegal and sinful murder of Stephen.  Note: Saul continued as a persecutor of the church (see Acts 8:3; 9:1-2) until he was converted by Christ on his way to Damascus to find Christians and bring them back to Jerusalem.  However, he didn’t become know as Paul until sometime later when he began his first missionary journey (see Acts 13:1-13).  “Saul” was his Hebrew name and “Paul” was his Greek name used when he began his ministry to the Gentiles. 

IV. Conclusion.  Sometimes we may be called to suffer for believing in Jesus and proclaiming the gospel.  This week we have explored how believing in Jesus and exercising our faith might be costly for us.  Authentic faith is often demonstrated and perfected through suffering (see I Peter 5:10).  And if that suffering results in death, the Lord will assures them that they will not be rejected.  If Jesus was willing to die for our sins and suffer on the cross can we not prepare ourselves to die as martyrs if that is required of us?  Stephen experienced the glory of God in his death.  We too must be ready.                                                                       


          

Courage to Speak

                                                         Sunday School Lesson

                                                              October 7, 2012

                                 

Lesson:  Acts 6:8-7:2a;                                                                                       
Golden Text:  “And Stephen, full of faith and power, did great wonders and miracles among the people” (Acts 6:8).

                                                                           

I.  INTRODUCTION.One of the first steps the church took in expanding from Jerusalem was not taken by the apostles, but by Hellenists, Greek-speaking Jews.These Jews were not as bound to Jewish tradition as the original apostles were.Our lesson this week introduces us to one of those Hellenists, Stephen.He first served in a secondary role (see Acts 6:3-5) and then followed the Holy Spirit’s direction to take a fearless public stand that shook the foundation of Judaism.The background for this lesson occurs after the death and resurrection of Jesus.The church at Jerusalem, through Spirit directed preaching and miracles, experienced rapid growth (see Acts 4:4).However, there were internal problems and divisions as Greek speaking Jewish widows were neglected in the daily distribution of food (see Acts 6:1).The apostles solved this problem by directing the church to choose seven men to oversee this ministry to make sure all the widows were treated fairly (see Acts 6:2-4).Of those men who were chosen, Stephen was mentioned first.He was a man “full of faith and of the Holy Ghost”  

A.  Stephen empowered to do supernatural works (Acts 6:8).  This verse says “And Stephen, full of faith and power, did great wonders and miracles among the people.”  Stephen had all the qualities necessary for spiritual leadership.  Here we are told that he was “full of faith and power.”  He was also a man “full of faith and of the Holy Ghost” (see Acts 6:5).  These gifts gave him the ability to do “great wonders and miracles among the people.”  The word “wonders” refers to acts that caused people to marvel.  “Miracles” were signs that confirmed the gospel message.  This is the first time in the book of Acts that “great wonders and miracles” were done by someone other than the apostles.


B. Stephen given extraordinary wisdom (Acts 6:9-10). 
1. (vs. 9).  This verse says “Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.”  With the exception of “the Libertines” these other groups “Cyrenians, and Alexandrians, and of them of Cilicia and of Asia” were Hellenistic or Greek-speaking Jews who were raised in Greek culture.  Stephen’s name was Greek indicating that he was also a Hellenistic Jew, but he had accepted the gospel of Jesus Christ.  The fact that he was a Hellenistic Jew made him able to reach people the apostles could not.  The “Libertines,” meaning “freedmen,” or “freed slaves,” were Jews who were once slaves to the Romans but had been given their freedom.  Once set free, they came to Jerusalem and formed their own synagogue.  It appears from the singular “synagogue” that there was one synagogue that included all of these groups.   We are told that all of these groups were “disputing with Stephen.”  In other words, Stephen’s teaching prompted opposition from all of these Jewish groups.
2. (vs. 10).  Even though these Hellenistic Jews argued with Stephen “they were not able to resist the wisdom and the spirit by which he spake.”  These Jews used all their knowledge of the law while debating Stephen, but they couldn’t handle his arguments.  His reasoning was sound and informed, and he expressed himself with power.  It was surely the Holy Spirit who empowered Stephen to speak as he did.
III. THE CASE AGAINST STEPHEN (Acts 6:11-14)

A. Stephen’s adversaries (Acts 6:11-12). 

1. (vs. 11).  Now in this verse the writer says “Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God.”  When Stephen’s opponents realized they were unable to win their argument, they resorted to underhanded methods. They “suborned men” to help in their opposition.  The word “suborned” means to bribe or procure someone to commit perjury or lie.  Stephen’s opponents instigated, probably through bribery, men to lie and make false accusations against him.  These men testified that “We have heard him speak blasphemous words against Moses, and against God.”  The word “blasphemous” refers to slanderous words or actions against a deity.  We are not told exactly what Stephen said to his opponents, but his words probably seemed to indicate that the law was not permanent, thus their claim of “blasphemous words against Moses.”  As far as blasphemy “against God” was concerned, since God gave the law, it would be blasphemous to even imply that the law would ever end. In addition, it was also considered blasphemy to worship Jesus just as when He claimed deity at His trial (see Matthew 26:63-65).
2. (vs. 12). This verse says “And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council.”  The word “they” refers to the men that these Hellenistic Jews bribed to lie on Stephen.  These men “stirred up the people, and the elders, and the scribes.”  The “people” were the general Jewish public.  The “elders” were the respected rulers, and the “scribes” were learned students of the law.  The “scribes” and “elders” were representatives on the Sanhedrin council (see Mark 14:53-55).  Here it is called the “council.”   Stephen was grabbed and taken to the Sanhedrin council, the highest ruling body and court of justice among the Jews.
B. The charges against Stephen (Acts 6:13-14).
1. (vs. 13).  After bringing Stephen before the Sanhedrin council they “set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law.”  The “false witnesses” brought the charges against Stephen saying “This man ceaseth not to speak blasphemous words against this holy place, and the law.”  The phrase “this holy place” could refer to Jerusalem, but most likely it refers to the temple.  Of course, “the law” refers to the Mosaic Law.  The words “ceaseth not” indicate that Stephen continuously blasphemed or spoke against both the temple and the law.  They were actually claiming that Stephen had spoken against the temple and the law more than once.
2. (vs. 14).  They continued to charge Stephen saying “For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.”  The phrase “this Jesus of Nazareth” was probably used to show contempt for Him and the place where He grew up (see Mark 6:2-5; John 1:45-46; 7:50-52).Note: Jesus also faced this same charge at His trial.  The charge that Jesus would “destroy this place” or the temple, was a misrepresentation of Jesus’ words “I am able to destroy the temple of God and to build it in three days” (see Matthew 26:61).  Jesus did foretell the destruction of the temple (see Matthew 24:2), but He didn’t say He would do it.  As far as rebuilding the temple in three days was concerned, Jesus was talking about “the temple of his body” which would be raised from the dead (see John 2:19-21).  Jesus had also been accused of defaming the Law of Moses regarding the Sabbath day (see Matthew 12:2, 10; John 9:16).
Stephen’s Defense (Acts 6:15-7:2a)

A. Stephen’s appearance (Acts 6:15).  As Stephen stood before the council, this verse says “And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.”  Everyone who sat on the Sanhedrin council were “looking stedfastly on him” or gazing on him intently.  They “saw his face as it had been the face of an angel.”  Since we have never seen an angel, we can’t be sure what Stephen looked like at this point, but we can be sure that it was God’s confirmation that Stephen’s witness was true.  Stephen had been accused of slandering Moses, yet God gave him this evidence of His presence to prove the accusations were false.  No doubt Stephen’s appearance was a fulfillment of I Peter 4:12-14.
B.  Stephen’s response to the charges (Acts 7:1-2a).   

1. (vs. 1).  After hearing the charges against Stephen, Luke says “Then said the high priest, Are these things so?”  At this time, the high priest who was the presiding officer over the Sanhedrin council was Caiaphas, the same man who presided over the trial of Jesus (see Matthew 26:57).  He asked Stephen if the things he was accused of saying were true.

2. (vs. 2a). Stephen calmly responded to the high priest’s question saying “Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham.”  He politely acknowledged those around him with the terms “Men, brethren, and fathers.”  The term “fathers” gave respect to the national leaders on the council.  The word “hearken” was an appeal for them to listen carefully to what he was about to say.  They might not agree with all he had to say but he begged them to hear him out.  Stephen’s address to the council given in verses 2-53 wasn’t really a defense of himself, nor did it refute the charges against him.  He gave a historical declaration of how God had dealt with Israel.  Stephen began his address by referring to God’s call to Abraham, pointing out that “The God of glory” or the One who showed His glory to Israel, “appeared unto our father Abraham.”  Using the words “our father,” Stephen identified himself with the people of Israel that descended from Abraham.  These were the same people who were accusing him of being disloyal. Note: The address that Stephen was about to give before the council would bring his life to an end.  However, he understood what it meant to have faith in Christ.  It required the courage to speak boldly and honestly, even if that would lead to death. 

V. Conclusion.  The person who understands the dynamics of faith will find courage to speak the truth in the face of opposition.  Opposition is the work of the enemy, the devil.  He will seek to undermine everything we do.  God gives us the courage to speak boldly and defy the enemy.  Stephen faced danger from the Sanhedrin council, and God showed him what to say at that time.  When we trust Him, God will give us the words of wisdom we need in our darkest moments.