Peter is Confronted
Acts 11: 1-6kjv
1And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
3 Saying, Thou wentest in to men uncircumcised, and didst eat with them.
4 But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,
5 I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:
6 Upon the which when I had fastened mine eyes, I considered, and saw four footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
After Peter's encounter with Cornelius, he found himself needing to explain his actions to Jewish Christians who were keeping all the Jewish laws. Known as the circumcision group, these believers pushed the idea that Gentiles had to essentially become Jews to become Christians. Peter wins over his critics by relating in orderly fashion his experiences of how God worked. He could have asserted his apostolic authority: “I’m an apostle and you all need to submit to what I did.” But he would not have convinced the thinking of those who needed to change. Lasting change has to take place in the mind, and we must be convinced that the new way of thinking is in line with Scripture. So he shared the process that God took him through to change his thinking.
Nothing impure or unclean
Acts 11:7-12kjv7 And I heard a voice saying unto me, Arise, Peter; slay and eat.
8 But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.
9 But the voice answered me again from heaven, What God hath cleansed, that call not thou common.
10 And this was done three times: and all were drawn up again into heaven.
11 And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.
12 And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house:
Once Peter had made it clear what was on the sheet, He then described the voice he heard from heaven that commanded him to take and eat. Peter told them how the voice told him don't call anything impure that God had made clean. immediately after the vision ended, three men from Cornelius's entourage visited Peter. Then the Holy Spirit instructed Peter to with these men. Peter was telling them that what he did was ordered by God.
The Same Gifts
Acts 11:13-18kjv
13 And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;
14 Who shall tell thee words, whereby thou and all thy house shall be saved.
15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.
16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
The man peter encountered was Cornelius. In conjunction with Peter's vision, Cornelius also had a vision from God that gave him specific instructions to send to Joppa for a man named Simon. Peter came and shared the Gospel with Cornelius and those with him, they began manifesting the same signs of the holy spirit that had come upon the Jewish believers. Peter saw that God clearly intended to save all people. Peter told the doubter that the gift of the holy spirit was given to everyone who believed, so they should not limit who and how people came to the faith.
Sunday, October 25, 2015
Saturday, October 10, 2015
Dynamic New Witness
Sunday School Lesson
Lesson: Acts 9:18-31
Golden Text: “And straightway he preached Christ in the synagogues, that he is the Son of God” (Acts 9:20).
I. INTRODUCTION. It had to be a great surprise to both the friends and enemies of Christianity when God recruited maybe the worst foe to Christianity, to become a great missionary and defender of the faith. Of course, that would be Saul of Tarsus, who became the Apostle Paul. In this week’s lesson we take a look at the time soon after the conversion of Saul and note his fervent evangelistic witness for Christ. He continued that fervency his whole life. However, for most of us, our boldness and evangelistic zeal tend to diminish over the years. As we study this lesson, let us renew our commitment to the evangelistic zeal we had when we first trusted Christ.
II. BACKGROUND FOR THE LESSON. At the stoning of Stephen, we are first introduced to a young man named Saul (see Acts 7:58), who later was called Paul after he and Barnabas left on their first missionary journey (see Acts 13:9). After the burial of Stephen, Luke writes that Saul “made havoc of the church” entering believers’ homes and taking the men and women to prison (see Acts 8:2-3). As a result of Saul’s actions against the church in Jerusalem, believers were scattered abroad preaching the word wherever they went (see Acts 8:4). The next time Saul is mentioned is when he stepped up his war against Christians and went to the high priest to get authorization to go to the synagogues in Damascus, Syria and bring any believers he found back to Jerusalem (see Acts 9:1-2). Damascus was the largest Jewish population center next to Jerusalem. It was also a center of trade and movement of people. This helped to further the spread of the Christian witness. While travelling to Damascus, the Lord Jesus appeared to Saul who was blinded by a very bright light (see Acts 9:3). He fell to the ground and heard a voice saying to him, “Saul, Saul! Why are you persecuting me?” Saul said, “Who are you, Lord?” Then the voice answered, “I am Jesus, the one you are persecuting. Get up and go into Damascus. Someone there will tell you what you must do.” The men traveling with Saul just stood there, unable to speak. They heard the voice, but they saw no one. Saul got up from the ground and opened his eyes, but he couldn’t see. So the men with him held his hand, and led him into Damascus. For three days, Saul could not see nor did he eat or drink (see Acts 9:5-9). Fasting was one of the signs of repentance for a Jew (see Daniel 9:3-6). In the meantime, the Lord appeared to a certain man named Ananias in Damascus, telling him to find Saul and lay hands on him so that he would be able to see again (see Acts 9:10-12). Ananias was reluctant to go look for Saul because of his reputation, but he obeyed the Lord. When Ananias found Saul, he told him that he was the Lord’s chosen vessel who would take the gospel to the Gentiles (see Romans 11:13; Galatians 1:15-16; 2:7-9), but that he would also suffer for Christ’s sake (see Acts 9:13-16). When Ananias laid hands on Saul, he told him that he was going to be filled with the Holy Ghost (see Acts 9:17). This is where our lesson begins.
III. SAUL REDEEMED FROM SIN (Acts 9:18-22)
A. Saul receives his sight (Acts 9:18). Continuing from verse 17, this verse says “And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.” As soon as Ananias laid hands on Saul so that he could receive his sight, “immediately there fell from his eyes as it had been scales.” Whether these were actual scales or not, we can’t be sure, because Luke describes them saying “as it had been scales” meaning “something that looked like fish scales.” Since the Greek word translated “scales” comes from a word that means “to peel,” some scholars suggest that actual scales of some sort may have been covering Saul’s eyes. Again, there is no evidence that this was the case. Saul received his sight “forthwith” or immediately, and he “arose, and was baptized.” No doubt, Saul was kneeling before Ananias as when he received his sight. Therefore, he stood up and “was baptized.” As noted throughout the book of Acts, those who trusted in Christ immediately obeyed the rite of baptism which was commanded by Jesus (see Matthew 28:19). Water baptism also identified the believer with Christ and other believers (see Acts 2:41; 8:12; 10:48; 16:33; 18:6). The point was settled; Saul was now a disciple of Christ. He not only stops opposing Christ, but he also devotes himself entirely to the Lord’s service and honor.
B. Saul receives food (Acts 9:19-20).
1. (vs. 19). This verse says “And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.” Saul had gone three days without food, fasting. This, along with the mighty weight that was upon his spirit, had made him very weak. Therefore, “when he had received meat, he was strengthened.” The word “meat” means food. After eating, Saul received his bodily strength. “Then was Saul certain days with the disciples which were at Damascus.” The term “disciples” refers to all the believers in Damascus and not the Twelve Disciples or Apostles, for they were still in Jerusalem (see Acts 8:1). Luke does not tell us how long Saul was with the believers in Damascus; he only says that Saul spent “certain days” with them.
2. (vs. 20). This verse says “And straightway he preached Christ in the synagogues, that he is the Son of God.” Soon after associating himself with other believers, Luke says that “straightway he preached Christ in the synagogues, that he is the Son of God.” In other words, soon Saul began to preach in the synagogues that Jesus “is the Son of God.” Two points are made clear here. First, where Saul preached: “in the synagogues of the Jews.” The gospel was to be preached to the Jews first (Acts 1:8; Romans 1:16). But when the Jews rejected the gospel message, Paul turned to the Gentiles, knowing that they would listen (see Acts 13:46-48; Romans 1:16). The “synagogues” were the places where Jews preached against Christ and where Saul himself had often punished believers (see Acts 26:11). Therefore, he openly professed Christianity in a place where he had once opposed it. Second, what Saul preached: “He preached Christ.” From the time he began to be a preacher, Saul stuck to preaching Christ. In his letter to the Corinthian church, Paul said “We preach not ourselves, but Christ Jesus our Lord” (see II Corinthians 4:5). In other words, he preached nothing but Jesus Christ, and Him crucified. The message that Saul preached concerning Christ was “that he is the Son of God,” His beloved Son, in whom He is well pleased.
C. Saul receives strength (Acts 9:21-22).
1. (vs. 21). This verse says “But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?” As Saul preached to unbelieving Jews in the synagogue, “all that heard him were amazed.” Anyone who heard Saul preach was “amazed” or astonished and confused by him. Their confusion caused them to say among themselves “Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?” Simply put, the unbelievers in Damascus were saying among one another “Isn’t this the same man, who in Jerusalem attacked those who called on this name (Jesus), and had come here (to Damascus) for the express purpose of bringing Jesus’ followers back to Jerusalem bound (in chains) before the chief priests?” The people were astonished because now Saul was also calling on “this name” meaning Jesus, and was persuading others to call upon it. It didn’t make any sense. None of them could believe that Saul, the persecutor of Christians would ever preach Christ as he was now doing.
2. (vs. 22). In this verse Luke writes “But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.” The phrase “But Saul increased the more in strength” most likely means that Saul became more powerful in his preaching and teaching. His preaching was so powerful that he “confounded the Jews which dwelt at Damascus, proving that this is very Christ.” In other words, as Saul grew stronger in the Word, he “confounded” or perplexed the Jews who were living in Damascus. They were perplexed because Saul, no doubt used Scripture as we all should, in “proving that this (Jesus) is very Christ.” The word “Christ” means Messiah or Anointed One.
IV. SAUL REMOVED FROM DAMASCUS (Acts 9:23-25)
A. Saul’s execution planned (Acts 9:23-24).
1. (vs. 23). This verse says “And after that many days were fulfilled, the Jews took counsel to kill him.” The phrase “And after that many days were fulfilled” seems to indicate that there was a time gap between verses 22 and 23. This time gap may be what Paul referred to in Galatians 1:17-18. Sometime after the events of verse 22, Saul apparently spent some time in Arabia, then returned to Damascus to proclaim the gospel (see Galatians 1:17). This is most likely where verse 23 comes into play. During the time spent in Arabia, Paul stated that God was preparing him to preach Christ among the Gentiles (see Galatians 1:15-16). When Saul returned to Damascus, he continued to preach the gospel with boldness which offended the unbelieving Jews who then “took counsel to kill him.” The Jews were unable to counter Saul’s message that Jesus was the Messiah, so they “took counsel” or “plotted” to kill him. Since they couldn’t stop the message, they decided to stop the messenger. Some things never change!
2. (vs. 24). This verse says “But their laying await was known of Saul. And they watched the gates day and night to kill him.” Luke does not tell us how, but somehow the plot to kill Saul became known by him, for Luke writes “But their laying await (in wait) was known of Saul.” The plot to kill Saul was revealed in that “they watched the gates day and night to kill him.” The word “they” refers to those the governor of Damascus appointed to guard (see II Corinthians 11:32) “the gates day and night” in order to apprehend Saul, if he tried to leave the city. If he did and was captured, he would be killed.
B. Saul’s escape performed (Acts 9:25). In this verse, Luke went on to say “Then the disciples took him by night, and let him down by the wall in a basket.” Having learned of the plot to kill Saul, “the disciples took him by night, and let him down by the wall in a basket.” The term “disciples” refers to Christians in Damascus not the Twelve Disciples. Later, “the disciples” would be called “Christians” (see Acts 11:26), a description that appears in only two other places in the Bible (see Acts 26:28; I Peter 4:16). These “disciples” or followers of Christ, helped Saul escape by letting him down the city wall in a basket at night so that he wouldn’t be seen by the guards.
V. SAUL REBUFFED BY THE JERUSALEM CHRISTIANS (Acts 9:26-27)
A. Saul’s attempt to join other believers in Damascus (Acts 9:26). In this verse Luke writes “And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.” It appears from Galatians 1:16-18, that it was only after Saul had been saved for three years that he “was come to Jerusalem” meaning he returned to Jerusalem. This was the first time he had been back to Jerusalem since he asked the high priest for letters authorizing him to go to Damascus to find Christians and bring them back to Jerusalem to be dealt with. After three years (see Galatians 1:10) Saul returned to Jerusalem and “he assayed to join himself to the disciples.” The term “assayed” means to “attempt” or “try” indicating that Saul tried to join the other followers of Christ in Jerusalem and be included in their fellowship. However, the response of these disciples was that “they were all afraid of him, and believed not that he was a disciple.” Saul therefore, was a man without a people. He was seen as a traitor to his former associates who opposed Christ, and his new brethren in Jerusalem couldn’t afford to trust him.
B. Barnabas intervenes for Saul (Acts 9:27). This verse says “But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.” Whereas most, if not all the believers in Jerusalem didn’t believe that Saul was saved, “Barnabas took him, and brought him to the apostles.” Providentially, there was one who believed that Saul’s conversion was genuine. “Barnabas” of Cyprus had already encouraged the Jerusalem church with his generosity (see Acts 4:36-37) proving the accuracy of his name “son of consolation.” Now he’s encouraging Saul. “Barnabas” took Saul to himself and accepted the responsibility of obtaining Saul’s acceptance by the rest of the believers. He “brought him to the apostles, and declared unto them how he (Saul) had seen the Lord in the way.” Barnabas related the facts regarding Saul’s changed life to the “apostles” first. Even the church leaders, the apostles, had stayed away from Saul, so the first step in reassuring the whole church was to convince the apostles. He told them how Saul “had seen the Lord in the way.” The words “in the way” is a reference to the road to Damascus (see Acts 9:3). Barnabas told the apostles how Jesus had appeared to this one-time persecutor and saved him. He knew all about Saul’s experience because “he (Barnabas) had spoken to him (Saul).” Barnabas apparently spent time alone with Saul and heard his remarkable story, and was convinced that it was true. Barnabas also told the apostles “how he had preached boldly at Damascus in the name of Jesus.” It’s quite possible that Barnabas may have also heard Saul preach in Damascus in one of the synagogues where foreign Jews worshipped (see Acts 6:9).
VI. SAUL RECEIVED BY THE APOSTLES (Acts 9:28-31) A. Christ is proclaimed (Acts 9:28-29).
1. (vs. 28). This verse says “And he (Saul) was with them (the apostles) coming in and going out at Jerusalem.” The word “them” here most likely refers to the apostles, particularly Peter and James. Saul later said that he saw only two apostles in Jerusalem at that time, Peter and the Lord’s half brother James (see Galatians 1:18-19). The fact that Saul “was with them” means that he was accepted by Peter and James which no doubt opened the door of fellowship with other believers. The phrase “coming in and going out at Jerusalem” means that Saul was able to move freely in the company of the apostles in and out of Jerusalem.
2. (vs. 29). This verse says “And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.” Saul was now able to move freely in Jerusalem, so he “spake boldly in the name of the Lord Jesus.” With no hindrances at this time, Saul preached the gospel “boldly” in Jesus’ name. As he spoke boldly, he “disputed against the Grecians: but they went about to slay him.” Saul’s boldness led him back into the same synagogue where Stephen had testified of Christ (see Acts 6:9). He “disputed against the Grecians” means that he debated with the Hellenistic Jews with the idea of convincing them of the Christian faith. These Jews are here called “Grecians” because they were from Greek speaking areas, and they spoke Greek not Hebrew. The result of Saul’s debates with them was that “they went about to slay him.” Unable to answer his arguments, these “Grecians” or Hellenistic Jews, resorted to the ultimate weapon used by intellectual cowards---murder.
B. The church at Jerusalem moves forward (Acts 9:30-31).
1. (vs. 30). This verse says “Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.” The phrase “Which when the brethren knew” refers to the plan of the Grecians to kill Saul (see Acts 9:29). The Greek word translated “knew” signifies an accurate and certain knowledge. They didn’t act on hearsay; this threat to Saul was real. The term “brethren” or “brothers” refers to the other believers in Jerusalem who had now come to accept Saul as one of their own.When the fellow Christians learned of the plot to kill Saul, “they brought him down to Caesarea, and sent him forth to Tarsus.” Saul was hurried away by his new brethren to “Caesarea” which was a seaport city along the Mediterranean Sea, the logical place to book passage to another location. “Caesarea” was also the governmental headquarters of the Roman province of Judaea. From “Caesarea” Saul was sent “forth to Tarsus” his hometown (see Acts 9:11). “Tarsus” was located in what is today southern Turkey and was also a notable city in the Roman world (see Acts 21:39) with a significant Jewish population. It’s quite possible that the believers felt that it was best for Saul to return to his hometown of “Tarsus.” Being in a familiar place can oftentimes enhance a person’s safety.
2. (vs. 31). In our final verse, Luke writes “Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.” With the conversion of Saul, “Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified.” Because Saul was now a disciple of Christ, all the turmoil caused by this former persecutor ended, and the believers enjoyed a period of “rest throughout all Judaea and Galilee and Samaria” meaning that the churches throughout Palestine experienced relative peace from persecution. During this time, the churches “were edified” or built up in their faith. They were also “walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.” In other words, the believers in Palestine showed their respect or reverence for the Lord by the way they lived, and in the comfort and encouragement of the Holy Spirit, the church continued to grow.
VII. Conclusion. In this week’s lesson, Luke uses the conversion of Saul to bring to a close the Christian mission of bringing the gospel to the Jews. The Jewish Saul's rejection of Christianity, and Judaism's rejection of Saul, the Christian Jew brings to a close the purely Jewish mission of Jerusalem Christians. There are many reasons to believe that the Christian faith is from God. Among them are the many changed lives that have occurred through the centuries. In this week’s lesson, Luke has shown us one of the most dramatic conversions, that of Saul (Paul) of Tarsus. Saul made a big impact in Damascus and Jerusalem even though he was a new believer. We, like Saul may have been bold witnesses for Christ when we were first saved, but for some reason we may have backed off somewhat from that eagerness. We can regain that fervency we once had simply by again giving our testimony, telling family and friends what Christ has done for us.
Lesson: Acts 9:18-31
Golden Text: “And straightway he preached Christ in the synagogues, that he is the Son of God” (Acts 9:20).
I. INTRODUCTION. It had to be a great surprise to both the friends and enemies of Christianity when God recruited maybe the worst foe to Christianity, to become a great missionary and defender of the faith. Of course, that would be Saul of Tarsus, who became the Apostle Paul. In this week’s lesson we take a look at the time soon after the conversion of Saul and note his fervent evangelistic witness for Christ. He continued that fervency his whole life. However, for most of us, our boldness and evangelistic zeal tend to diminish over the years. As we study this lesson, let us renew our commitment to the evangelistic zeal we had when we first trusted Christ.
II. BACKGROUND FOR THE LESSON. At the stoning of Stephen, we are first introduced to a young man named Saul (see Acts 7:58), who later was called Paul after he and Barnabas left on their first missionary journey (see Acts 13:9). After the burial of Stephen, Luke writes that Saul “made havoc of the church” entering believers’ homes and taking the men and women to prison (see Acts 8:2-3). As a result of Saul’s actions against the church in Jerusalem, believers were scattered abroad preaching the word wherever they went (see Acts 8:4). The next time Saul is mentioned is when he stepped up his war against Christians and went to the high priest to get authorization to go to the synagogues in Damascus, Syria and bring any believers he found back to Jerusalem (see Acts 9:1-2). Damascus was the largest Jewish population center next to Jerusalem. It was also a center of trade and movement of people. This helped to further the spread of the Christian witness. While travelling to Damascus, the Lord Jesus appeared to Saul who was blinded by a very bright light (see Acts 9:3). He fell to the ground and heard a voice saying to him, “Saul, Saul! Why are you persecuting me?” Saul said, “Who are you, Lord?” Then the voice answered, “I am Jesus, the one you are persecuting. Get up and go into Damascus. Someone there will tell you what you must do.” The men traveling with Saul just stood there, unable to speak. They heard the voice, but they saw no one. Saul got up from the ground and opened his eyes, but he couldn’t see. So the men with him held his hand, and led him into Damascus. For three days, Saul could not see nor did he eat or drink (see Acts 9:5-9). Fasting was one of the signs of repentance for a Jew (see Daniel 9:3-6). In the meantime, the Lord appeared to a certain man named Ananias in Damascus, telling him to find Saul and lay hands on him so that he would be able to see again (see Acts 9:10-12). Ananias was reluctant to go look for Saul because of his reputation, but he obeyed the Lord. When Ananias found Saul, he told him that he was the Lord’s chosen vessel who would take the gospel to the Gentiles (see Romans 11:13; Galatians 1:15-16; 2:7-9), but that he would also suffer for Christ’s sake (see Acts 9:13-16). When Ananias laid hands on Saul, he told him that he was going to be filled with the Holy Ghost (see Acts 9:17). This is where our lesson begins.
III. SAUL REDEEMED FROM SIN (Acts 9:18-22)
A. Saul receives his sight (Acts 9:18). Continuing from verse 17, this verse says “And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.” As soon as Ananias laid hands on Saul so that he could receive his sight, “immediately there fell from his eyes as it had been scales.” Whether these were actual scales or not, we can’t be sure, because Luke describes them saying “as it had been scales” meaning “something that looked like fish scales.” Since the Greek word translated “scales” comes from a word that means “to peel,” some scholars suggest that actual scales of some sort may have been covering Saul’s eyes. Again, there is no evidence that this was the case. Saul received his sight “forthwith” or immediately, and he “arose, and was baptized.” No doubt, Saul was kneeling before Ananias as when he received his sight. Therefore, he stood up and “was baptized.” As noted throughout the book of Acts, those who trusted in Christ immediately obeyed the rite of baptism which was commanded by Jesus (see Matthew 28:19). Water baptism also identified the believer with Christ and other believers (see Acts 2:41; 8:12; 10:48; 16:33; 18:6). The point was settled; Saul was now a disciple of Christ. He not only stops opposing Christ, but he also devotes himself entirely to the Lord’s service and honor.
B. Saul receives food (Acts 9:19-20).
1. (vs. 19). This verse says “And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.” Saul had gone three days without food, fasting. This, along with the mighty weight that was upon his spirit, had made him very weak. Therefore, “when he had received meat, he was strengthened.” The word “meat” means food. After eating, Saul received his bodily strength. “Then was Saul certain days with the disciples which were at Damascus.” The term “disciples” refers to all the believers in Damascus and not the Twelve Disciples or Apostles, for they were still in Jerusalem (see Acts 8:1). Luke does not tell us how long Saul was with the believers in Damascus; he only says that Saul spent “certain days” with them.
2. (vs. 20). This verse says “And straightway he preached Christ in the synagogues, that he is the Son of God.” Soon after associating himself with other believers, Luke says that “straightway he preached Christ in the synagogues, that he is the Son of God.” In other words, soon Saul began to preach in the synagogues that Jesus “is the Son of God.” Two points are made clear here. First, where Saul preached: “in the synagogues of the Jews.” The gospel was to be preached to the Jews first (Acts 1:8; Romans 1:16). But when the Jews rejected the gospel message, Paul turned to the Gentiles, knowing that they would listen (see Acts 13:46-48; Romans 1:16). The “synagogues” were the places where Jews preached against Christ and where Saul himself had often punished believers (see Acts 26:11). Therefore, he openly professed Christianity in a place where he had once opposed it. Second, what Saul preached: “He preached Christ.” From the time he began to be a preacher, Saul stuck to preaching Christ. In his letter to the Corinthian church, Paul said “We preach not ourselves, but Christ Jesus our Lord” (see II Corinthians 4:5). In other words, he preached nothing but Jesus Christ, and Him crucified. The message that Saul preached concerning Christ was “that he is the Son of God,” His beloved Son, in whom He is well pleased.
C. Saul receives strength (Acts 9:21-22).
1. (vs. 21). This verse says “But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?” As Saul preached to unbelieving Jews in the synagogue, “all that heard him were amazed.” Anyone who heard Saul preach was “amazed” or astonished and confused by him. Their confusion caused them to say among themselves “Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?” Simply put, the unbelievers in Damascus were saying among one another “Isn’t this the same man, who in Jerusalem attacked those who called on this name (Jesus), and had come here (to Damascus) for the express purpose of bringing Jesus’ followers back to Jerusalem bound (in chains) before the chief priests?” The people were astonished because now Saul was also calling on “this name” meaning Jesus, and was persuading others to call upon it. It didn’t make any sense. None of them could believe that Saul, the persecutor of Christians would ever preach Christ as he was now doing.
2. (vs. 22). In this verse Luke writes “But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.” The phrase “But Saul increased the more in strength” most likely means that Saul became more powerful in his preaching and teaching. His preaching was so powerful that he “confounded the Jews which dwelt at Damascus, proving that this is very Christ.” In other words, as Saul grew stronger in the Word, he “confounded” or perplexed the Jews who were living in Damascus. They were perplexed because Saul, no doubt used Scripture as we all should, in “proving that this (Jesus) is very Christ.” The word “Christ” means Messiah or Anointed One.
IV. SAUL REMOVED FROM DAMASCUS (Acts 9:23-25)
A. Saul’s execution planned (Acts 9:23-24).
1. (vs. 23). This verse says “And after that many days were fulfilled, the Jews took counsel to kill him.” The phrase “And after that many days were fulfilled” seems to indicate that there was a time gap between verses 22 and 23. This time gap may be what Paul referred to in Galatians 1:17-18. Sometime after the events of verse 22, Saul apparently spent some time in Arabia, then returned to Damascus to proclaim the gospel (see Galatians 1:17). This is most likely where verse 23 comes into play. During the time spent in Arabia, Paul stated that God was preparing him to preach Christ among the Gentiles (see Galatians 1:15-16). When Saul returned to Damascus, he continued to preach the gospel with boldness which offended the unbelieving Jews who then “took counsel to kill him.” The Jews were unable to counter Saul’s message that Jesus was the Messiah, so they “took counsel” or “plotted” to kill him. Since they couldn’t stop the message, they decided to stop the messenger. Some things never change!
2. (vs. 24). This verse says “But their laying await was known of Saul. And they watched the gates day and night to kill him.” Luke does not tell us how, but somehow the plot to kill Saul became known by him, for Luke writes “But their laying await (in wait) was known of Saul.” The plot to kill Saul was revealed in that “they watched the gates day and night to kill him.” The word “they” refers to those the governor of Damascus appointed to guard (see II Corinthians 11:32) “the gates day and night” in order to apprehend Saul, if he tried to leave the city. If he did and was captured, he would be killed.
B. Saul’s escape performed (Acts 9:25). In this verse, Luke went on to say “Then the disciples took him by night, and let him down by the wall in a basket.” Having learned of the plot to kill Saul, “the disciples took him by night, and let him down by the wall in a basket.” The term “disciples” refers to Christians in Damascus not the Twelve Disciples. Later, “the disciples” would be called “Christians” (see Acts 11:26), a description that appears in only two other places in the Bible (see Acts 26:28; I Peter 4:16). These “disciples” or followers of Christ, helped Saul escape by letting him down the city wall in a basket at night so that he wouldn’t be seen by the guards.
V. SAUL REBUFFED BY THE JERUSALEM CHRISTIANS (Acts 9:26-27)
A. Saul’s attempt to join other believers in Damascus (Acts 9:26). In this verse Luke writes “And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.” It appears from Galatians 1:16-18, that it was only after Saul had been saved for three years that he “was come to Jerusalem” meaning he returned to Jerusalem. This was the first time he had been back to Jerusalem since he asked the high priest for letters authorizing him to go to Damascus to find Christians and bring them back to Jerusalem to be dealt with. After three years (see Galatians 1:10) Saul returned to Jerusalem and “he assayed to join himself to the disciples.” The term “assayed” means to “attempt” or “try” indicating that Saul tried to join the other followers of Christ in Jerusalem and be included in their fellowship. However, the response of these disciples was that “they were all afraid of him, and believed not that he was a disciple.” Saul therefore, was a man without a people. He was seen as a traitor to his former associates who opposed Christ, and his new brethren in Jerusalem couldn’t afford to trust him.
B. Barnabas intervenes for Saul (Acts 9:27). This verse says “But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.” Whereas most, if not all the believers in Jerusalem didn’t believe that Saul was saved, “Barnabas took him, and brought him to the apostles.” Providentially, there was one who believed that Saul’s conversion was genuine. “Barnabas” of Cyprus had already encouraged the Jerusalem church with his generosity (see Acts 4:36-37) proving the accuracy of his name “son of consolation.” Now he’s encouraging Saul. “Barnabas” took Saul to himself and accepted the responsibility of obtaining Saul’s acceptance by the rest of the believers. He “brought him to the apostles, and declared unto them how he (Saul) had seen the Lord in the way.” Barnabas related the facts regarding Saul’s changed life to the “apostles” first. Even the church leaders, the apostles, had stayed away from Saul, so the first step in reassuring the whole church was to convince the apostles. He told them how Saul “had seen the Lord in the way.” The words “in the way” is a reference to the road to Damascus (see Acts 9:3). Barnabas told the apostles how Jesus had appeared to this one-time persecutor and saved him. He knew all about Saul’s experience because “he (Barnabas) had spoken to him (Saul).” Barnabas apparently spent time alone with Saul and heard his remarkable story, and was convinced that it was true. Barnabas also told the apostles “how he had preached boldly at Damascus in the name of Jesus.” It’s quite possible that Barnabas may have also heard Saul preach in Damascus in one of the synagogues where foreign Jews worshipped (see Acts 6:9).
VI. SAUL RECEIVED BY THE APOSTLES (Acts 9:28-31) A. Christ is proclaimed (Acts 9:28-29).
1. (vs. 28). This verse says “And he (Saul) was with them (the apostles) coming in and going out at Jerusalem.” The word “them” here most likely refers to the apostles, particularly Peter and James. Saul later said that he saw only two apostles in Jerusalem at that time, Peter and the Lord’s half brother James (see Galatians 1:18-19). The fact that Saul “was with them” means that he was accepted by Peter and James which no doubt opened the door of fellowship with other believers. The phrase “coming in and going out at Jerusalem” means that Saul was able to move freely in the company of the apostles in and out of Jerusalem.
2. (vs. 29). This verse says “And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.” Saul was now able to move freely in Jerusalem, so he “spake boldly in the name of the Lord Jesus.” With no hindrances at this time, Saul preached the gospel “boldly” in Jesus’ name. As he spoke boldly, he “disputed against the Grecians: but they went about to slay him.” Saul’s boldness led him back into the same synagogue where Stephen had testified of Christ (see Acts 6:9). He “disputed against the Grecians” means that he debated with the Hellenistic Jews with the idea of convincing them of the Christian faith. These Jews are here called “Grecians” because they were from Greek speaking areas, and they spoke Greek not Hebrew. The result of Saul’s debates with them was that “they went about to slay him.” Unable to answer his arguments, these “Grecians” or Hellenistic Jews, resorted to the ultimate weapon used by intellectual cowards---murder.
B. The church at Jerusalem moves forward (Acts 9:30-31).
1. (vs. 30). This verse says “Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.” The phrase “Which when the brethren knew” refers to the plan of the Grecians to kill Saul (see Acts 9:29). The Greek word translated “knew” signifies an accurate and certain knowledge. They didn’t act on hearsay; this threat to Saul was real. The term “brethren” or “brothers” refers to the other believers in Jerusalem who had now come to accept Saul as one of their own.When the fellow Christians learned of the plot to kill Saul, “they brought him down to Caesarea, and sent him forth to Tarsus.” Saul was hurried away by his new brethren to “Caesarea” which was a seaport city along the Mediterranean Sea, the logical place to book passage to another location. “Caesarea” was also the governmental headquarters of the Roman province of Judaea. From “Caesarea” Saul was sent “forth to Tarsus” his hometown (see Acts 9:11). “Tarsus” was located in what is today southern Turkey and was also a notable city in the Roman world (see Acts 21:39) with a significant Jewish population. It’s quite possible that the believers felt that it was best for Saul to return to his hometown of “Tarsus.” Being in a familiar place can oftentimes enhance a person’s safety.
2. (vs. 31). In our final verse, Luke writes “Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.” With the conversion of Saul, “Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified.” Because Saul was now a disciple of Christ, all the turmoil caused by this former persecutor ended, and the believers enjoyed a period of “rest throughout all Judaea and Galilee and Samaria” meaning that the churches throughout Palestine experienced relative peace from persecution. During this time, the churches “were edified” or built up in their faith. They were also “walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.” In other words, the believers in Palestine showed their respect or reverence for the Lord by the way they lived, and in the comfort and encouragement of the Holy Spirit, the church continued to grow.
VII. Conclusion. In this week’s lesson, Luke uses the conversion of Saul to bring to a close the Christian mission of bringing the gospel to the Jews. The Jewish Saul's rejection of Christianity, and Judaism's rejection of Saul, the Christian Jew brings to a close the purely Jewish mission of Jerusalem Christians. There are many reasons to believe that the Christian faith is from God. Among them are the many changed lives that have occurred through the centuries. In this week’s lesson, Luke has shown us one of the most dramatic conversions, that of Saul (Paul) of Tarsus. Saul made a big impact in Damascus and Jerusalem even though he was a new believer. We, like Saul may have been bold witnesses for Christ when we were first saved, but for some reason we may have backed off somewhat from that eagerness. We can regain that fervency we once had simply by again giving our testimony, telling family and friends what Christ has done for us.
Saturday, October 3, 2015
The Ministry of the Holy Spirit
Sunday School Lesson
Lesson: Acts 8:9-24
Golden Text: “Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee” (Acts 8:22).
I. INTRODUCTION. Many times great lessons can be taught by contrast. This week’s lesson teaches an important lesson about ministry by contrasting an early church preacher named Philip with a sorcerer by the name of Simon. Here’s a clear case that some people just don’t get it. The “it” here is the purpose and source of ministry. Philip understood ministry as helping hurting people. He preached Christ, cast out demons, and healed those who were paralyzed and crippled (see Acts 8:5-7). Of course none of it could’ve been done without the power of the Holy Spirit. Simon had an entirely different attitude about ministry. He saw ministry as an opportunity to make a name for himself (see Acts 8:9) and to gain great power (see Acts 8:19).
II. BACKGROUND FOR THE LESSON. The persecution of early Christians following Stephen’s death forced many to scatter out from Jerusalem into the provinces of Judea and Samaria. However, the apostles remained in Jerusalem (see Acts 8:1). The fleeing of the saints from Jerusalem helped them spread the gospel, enabling them to fulfill an important phase of Jesus’ Great Commission (see Acts 1:8; 8:4). One of those who was scattered from Jerusalem was Philip, a colleague of Stephen and one of the seven men chosen to serve in the ministry to the widows (see Acts 6:5). This Philip was not Philip the apostle (see Matthew 10:2-4), but was one of the seven deacons, and later described as “Philip the evangelist” (see Acts 21:8). Philip preached in the city of Samaria where there was a tremendous response to the preaching of the Word (see Acts 8:5). His message was accompanied with signs and wonders (see Acts 8:6) just as the apostles had been in Jerusalem earlier (see Acts 5:12-16). Signs and wonders confirmed the preaching of God’s Word (see Mark 16:20; Hebrews 2:3-4). Many who were possessed by demons or “unclean spirits” were delivered and many who were “taken with palsies” meaning paralyzed or crippled were healed (see Acts 8:7). As a result, there was great joy in Samaria (see Acts 8:8). There could be no mistake: God was present and working in that place. Now, where the Samaritan religion had been most prominent, multitudes were turning with great joy to faith in Israel’s rejected Messiah, Jesus Christ. This is where our lesson begins.
III. THE SAMARITANS SAVED (Acts 8:9-13)
A. Simon deceives the people of Samaria (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.” The word “But” introduces what becomes a contrast between Simon and Philip. Luke tells us that “there was a certain man, called Simon, which beforetime in the same city used sorcery.” Dwelling in “Samaria” was a man named Simon who was a sorcerer. He is often referred to as Simon the Sorcerer or Simon Magnus. The word “sorcery” refers to claiming to have powers by using magic or witchcraft. The phrase “which beforetime in the same city used sorcery” means that long before Philip came to Samaria, Simon had been performing acts of magic and witchcraft, deceiving the Samaritans.When he performed his acts of magic and witchcraft, Simon “bewitched the people of Samaria.” In other words, the people were amazed or stood in awe of Simon’s trickery. He was also “giving out that himself was some great one” meaning that he claimed to be someone great.
B. Simon’s influence over the people of Samaria (Acts 8:10-11).
1. (vs. 10). This verse goes on to say “To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.” The words “to whom” refer to Simon and the word “they” refers to the Samaritans. Because Simon was able to deceive the people with his so-called abilities, “they all gave heed.” This means that all the people of Samaria paid great attention to Simon. The phrase “from the least to the greatest” indicates that people from all social ranks gave credence to his claims of greatness. This would include young and old, poor and rich, governors and the governed. The people were so impressed by Simon that that declared that “This man is the great power of God.” We can’t be sure exactly what the people meant by this, for Luke does not give us that information. However, what we do know is that they were ascribing Simon’s so-called power as coming from God.
2. (vs. 11). This verse says, “And to him (Simon) they had regard, because that of long time he had bewitched them with sorceries.” The phrase “And to him they had regard” means that the people of Samaria highly respected Simon. This was because “that of long time he had bewitched them with sorceries.” In other words, for a long time, Simon had mystified and dazzled them with his magic. Since he had demonstrated astounding power for so long, he had become a fixture in Samaria. He probably became rich because of his vast influence as well.
C. The conversion of many Samaritans (Acts 8:12). This verse says “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.” The word “But” introduces a contrast between Simon and Philip. Simon had much influence over the people, “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized.” Those who previously followed Simon now “believed Philip” as he preached the good news of the gospel of Jesus Christ. Luke described it as “preaching the things concerning the kingdom of God, and the name of Jesus Christ.” Philip’s preaching was accompanied by supernatural signs of healing and demon exorcism (see Acts 8:6-7) that surpassed any sorceries Simon had performed. But unlike Simon, Philip didn’t use the miracles to glorify himself; instead they pointed to Christ and His kingdom.When the people heard Philip preaching the kingdom of God in the name of Jesus Christ, “they were baptized, both men and women.” This means that they received Christ as Saviour and Lord, and submitted themselves to the rite of baptism. Baptism was the sign that Jesus commanded for His followers to profess their faith (see Matthew 28:19). Christian baptism is not something to be debated, but it’s a command to be obeyed! Baptism was the immediate response of those who repented of their sins, and trusted Jesus as Lord and Saviour. It was an outward act that verified an inward change (see Acts 8:36-38; 9:18; 10:48; 16:33; 18:8). The rite of baptism was administered to “both men and women.” From the days of Jesus’ ministry, women were equal partners in faith (see Luke 8:2-3; Acts 1:12-14) as well as persecution (see Acts 8:3).
D. 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.” Because of Philip’s powerful preaching, many in Samaria believed and even “Simon himself believed also” receiving Jesus as a result of the powerful gospel. He was convinced that Philip preached a true doctrine, because he saw it confirmed by real miracles. Who would be better able to judge what was real from what was unreal than Simon, who himself was aware that he used trickery. Simon’s present conviction went so far that “he was baptized.” He was admitted, as other believers were, into the church by baptism; and we have no reason to think that Philip was wrong in baptizing him, nor in baptizing him quickly.Luke then tells us that after being baptized Simon “continued with Philip” meaning that he followed Philip everywhere he went sticking to him like a true disciple. However, we are also told that Simon “wondered, beholding the miracles and signs which were done” which seems to indicate that Simon’s major interest in Philip was the great number of miracles and signs he performed. He “wondered” or was amazed at Philip’s miracles which far exceeded Simon’s own magic.
IV. THE HOLY SPIRIT SENT (Acts 8:14-17)
A.The apostles sent to Samaria (Acts 8:14). In this verse, Luke writes “Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John.” Even though the church at Jerusalem was experiencing persecution causing many believers to scatter throughout Samaria and Judea, the apostles remained in Jerusalem (see Acts 8:1). While in Jerusalem, they “heard that Samaria had received the word of God, they sent unto them Peter and John.” News that there was a spiritual awakening in Samaria because the people “had received the word of God,” quickly reached the apostles in Jerusalem. Therefore, “they sent unto them (the Samaritans) Peter and John.” The apostles chose two prominent men from among themselves, Peter and John to go to Samaria to confirm the spiritual work that was being doing there.
B. The
apostles’ ministry in Samaria (Acts 8:15-17).
1. (vs. 15). This verse continues to say
“Who (Peter and John), when they were come down, prayed for them, that
they might receive the Holy Ghost.” This verse is a
continuation of the previous verse and the noun “Who” refers to
Peter and John. Even though Samaria was north of Jerusalem, since
Jerusalem was about 2500 feet above sea level, whenever anyone travelled from
the city, it was considered as going down. In this case, when
Peter and John “were come down” from Jerusalem, they went to
Samaria and “prayed for them, that they might receive the Holy
Ghost.” For sure the Scriptures don’t
indicate that praying was the only way to receive the Holy Spirit, but this is
how God chose to do it with the Samaritans. In the next verse,
Luke explains that the believing Samaritans had not received the Holy
Spirit. For reasons known only to God, as the church was growing,
the Holy Spirit was not given every time at the moment a person was saved as He
is today. In this case with the Samaritans, God chose to have
Peter and John pray that the Samaritans would receive the Holy Ghost.
And when the Holy Spirit was given, He was not given the same way each
time. On Pentecost, the Holy Spirit came upon the disciples both
suddenly and miraculously, evidenced by the sound of a mighty rushing wind,
tongues of fire, and speaking in other languages (see Acts 2:1-13).
But there is no evidence that the Holy Ghost fell on those who were saved
on that day (about 3,000 men) the same way as He did on the disciples.
When Cornelius was saved, the Holy Spirit came before he was baptized
(see Acts 10:44-48). Years later, Paul laid hands on some
believers and they received the Holy Ghost, speaking in tongues, or other
languages and prophesying (see Acts 19:1-6). While some people
believe that receiving the Spirit is always accompanied by speaking in tongues,
there is no mention of tongues in the events in Samaria. Tongues
was a sign to unbelievers (see I Corinthians 14:22), which was the ability to
speak in known languages that had not been learned by the speaker.
2. (vs. 16). This verse goes on to say “(For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)” By the time of the writing of the book of Acts, all believers were receiving the Holy Spirit at the moment of conversion with no fanfare just like those 3000 men who were saved at Pentecost. However, when Luke wrote the previous verse stating that Peter and John prayed that the Samaritans would receive the Holy Spirit, he added the parenthetical sentence “(For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus)” to show that the church was still in a transitional stage and the Spirit was given to different groups in different ways. However, “they were baptized in the name of the Lord Jesus.” Again, baptism was the outward sign of an inward change that needed to be confirmed by the presence of the Holy Spirit. The prayer of Peter and John would take care of that. 3. (vs. 17). This verse says “Then laid they their hands on them, and they received the Holy Ghost.” The word “they” refers to Peter and John. After Peter and John prayed for the Samaritan believers to receive the Holy Ghost, “Then laid they their hands on them, and they received the Holy Ghost.” It appears that the Holy Ghost only came in a visible way after Peter and John laid their hands on these converts. Since, the Holy Spirit already indwelt these believers because they were convicted by Him, the laying on of hands most likely only involved receiving spiritual gifts (see II Timothy 1:6)
V. SIMON’S PROPOSAL (Acts 8:18-19)
A. Simon offers the apostles money (Acts 8:18).
This verse says
“And when Simon
saw that through laying on of the apostles' hands the Holy Ghost was given, he
offered them money.” The laying on of hands was only one way that the Holy Spirit’s
presence was manifested, but was more likely the normal way spiritual gifts were
given to others by the apostles (see Acts 6:6;II Timothy 1:6) as well as setting
men apart for ministry (see Acts 6:6; 13:2-3; I Timothy 4:14; 5:22).
The phrase “when Simon saw that through laying on of the
apostles' hands the Holy Ghost was given” indicates that Simon assumed
that the Holy Spirit could only be received by the laying on of hands.
Even though Simon had believed (see verse 13), his faith at best was
immature and maybe even counterfeit (see John 2:23-25; 8:30, 43-44).
He thought this was a remarkable magic trick and he wanted to be able to
do it. Since Simon had been a famous sorcerer, he was probably
rich. He must’ve thought that Peter and John had the ability in
themselves to give the Holy Spirit and he wanted it badly, so
“he offered them money.” Since
it was customary for ancient magicians and sorcerers to buy secrets from other
sorcerers, Simon may not have realized that what he was asking for was both
inappropriate and sinful. To him, offering the apostles money may
have been perfectly normal.
B. Simon’s desire to buy God’s power (Acts
8:19). In
this verse Simon said “Give me also this power, that on whomsoever I lay
hands, he may receive the Holy Ghost.”
The word
“power” here means “authority.” Simon was trying
to buy the same authority the apostles had to bestow God’s power.
Since Simon was still a very young convert and easily tempted, he thought
the apostles could give him the authority to lay hands on
others so that they would receive the Holy Spirit.
VI. SIMON REBUKED BY PETER (Acts
8:20-24)
A. Simon condemned by Peter (Acts
8:20-21).
1.
(vs. 20). This verse says “But Peter said unto him, Thy money perish with thee,
because thou hast thought that the gift of God may be purchased with
money.” Peter, being
horrified at Simon’s offer, refused it.Peter expressed his contempt for such an absurd thing by saying “Thy money perish with thee.” Not only was this a denial and a repudiation of Simon’s offer, but it was also a warning to Simon that he might perish along with his money. The reason Peter gave such a harsh rebuke to Simon was because he “thought that the gift of God may be purchased with money.” In other words, he thought the “gift of God,” the Holy Spirit, was for sale and all anyone needed was the right price. The Holy Spirit is here called a “gift” and so is every aspect of God’s salvation (see Romans 6:23; Ephesians 2:8). Simon’s sin was trying to buy what God gives freely as a gift. By its very nature a gift is free. Simon’s error was two-fold. First, he viewed the Holy Spirit and His work in the same way that he had viewed his sorcery: something to use to make a living. Second, he thought this power could be purchased with money.
2. (vs. 21). In this verse 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.” With this statement, Peter not only judged Simon’s actions, but also his spiritual condition. The word “matter” literally means “word.” Peter was saying that Simon had no relationship to the gospel message. His heart was not right in God’s estimation.
B. Simon exhorted by Peter (Acts 8:22-23).
1. (vs. 22). In this verse Peter went on to exhort Simon saying “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 therefore of this thy wickedness.” The word “repent” means to change one’s mind while changing the direction of one’s life. Simply put it means to turn away from sin and toward God. Although feeling sorrow for sin is a part of it, true repentance is a genuine, heartfelt desire to be restored. Unfortunately, repentance isn’t a popular word in the pulpit today, but it is still a requirement of those who are children of God (see Matthew 3:1-2; 4:17; Acts 17:29-30). But even before a person repents, he or she must see themselves as a guilty sinner before God. Simon was to repent of his “wickedness” which literally means “badness,” a word that covers both the specific sin and the sinful condition of the heart. The “wickedness” Simon needed to repent of was the very thought that anything God gives could be earned or purchased. Peter then told Simon to “pray God, if perhaps the thought of thine heart may be forgiven thee.” Simon was to direct his prayer to God. The phrase “if perhaps the thought of thine heart may be forgiven thee” seems to indicate that Peter had doubts that God would actually forgive Simon. The words “if perhaps” mean “if possible.” We know that God can and will forgive earnestly confessed sin (see I John 1:9), so if there was any doubt about God forgiving Simon, it would be only if Simon’s repentance wasn’t genuine. Peter was trying to get Simon to see the seriousness of sin (see Romans 7:13) in order to arouse his fear of God. It was not just his specific sin that needed forgiveness, but also “the thought of thine heart” meaning the intention or design of his heart.
2. (vs. 23). In this verse, Peter continued to say to Simon “For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.” When Peter said “For I perceive,” it was not so much by the spirit of discerning, that he perceived that Simon was “in the gall of bitterness, and in the bond of iniquity” as it was in the proposal Simon made. It’s true that the disguises of hypocrites are soon seen through, and the nature of the wolf shows itself even through the cover of the sheep’s clothing. The words “gall” and “bitterness” both imply an unpleasant and even poisonous disposition (see Deuteronomy 29:17-18; 32:28-32; Hebrews 12:14-15). “Iniquity” is any unrighteousness or sin. Peter also declared that Simon was “in the bond of iniquity” meaning he was bound by sin.
C. Simon pleads with Peter (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.” Peter’s strong words struck terror into Simon who pleaded with Peter to “Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.” Peter had exhorted Simon to pray that God would forgive his evil thoughts (see verse 22), but Simon turned the request to Peter and John asking them to “Pray ye to the Lord for me” probably thinking that their supposed powers would be more effective than his. Interestingly, Simon didn’t request that they pray for his heart to be changed by divine grace, and be made right in the sight of God. Neither did he pray for himself as he should have. He asked them to pray “that none of these things which ye have spoken come upon me.” In other words, Simon wanted Peter and John to pray that he would escape punishment for his sin. He was like Pharaoh, who pleaded with Moses to entreat the Lord for him, that he would take away the plagues only, and not that he would take away his sin, the hardness of his heart (see Exodus 8:8; 10:17). Undoubtedly, Simon took Peter’s warning that he and his money would end up in hell (see verse 20). This is all we know of Simon. Luke makes no further mention of him.
VII. Conclusion. The desire for money and prestige 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 try to make it easy to forget our commitment to our Lord and get distracted by that which is corrupt. We must be aware of his schemes and determined to guard our relationship with the Lord.
Saturday, September 26, 2015
Remembering God's Faithfulness
Sunday School Lesson
Lesson: Acts 7:2-4, 8-10, 17, 33-34, 45-47, 52-53, 55
Golden Text: “But he (Stephen), 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” (Acts 7:55).
I. INTRODUCTION. Many churches today still have testimony times during their church services. Very often in these services, believers give testimony of how God has been faithful to them in answering their prayers and meeting their needs. One reason why we enjoy testimony services is because hearing how God has worked in someone else’s life reminds us that God will be faithful in our lives too. In this week’s lesson we find Stephen testifying to God’s faithfulness to the people of Israel. Even though his listeners weren’t receptive to his message, his testimony still reminds us of God’s faithfulness in our lives.
II. BACKGROUND FOR THE LESSON. After the second persecution suffered by the apostles which concluded with them being beaten and commanded not to preach anymore in the name of Jesus (see Acts 4:27-28,34-35, 38-40), the number of believers grew too large for the apostles to minister to all of them effectively. They instructed the believers to choose men to help them in their work, which we call deacons (see Acts 6:1-7). Stephen was one of those chosen being “full of faith and power” (see Acts 6:8). He was totally committed to Christ and therefore a vessel through whom the power of God could flow. We find him doing “great wonders and miracles among the people (see Acts 6:8). Since he was faithful in the modest task of food distribution, Stephen was now entrusted with a wider ministry. God was enabling him to perform works like those of the apostles and of Jesus as well. The miracles Stephen performed gave accreditation to his message. On one occasion he disputed with other Hellenistic Jews in the synagogue (see Acts 6:9). These were Greek speaking Jews who had lived elsewhere in the Roman world but had now returned to Jerusalem. These Jews debated Stephen, but “they were not able to resist the wisdom and the spirit by which he spake” (see Acts 6:10). Since they couldn’t get the best of Stephen in honest debate, his opponents resorted to underhanded methods. They found men willing to make false statements and accusations against Stephen, bringing him before the Sanhedrin Council accusing him of blasphemy against Moses and God (see Acts 6:11-14). Therefore, Stephen had to defend himself against the charge that “this man ceaseth not to speak blasphemous words against this holy place (a reference to either the temple or Jerusalem, but most likely the temple) and the law” (see Acts 6:13). While he stood before the Council, Luke tells us that when all of the council members looked at Stephen, his face looked as if it was the face of an angel (see Acts 6:15). At this point, the high priest asked him if the things that he was accused of were true (see Acts 7:1). What follows including our lesson text is Stephen’s defense, the longest of seven recorded speeches or sermons in the book of Acts. Our lesson begins with Acts 7:2.
III. THE CALL OF ABRAHAM (Acts 7:2-4, 8). As Stephen defended himself against the false charges of blasphemy, his address was not really a defense of himself or an argument against the charges. It was more a declaration of God’s historical dealings with Israel proving His faithfulnes. First, he wanted to show that God had dealt with Israel in different ways and therefore He shouldn’t be limited to only what they were familiar with. Second Stephen wanted to show that it wasn’t necessary to worship God in the temple or Jerusalem in order to receive His blessings. Third, his defense would reveal the hypocrisy of the Jewish nation---a nation that always resisted God-sent leaders and prophets. Stephen hoped that as he defended himself, his words would awaken these current spiritual leaders to their sin of rejecting the prophets, especially the Messiah, Jesus Christ.
A. God reveals Himself to Abraham (Acts 7:2). Our first verse says “And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran.” Stephen began his defense by answering in a formal yet respectful fashion. He said to the Council “Men, brethren, and fathers, hearken.” With the words “Men, brethren, and fathers,” Stephen was giving due respect to the national leaders on the Council. These were not flattering titles, but civil and respectful ones, indicating that he expected them to treat him fairly, with humanity, and in a brotherly fatherly way. But they are ready to see him as both an enemy of Judaism, and an enemy to the Sanhedrin Council, the Jewish leaders. But he addresses them as “Men, brethren, and fathers” hoping that they will look on him as one of them. He called on the council members to “harken” which was an appeal for them to listen carefully to what he was about to say. They might not agree with some of his words, but he pleaded with them to hear him out. Stephen continued to say “The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran.” Stephen began his historical defense with the call of Abraham, who was the father of the Jewish nation. He reminded the Council that God “appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran.” In other words, God first appeared to Abraham in his idolatrous native land of “Mesopotamia” also known as Babylonia and Chaldea (see Genesis 11:27-30). “Mesopotamia” was the land between the Tigris and Euphrates rivers and God spoke to Abraham there “before he dwelt in Charran.” God was leading Abraham to Canaan, the land of promise. However, on his way to Canaan, Abraham and his small family stopped in “Charran” or Haran (see Genesis 11:31).
B. God relocates Abraham (Acts 7:3-4).
1. (vs. 3). Still referring to God’s call of Abraham, in this verse Stephen said “And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee.” The words “thy country” refers to “Charran” or Haran which was also in Mesopotamia about 600 miles from Ur of the Chaldees. God told Abraham to leave “thy kindred, and come into the land which I shall shew thee.” He was to leave his “kindred” or family and continue on with his small immediate family to Canaan, “the land which I (God) shall shew thee.”
2. (vs. 4). This verse says “Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.” After Terah, Abraham’s father moved his family from Ur of the Chaldees, they travelled about 600 miles and “dwelt in Charran” or Haran. Stephen also told the Council that after Abraham’s father died, God “removed him into this land, wherein ye now dwell.” In other words, Stephen told them that Abraham moved his small family from Haran to Israel where “ye (the Jews) now dwell.”
C. God makes a covenant with Abraham (Acts 7:8). In this verse, Stephen continued to say “And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.” After Abraham had been in Canaan for about 25 years (see Genesis 12:4-5; 17:1-3), God “gave him (Abraham) the covenant of circumcision” that is, the covenant of which circumcision was the sign (see Genesis 17:1-14); and accordingly, when Abraham “begat Isaac” or had a son named Isaac, he “circumcised him the eighth day.”Stephen went on to give the names of Abraham’s descendents who became the forefathers of the nation of Israel. First, he said “so Abraham begat Isaac, and circumcised him the eighth day.” Abraham obeyed God’s covenant and circumcised Isaac eight days after his birth. Then Stephen said “and Isaac begat Jacob; and Jacob begat the twelve patriarchs.” Isaac was Jacob’s son and Jacob was the father of the “twelve patriarchs” who became heads of the twelve tribes of Israel.
B. God delivers Joseph (Acts 7:10). Still talking about Joseph and his troubles, Stephen said in this verse “And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.” Not only did God deliver Joseph “out of all his afflictions,” He also “gave him favour and wisdom in the sight of Pharaoh king of Egypt.” God owned Joseph in his troubles. He was with him (see Genesis 39:2, 21) by the influence of his Spirit, both on his mind, and on the minds of those Joseph was concerned with. God gave him “favour and wisdom” in their eyes. In addition, the Lord “made him governor over Egypt and all his house.” Since God was with Joseph through all of his afflictions or troubles, Pharaoh made him the second man in authority in his kingdom (see Psalms 105:17-22).
V. THE COMMISSION OF MOSES (Acts 7:17, 33-34)
A. God’s promise (Acts 7:17). This verse says “But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt.” In this verse Stephen reminds his listeners of the time when God was preparing to call His people out of Egyptian bondage. This happened “when the time of the promise drew nigh” meaning when God had determined that it was time to keep His covenant promise to Abraham and set His people free so that they could go to Canaan. It was during this time that God’s “people grew and multiplied in Egypt.”
B. God’s proposal to Moses (Acts 7:33-34).
1. (vs. 33). In this verse Stephen still talking about Moses (see Acts 7:20-32) said “Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.” The Lord spoke to Moses from a burning bush while he was tending his father-in-law’s sheep (see Exodus 3:1-6). Once again, Stephan was showing that God was working outside of Israel. The Lord told Moses to “Put off thy shoes from thy feet: for the place where thou standest is holy ground.” The Sanhedrin Council was charging Stephen with blaspheming, or speaking against the temple which they described as “this holy place” (see Acts 6:13) as if the temple was the only holy place. When Stephen repeated God’s words to Moses, he was showing that any place where God reveals Himself is holy.
2. (vs. 34). In this verse Stephen said God continued to say to Moses “I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.” God’s people had been in Egypt for 432 years (see Exodus 12:40), and finally after all this time God told Moses that He had seen their “affliction” or bondage, and “heard their groaning” or their cries for deliverance. Now God said that it was time for Him to deliver them. The phrase “am come down” is an anthropomorphism which means to use human terms to describe God. Of course, God is all powerful and doesn’t have to come down from heaven to do anything. For the purpose of man’s understanding, this is how God described what He would do in delivering His people. Moses was God’s choice to deliver His people and He commissioned Moses for the job saying “And now come, I will send thee into Egypt.” Of course, after making excuses for why he couldn’t go to Egypt and speak for God (see Exodus 4:1-17), Moses went. After God brought ten plagues upon Egypt (see Exodus 7:14-25; 8:1-15, 16-32; 9:1-26; 10:1-29; 11:1-12:30), Pharaoh allowed the Hebrews to leave (see Exodus 12:31).
VI. THE COMMAND TO WORSHIP (Acts 7:45-47)
A. The tabernacle (Acts 7:45-46).
1. (vs. 45). In this verse Stephen says “Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David.” Stephen was accused of speaking blasphemous words against the temple (see Acts 6:13). Therefore he turned his attention to that charge as he spoke of the tabernacle that Israel had in the wilderness. He must convince his accusers that he believed that tabernacle worship was ordained by God
because He had “appointed” Moses to make the tabernacle (see Acts 7:44). The tabernacle was the visible evidence of God’s presence with His people. Stephen pointed out in verse 44 which is not part of our printed text, that the tabernacle was not brought into the Promised Land by the same generation that had received it in the wilderness because of unbelief (see Numbers 14:22-25; 32:11-12). A new generation crossed the Jordan and entered the Promised Land with that tabernacle. Stephen was referring to this new generation when he said “our fathers that came after.” They were the ones who “brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers.” The words “brought in” refer to the tabernacle. Stephen said it was “brought in with Jesus into the possession of the Gentiles.” Before the Hebrews entered the Promised Land, it was occupied by “Gentiles” meaning people that were non-Jews. The phrase “brought in with Jesus” should actually say “brought in with Joshua” who led the Jews into the Promised Land that was occupied by non-Jews. As a Greek speaking Jew, Stephen used “Jesus” here which is the Greek form of the Hebrew Joshua. However, the Hebrew name Joshua should have also been used in place of the name “Jesus” in Hebrews 4:8. In the last part of this verse, Stephen said that the Gentiles who occupied Canaan when Joshua led them in were those “whom God drave out before the face of our fathers, unto the days of David.” This phrase may be understood in one of two ways. It may mean that God continued to drive out Israel’s enemies, the Gentile nations, until the time of David. However, this phrase more likely means that Israel possessed the tabernacle as its place of worship until David’s time, when he desired to build God a permanent structure. A clearer translation of this verse is: “the tabernacle, under Joshua’s leadership was brought by a new generation of our ancestors, into the Promised Land that was occupied by Gentiles whom God drove out. That same tabernacle was used by Israel until the time of David.”
2. (vs. 46). In this verse, Stephen still referring to David said “Who (David) found favour before God, and desired to find a tabernacle for the God of Jacob.” David is the subject of this verse. Stephen first stated that David “found favour before God.” In other words, God blessed David abundantly and delivered him from his enemies. It was during David’s reign that Israel enjoyed a period of peace and prosperity unlike any they had ever experienced before. Second, Stephen said that David “desired to find a tabernacle for the God of Jacob.” Because of David’s relationship with God, he wanted to “find” or build a permanent dwelling place for “the God of Jacob” meaning the God of Israel. “Jacob” is another name for Israel.
B. The temple (Acts 7:47). In this verse, Stephen continued to say “But Solomon built him an house.” As much as David wanted to build God a permanent dwelling place, it was not God’s will that he do it. For sure, a temple would be built, but David’s son, Solomon would be God’s choice to build it. This experience of David is recorded in II Samuel chapter 7 and I Chronicles 17:1-15. As David sat in his own house after God had given him rest from his enemies and Israel enjoyed peace, he determined to build a house for God. When David told Nathan, the prophet what he wanted to do, at first Nathan encouraged him to do it. However, later God told Nathan to tell David that he couldn’t build the temple, but his son would (see II Kings 7:1-14). That’s exactly what happened. Solomon’s sermon, prayer of dedication and benediction upon the completion of the beautiful temple are all recorded in I Kings chapter 8. David had been a man of war and had “shed blood abundantly” and therefore was not allowed to build the temple (see I Chronicles 22:8). However, David did make preparations in advance for Solomon to build the temple (see I Chronicles 22:1-7).
2. (vs. 53). Still talking to and about the Sanhedrin Council, in this verse Stephen continued to say “Who (the Council) have received the law by the disposition of angels, and have not kept it.” The pronoun “Who” could refer to the whole nation of Israel, but Stephen was speaking directly to the members of the Council. He said that they had received “the law by the disposition of angels, and have not kept it.” This means that the members of the Council had not kept or obeyed the very law of God that was given to Moses by the angels. The phrase “the law by the disposition of angels” refers to the Jewish teaching that angels, as messengers for God, brought the law to Moses (see Galatians 3:19; Hebrews 2:2). Verse 54 is not part of our printed text, but it says that after hearing Stephen’s defense, the Council members “were cut to the heart, and they gnashed on him with their teeth.” In essence, Stephen the defendant, had become the prosecutor for the Sanhedrin Council, and they became furious with him. This anger would soon lead to Stephen’s stoning and death (see Acts 7:57-59).
B. Stephen’s vision (Acts 7:55). Stephen was not left to look at the angry faces before him, for our final verse says “But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God.” Luke writes that Stephen was “full of the Holy Spirit.” Being “full of the Holy Spirit” is different from being “filled with the Spirit.” All genuine believers are permanently indwelt by the Holy Spirit, but the Bible also speaks of many fillings of the Spirit. The phrase “full of the Holy Spirit” describes a normal, everyday demonstration of the presence of the Holy Ghost in our lives. Therefore, it means that Stephen was a spiritual man, a mature believer, whose life was characterized by obedience and submission to the Holy Spirit. This caused him to walk and act in the power of the Spirit consistently.Through the Spirit, Stephen was able to gaze into heaven where he “saw the glory of God, and Jesus standing at the right hand of God.” This vision encouraged him in this moment of need, and assured him of the bliss that was awaiting him. The phrase “glory of God” speaks of how God reveals Himself which at one time had been in the shining cloud that filled the tabernacle and later the temple (see Exodus 40:34-35; I Kings 8:10-11). Stephen said that he saw “Jesus standing at the right hand of God.” In all other passages of Scripture showing Jesus’ exaltation, He is pictured “sitting” at God’s right hand (see Psalms 110:1; Hebrews 1:3; 12:2). But why then is Jesus seen standing in Stephen’s vision? Most, if not all scholars agree that Jesus was standing to receive Stephen into His presence.
VIII.
Conclusion. Our God
does not change. As He was in the past, He is still faithful to
all generations and His mercy endures forever. If we want to know
whether God will deliver us today, all we need to do is look back and see how He
delivered us yesterday. Let’s constantly recall God’s goodness
over the years---to our individual families and to the church as a whole.
Doing so helps us stay strong through those times when it feels like God
is not moving. Stories of God’s faithfulness give us instruction,
and they give us hope. Let’s get back to telling
them.
Lesson: Acts 7:2-4, 8-10, 17, 33-34, 45-47, 52-53, 55
Golden Text: “But he (Stephen), 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” (Acts 7:55).
I. INTRODUCTION. Many churches today still have testimony times during their church services. Very often in these services, believers give testimony of how God has been faithful to them in answering their prayers and meeting their needs. One reason why we enjoy testimony services is because hearing how God has worked in someone else’s life reminds us that God will be faithful in our lives too. In this week’s lesson we find Stephen testifying to God’s faithfulness to the people of Israel. Even though his listeners weren’t receptive to his message, his testimony still reminds us of God’s faithfulness in our lives.
II. BACKGROUND FOR THE LESSON. After the second persecution suffered by the apostles which concluded with them being beaten and commanded not to preach anymore in the name of Jesus (see Acts 4:27-28,34-35, 38-40), the number of believers grew too large for the apostles to minister to all of them effectively. They instructed the believers to choose men to help them in their work, which we call deacons (see Acts 6:1-7). Stephen was one of those chosen being “full of faith and power” (see Acts 6:8). He was totally committed to Christ and therefore a vessel through whom the power of God could flow. We find him doing “great wonders and miracles among the people (see Acts 6:8). Since he was faithful in the modest task of food distribution, Stephen was now entrusted with a wider ministry. God was enabling him to perform works like those of the apostles and of Jesus as well. The miracles Stephen performed gave accreditation to his message. On one occasion he disputed with other Hellenistic Jews in the synagogue (see Acts 6:9). These were Greek speaking Jews who had lived elsewhere in the Roman world but had now returned to Jerusalem. These Jews debated Stephen, but “they were not able to resist the wisdom and the spirit by which he spake” (see Acts 6:10). Since they couldn’t get the best of Stephen in honest debate, his opponents resorted to underhanded methods. They found men willing to make false statements and accusations against Stephen, bringing him before the Sanhedrin Council accusing him of blasphemy against Moses and God (see Acts 6:11-14). Therefore, Stephen had to defend himself against the charge that “this man ceaseth not to speak blasphemous words against this holy place (a reference to either the temple or Jerusalem, but most likely the temple) and the law” (see Acts 6:13). While he stood before the Council, Luke tells us that when all of the council members looked at Stephen, his face looked as if it was the face of an angel (see Acts 6:15). At this point, the high priest asked him if the things that he was accused of were true (see Acts 7:1). What follows including our lesson text is Stephen’s defense, the longest of seven recorded speeches or sermons in the book of Acts. Our lesson begins with Acts 7:2.
III. THE CALL OF ABRAHAM (Acts 7:2-4, 8). As Stephen defended himself against the false charges of blasphemy, his address was not really a defense of himself or an argument against the charges. It was more a declaration of God’s historical dealings with Israel proving His faithfulnes. First, he wanted to show that God had dealt with Israel in different ways and therefore He shouldn’t be limited to only what they were familiar with. Second Stephen wanted to show that it wasn’t necessary to worship God in the temple or Jerusalem in order to receive His blessings. Third, his defense would reveal the hypocrisy of the Jewish nation---a nation that always resisted God-sent leaders and prophets. Stephen hoped that as he defended himself, his words would awaken these current spiritual leaders to their sin of rejecting the prophets, especially the Messiah, Jesus Christ.
A. God reveals Himself to Abraham (Acts 7:2). Our first verse says “And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran.” Stephen began his defense by answering in a formal yet respectful fashion. He said to the Council “Men, brethren, and fathers, hearken.” With the words “Men, brethren, and fathers,” Stephen was giving due respect to the national leaders on the Council. These were not flattering titles, but civil and respectful ones, indicating that he expected them to treat him fairly, with humanity, and in a brotherly fatherly way. But they are ready to see him as both an enemy of Judaism, and an enemy to the Sanhedrin Council, the Jewish leaders. But he addresses them as “Men, brethren, and fathers” hoping that they will look on him as one of them. He called on the council members to “harken” which was an appeal for them to listen carefully to what he was about to say. They might not agree with some of his words, but he pleaded with them to hear him out. Stephen continued to say “The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran.” Stephen began his historical defense with the call of Abraham, who was the father of the Jewish nation. He reminded the Council that God “appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran.” In other words, God first appeared to Abraham in his idolatrous native land of “Mesopotamia” also known as Babylonia and Chaldea (see Genesis 11:27-30). “Mesopotamia” was the land between the Tigris and Euphrates rivers and God spoke to Abraham there “before he dwelt in Charran.” God was leading Abraham to Canaan, the land of promise. However, on his way to Canaan, Abraham and his small family stopped in “Charran” or Haran (see Genesis 11:31).
B. God relocates Abraham (Acts 7:3-4).
1. (vs. 3). Still referring to God’s call of Abraham, in this verse Stephen said “And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee.” The words “thy country” refers to “Charran” or Haran which was also in Mesopotamia about 600 miles from Ur of the Chaldees. God told Abraham to leave “thy kindred, and come into the land which I shall shew thee.” He was to leave his “kindred” or family and continue on with his small immediate family to Canaan, “the land which I (God) shall shew thee.”
2. (vs. 4). This verse says “Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.” After Terah, Abraham’s father moved his family from Ur of the Chaldees, they travelled about 600 miles and “dwelt in Charran” or Haran. Stephen also told the Council that after Abraham’s father died, God “removed him into this land, wherein ye now dwell.” In other words, Stephen told them that Abraham moved his small family from Haran to Israel where “ye (the Jews) now dwell.”
C. God makes a covenant with Abraham (Acts 7:8). In this verse, Stephen continued to say “And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.” After Abraham had been in Canaan for about 25 years (see Genesis 12:4-5; 17:1-3), God “gave him (Abraham) the covenant of circumcision” that is, the covenant of which circumcision was the sign (see Genesis 17:1-14); and accordingly, when Abraham “begat Isaac” or had a son named Isaac, he “circumcised him the eighth day.”Stephen went on to give the names of Abraham’s descendents who became the forefathers of the nation of Israel. First, he said “so Abraham begat Isaac, and circumcised him the eighth day.” Abraham obeyed God’s covenant and circumcised Isaac eight days after his birth. Then Stephen said “and Isaac begat Jacob; and Jacob begat the twelve patriarchs.” Isaac was Jacob’s son and Jacob was the father of the “twelve patriarchs” who became heads of the twelve tribes of Israel.
IV. THE
CONSPIRACY AGAINST JOSEPH (Acts
7:9-10)
A. Joseph’s brothers motivated by
jealousy (Acts 7:9).
In this verse, Stephen reminds the Council of what
happened to Joseph. He said “And the patriarchs, moved with envy, sold Joseph into
Egypt: but God was with him.” Joseph was Jacob’s favorite son as seen in the coat of many
colors he was given by his father (see Genesis 37:3). The word
“patriarchs” refers to Joseph’s brothers. As so
often is the case, Joseph’s brothers were “moved with envy”
meaning they became jealous and began to hate Joseph (see Genesis 37:4).
“Envy” or jealousy is sin and can make us do some evil
an unrighteous things (see Proverbs 6:34; Song of Solomon 8:6; Mark 15:10; Acts
13:45; 17:5; Romans 1:29; Philippians 1:15; Titus 3:3). As a
result of their “envy” or jealousy, these brothers
“sold Joseph into Egypt.” At first, they wanted
to kill him, but his brother Reuben talked them out it (see Genesis
37:20-21). They agreed to sell him to some travelling merchants
from Midian who in turn brought Joseph into Egypt (see Genesis 37:23-28).
But though all of this, Stephen said “God was with
him.” Of course the record shows that in Egypt Joseph was
falsely accused of rape by Potiphar’s wife, unjustly put in prison, and
forgotten by Pharaoh’s butler (see Genesis chapters 39 and 40).
But Joseph was delivered from these trials as well because “God
was with him.” It appears that the point Stephen was trying to make
here is the same as with Abraham: God was with Joseph everywhere he went and
most of the time it was outside of the land of
Israel.B. God delivers Joseph (Acts 7:10). Still talking about Joseph and his troubles, Stephen said in this verse “And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.” Not only did God deliver Joseph “out of all his afflictions,” He also “gave him favour and wisdom in the sight of Pharaoh king of Egypt.” God owned Joseph in his troubles. He was with him (see Genesis 39:2, 21) by the influence of his Spirit, both on his mind, and on the minds of those Joseph was concerned with. God gave him “favour and wisdom” in their eyes. In addition, the Lord “made him governor over Egypt and all his house.” Since God was with Joseph through all of his afflictions or troubles, Pharaoh made him the second man in authority in his kingdom (see Psalms 105:17-22).
V. THE COMMISSION OF MOSES (Acts 7:17, 33-34)
A. God’s promise (Acts 7:17). This verse says “But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt.” In this verse Stephen reminds his listeners of the time when God was preparing to call His people out of Egyptian bondage. This happened “when the time of the promise drew nigh” meaning when God had determined that it was time to keep His covenant promise to Abraham and set His people free so that they could go to Canaan. It was during this time that God’s “people grew and multiplied in Egypt.”
B. God’s proposal to Moses (Acts 7:33-34).
1. (vs. 33). In this verse Stephen still talking about Moses (see Acts 7:20-32) said “Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.” The Lord spoke to Moses from a burning bush while he was tending his father-in-law’s sheep (see Exodus 3:1-6). Once again, Stephan was showing that God was working outside of Israel. The Lord told Moses to “Put off thy shoes from thy feet: for the place where thou standest is holy ground.” The Sanhedrin Council was charging Stephen with blaspheming, or speaking against the temple which they described as “this holy place” (see Acts 6:13) as if the temple was the only holy place. When Stephen repeated God’s words to Moses, he was showing that any place where God reveals Himself is holy.
2. (vs. 34). In this verse Stephen said God continued to say to Moses “I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.” God’s people had been in Egypt for 432 years (see Exodus 12:40), and finally after all this time God told Moses that He had seen their “affliction” or bondage, and “heard their groaning” or their cries for deliverance. Now God said that it was time for Him to deliver them. The phrase “am come down” is an anthropomorphism which means to use human terms to describe God. Of course, God is all powerful and doesn’t have to come down from heaven to do anything. For the purpose of man’s understanding, this is how God described what He would do in delivering His people. Moses was God’s choice to deliver His people and He commissioned Moses for the job saying “And now come, I will send thee into Egypt.” Of course, after making excuses for why he couldn’t go to Egypt and speak for God (see Exodus 4:1-17), Moses went. After God brought ten plagues upon Egypt (see Exodus 7:14-25; 8:1-15, 16-32; 9:1-26; 10:1-29; 11:1-12:30), Pharaoh allowed the Hebrews to leave (see Exodus 12:31).
VI. THE COMMAND TO WORSHIP (Acts 7:45-47)
A. The tabernacle (Acts 7:45-46).
1. (vs. 45). In this verse Stephen says “Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David.” Stephen was accused of speaking blasphemous words against the temple (see Acts 6:13). Therefore he turned his attention to that charge as he spoke of the tabernacle that Israel had in the wilderness. He must convince his accusers that he believed that tabernacle worship was ordained by God
because He had “appointed” Moses to make the tabernacle (see Acts 7:44). The tabernacle was the visible evidence of God’s presence with His people. Stephen pointed out in verse 44 which is not part of our printed text, that the tabernacle was not brought into the Promised Land by the same generation that had received it in the wilderness because of unbelief (see Numbers 14:22-25; 32:11-12). A new generation crossed the Jordan and entered the Promised Land with that tabernacle. Stephen was referring to this new generation when he said “our fathers that came after.” They were the ones who “brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers.” The words “brought in” refer to the tabernacle. Stephen said it was “brought in with Jesus into the possession of the Gentiles.” Before the Hebrews entered the Promised Land, it was occupied by “Gentiles” meaning people that were non-Jews. The phrase “brought in with Jesus” should actually say “brought in with Joshua” who led the Jews into the Promised Land that was occupied by non-Jews. As a Greek speaking Jew, Stephen used “Jesus” here which is the Greek form of the Hebrew Joshua. However, the Hebrew name Joshua should have also been used in place of the name “Jesus” in Hebrews 4:8. In the last part of this verse, Stephen said that the Gentiles who occupied Canaan when Joshua led them in were those “whom God drave out before the face of our fathers, unto the days of David.” This phrase may be understood in one of two ways. It may mean that God continued to drive out Israel’s enemies, the Gentile nations, until the time of David. However, this phrase more likely means that Israel possessed the tabernacle as its place of worship until David’s time, when he desired to build God a permanent structure. A clearer translation of this verse is: “the tabernacle, under Joshua’s leadership was brought by a new generation of our ancestors, into the Promised Land that was occupied by Gentiles whom God drove out. That same tabernacle was used by Israel until the time of David.”
2. (vs. 46). In this verse, Stephen still referring to David said “Who (David) found favour before God, and desired to find a tabernacle for the God of Jacob.” David is the subject of this verse. Stephen first stated that David “found favour before God.” In other words, God blessed David abundantly and delivered him from his enemies. It was during David’s reign that Israel enjoyed a period of peace and prosperity unlike any they had ever experienced before. Second, Stephen said that David “desired to find a tabernacle for the God of Jacob.” Because of David’s relationship with God, he wanted to “find” or build a permanent dwelling place for “the God of Jacob” meaning the God of Israel. “Jacob” is another name for Israel.
B. The temple (Acts 7:47). In this verse, Stephen continued to say “But Solomon built him an house.” As much as David wanted to build God a permanent dwelling place, it was not God’s will that he do it. For sure, a temple would be built, but David’s son, Solomon would be God’s choice to build it. This experience of David is recorded in II Samuel chapter 7 and I Chronicles 17:1-15. As David sat in his own house after God had given him rest from his enemies and Israel enjoyed peace, he determined to build a house for God. When David told Nathan, the prophet what he wanted to do, at first Nathan encouraged him to do it. However, later God told Nathan to tell David that he couldn’t build the temple, but his son would (see II Kings 7:1-14). That’s exactly what happened. Solomon’s sermon, prayer of dedication and benediction upon the completion of the beautiful temple are all recorded in I Kings chapter 8. David had been a man of war and had “shed blood abundantly” and therefore was not allowed to build the temple (see I Chronicles 22:8). However, David did make preparations in advance for Solomon to build the temple (see I Chronicles 22:1-7).
VII. THE COMING OF CHRIST (Acts 7:52-53,
55)
A. Stephens verdict against the Sanhedrin Council (Acts
7:52-53). Verse 51 is not part of our printed text, but in that verse,
Stephen echoing the words of Jeremiah 6:10; 9:26, charged these Jewish leaders
with being “stiff-necked and uncircumcised in heart and ears.”
Stephen was pronouncing his verdict against the Jewish leaders.
They were guilty of resisting the Spirit of God. Stephen’s
accusers had been circumcised physically, but spiritually they were
uncircumcised meaning that their hearts were hardened as with a thick
covering.
1. (vs. 52). In this verse, Stephen asked
the members of the Council a question: “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 question was a rhetorical one.
With it, Stephen clearly implied that all the prophets had been
persecuted by “your fathers.”
It’s interesting
that now Stephen changed from saying
“our fathers” in verses 44-45 to “your fathers”
in this verse, linking the Sanhedrin Council to those who killed the
prophets. The “prophets,” the very ones who
announced “the coming of the Just One” meaning
the Messiah, were “slain” or killed by the
“fathers” or ancestors of Stephen’s accusers.
Those who announced the greatest blessing upon the nation were killed by
the leaders of that nation. With the phrase “of whom ye
have been now the betrayers and murderers,” Stephen was charging the
Sanhedrin with betraying and murdering “the Just One,” Jesus
Christ. The “fathers” or ancestors of the members
of the Sanhedrin Council had killed the prophets who announced Christ’s coming;
now they were guilty of slaying Christ when He
came.2. (vs. 53). Still talking to and about the Sanhedrin Council, in this verse Stephen continued to say “Who (the Council) have received the law by the disposition of angels, and have not kept it.” The pronoun “Who” could refer to the whole nation of Israel, but Stephen was speaking directly to the members of the Council. He said that they had received “the law by the disposition of angels, and have not kept it.” This means that the members of the Council had not kept or obeyed the very law of God that was given to Moses by the angels. The phrase “the law by the disposition of angels” refers to the Jewish teaching that angels, as messengers for God, brought the law to Moses (see Galatians 3:19; Hebrews 2:2). Verse 54 is not part of our printed text, but it says that after hearing Stephen’s defense, the Council members “were cut to the heart, and they gnashed on him with their teeth.” In essence, Stephen the defendant, had become the prosecutor for the Sanhedrin Council, and they became furious with him. This anger would soon lead to Stephen’s stoning and death (see Acts 7:57-59).
B. Stephen’s vision (Acts 7:55). Stephen was not left to look at the angry faces before him, for our final verse says “But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God.” Luke writes that Stephen was “full of the Holy Spirit.” Being “full of the Holy Spirit” is different from being “filled with the Spirit.” All genuine believers are permanently indwelt by the Holy Spirit, but the Bible also speaks of many fillings of the Spirit. The phrase “full of the Holy Spirit” describes a normal, everyday demonstration of the presence of the Holy Ghost in our lives. Therefore, it means that Stephen was a spiritual man, a mature believer, whose life was characterized by obedience and submission to the Holy Spirit. This caused him to walk and act in the power of the Spirit consistently.Through the Spirit, Stephen was able to gaze into heaven where he “saw the glory of God, and Jesus standing at the right hand of God.” This vision encouraged him in this moment of need, and assured him of the bliss that was awaiting him. The phrase “glory of God” speaks of how God reveals Himself which at one time had been in the shining cloud that filled the tabernacle and later the temple (see Exodus 40:34-35; I Kings 8:10-11). Stephen said that he saw “Jesus standing at the right hand of God.” In all other passages of Scripture showing Jesus’ exaltation, He is pictured “sitting” at God’s right hand (see Psalms 110:1; Hebrews 1:3; 12:2). But why then is Jesus seen standing in Stephen’s vision? Most, if not all scholars agree that Jesus was standing to receive Stephen into His presence.
Subscribe to:
Posts (Atom)