30.

GAMALIEL.-V. 33, 34. Read ver.

What will the Council say to this? They quiver with anger, like an animal torn by a sudden and deep wound, cut to the heart. Death only can satisfy the passions thus aroused, ver. 33. One rises; his form is recognised; excitement is hushed; all eyes are fixed upon him. This is Gamaliel. He was a man of a worthy ancestry; son to that Simeon who held Jesus in his arms, (Luke ii. 25,) and grandson of Hillel, a celebrated expounder of the law. This Gamaliel was a doctor of the law, so learned that he was not only called Rabbi, a master, but Rabban, our master. He was the right man to speak in an assembly of the learned. But besides, unlike many of the Pharisees and scribes, he was had in reputation among all the people, and therefore the right man to speak on a matter in which popular feeling was very much concerned, ver. 26. The case similar to that of a Prime Minister speaking in the House of Commons, a President in the Wesleyan Conference, an Archbishop in a Church Convocation.

GAMALIEL'S SPEECH. - V. 35-40. This speech contains a caution, two facts, and a great principle. What was the caution ? ver. 35. As to the two facts: about the time of the birth of Christ, the days of the taxing, (Luke ii. 1,) all Israel was in a state of excitement with expectation of the Messiah, according to the prophecies which had gone before. Base men purposely, or self-deceived men, took advantage of this state of feeling, and put themselves forward, each pretending to be "somebody," that is, Messiah; only Gamaliel will not mention a name so sacred in connection with such impostures. Two cases within the memory of his hearers

are mentioned. What had been the issue of each of these movements ? Then followed the conclusion, ver. 38, 39. Men cannot arrest Divine force, or give perpetuity to human weakness and error. Men can put out a candle, but not arrest the sun; can turn off the water in a pipe, but not turn back the tide. "If this cause be of God, your opposition cannot stop it; if it be of man, your opposition is not needed, it will die of itself." This Gamaliel said as a public man, a statesman; what he himself thought, this narrative does not show. But from the character of his pupil, Saul of Tarsus, (Acts xxii. 3,) we may infer that he was no friend of the new religion. How was his advice received? ver. 40. No decision was come to as to the truth of Apostolic doctrine; the issue was exactly the same as on the previous trial, Will you obey us? Acts iv. 18. As for the advice of Gamaliel, they so far yield to it as to give up the idea of putting any of the Apostles to death, ver. 33; yet vexed passion must be allayed by some indulgence, so the Apostles are stripped, and ignominiously flogged! Disgraced, disfigured, bleeding, they hasten to their own company.

A STRANGE CONTRADICTION.-V. 41, 42. Three parties have been prominently before us. The majority of the Council; Gamaliel; the Apostles. The last are the only happy persons. The first, full of hatred; the second, of doubt; the last, of joy. Read ver. 19. When the angel delivered them out of prison, they knew God was keeping them as the apple of the eye, Ps. cv. 14; they were as certain of it now when they were apparently "appointed to death," 1 Cor. iv. 9: so they rejoiced. What Jesus said a long while ago on a green hill-side in Galilee was now fulfilled, Matt. v. 11, 12. At the beginning of this danger God conquered for them, sending an angel; now God conquers in them; for "the joy of the Lord is their strength." In the temple, when this disturbance commenced, ver. 12; in the temple, after the night in prison, ver. 25; in the temple, at the close.

These bleeding preachers were the victors, when the conflict ended.

REFLECTIONS.-1. Prudence is praiseworthy in its own sphere, Prov. xiv. 15, 18. Bad for his party, bad for himself to appear the murderers of such men as the Apostles, to come into collision with popular sentiment; delay would be wise; results might be trusted." Such were Gamaliel's arguments for the avoidance of a present difficulty. When doubt and difficulty alone are involved, prudent indecision is praiseworthy.

2. In the highest matters, indecision is a sin. As a religious leader of the people, Gamaliel was bound to decide upon the claims of Jesus; he had evidence enough to decide, and having decided, he should have thrown his influence upon the side of right. Boys say "wait," men say "wait," old men 66 wait," to the claims of Jesus say The more upon their love. venient season never comes. long halt ye?"

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3. Nothing short of decision will do. -There was an appearance of candour, thoughtfulness, and even reverence in Gamaliel's counsel; all neutralized by expediency. So still.

4. Indecision is powerless and mischievous.-Cannot curb the councillors from an act of injustice; or preserve the man himself from becoming a slave to circumstances. In a few days, he votes for the death of Stephen with the rest, and bequeaths a persecuting spirit to his pupil, Saul of Tarsus. So men sink into weakness, worldliness, and sin.

5. Decision is joyous and strong.Compare Gamaliel with the bleeding Apostles.

INTRODUCTION.-The historical details of the Lessons should be well mastered before going into class. "The ministry of children" suggested in the Reflections, will form an admirable subject for general teaching, or for an address; whilst the character of Stephen will be equally suitable for senior and adult classes.

A COMPLAINT.-V. 1. The Church resembled a rapidly-growing tree, "three thousand" (ch. ii. 41) up to "five thousand," ch. iv. 4; "multitudes, both of men and women," ch. v. 14. Some change must now be made in the distribution of alms, and we now learn how it came about. Up to this point, there were no Gentiles in the Church; all were Jews. But these Jews were of two classes; those who had been resident in the Holy Land, and spoke the Aramaic, or, as it was called, the Hebrew tongue. They wore the national costume, preserved the national manners, and rejoiced in national exclusiveness. They are the "Hebrews" of this verse. The other section of the Church was composed

of Jews who had been resident in foreign cities,-Rome, Alexandria, Tarsus; were tinged with foreign manners and thought, spoke Greek, are called "Grecians" in this verse. Naturally there was jealousy between them, and this soon found expression even in the Church. The occasion was the daily ministration. Read ch. iv. 35. It would appear from the mention of tables, that a common meal was provided for the poor, from which food would be sent to those who, through age and illness, could not be present: probably alms were also given. The widows, having no householders to represent them, suffered first. Covetousness was the first danger within the Church; jealousy the second.

A REMEDY.-V. 2-7. The Apostles do not resent the complaint as made against themselves, but calmly and wisely look at the necessities of the case. Two courses open; more time and care for the "tables," and less time and care for preaching and praying; or less time for tables, more for preach

ing. The former had no reason in it; was not right in the sight of God, nor to a sensitive mind. They must have men to help them. But what sort of men? Read ver. 3. Why these qualifications for men who were to distribute food and alms? Doing that, they were to do more: comfort the sick; carry Christian influence everywhere; answer objectors with whom they might meet. Now the multitude have decided; the seven men are presented all the names are Greek, ver. 5. The Hebrews have acted nobly; chosen men from the aggrieved section of the Church. What is said about Nicolas? He was a Gentile; had been a heathen; then a convert to Judaism; then a convert to Christianity. Thus the selection was made; sanction and appointment follow. was Divine sanction sought? was the human appointment expressed? Ver. 7 indicates how effective the remedy proved. The Apostles gave themselves to prayer and the ministry of the Word. The newly-appointed deacons were preachers as well as almoners. The Word of God prospered in that whereto it was sent, Isai. lv. 11. Like a healthy tree rocked by the storm, it struck its roots deeper into popular sympathy, and grew upward in palpable fruitfulness and success. One class of adherents is particularly mentioned. Who? Why should they be mentioned? They belonged to the party of bigoted persecutors.

How How

STEPHEN.-V. 8-15. In the beginning of the Lesson we had Greekspeaking Jews inside the Church; we now meet with them outside. The

Libertines were Jews who had been taken captive in the Syrian wars of the Romans, carried to Rome as slaves, there subsequently made free. Large numbers of them had probably returned to Jerusalem, being expelled from Rome under the decree referred to Acts xviii. 2. Alexandria and Cyrene were cities on the northern shores of Africa, the seats of large Jewish colonies. Asia was a term applied to a small portion of the western side of what is now called Asia-Minor; and Cilicia was a province in the south of the same region, for ever memorable as the native country of St. Paul. These foreign Jews made the synagogues their centres; for these places were not confined in their use

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to purposes of worship; but were also small court-houses for inquiry into ecclesiastical cases. There were four hundred and sixty synagogues in Jerusalem, and from the text it appears that two of these were appropriated to the two groups of foreign Jews referred to in the verse. To this class Stephen himself belonged, as did also those to whom he ministered; so he would be brought into frequent contact with the unbelieving portion. The unbelievers arose..disputing with Stephen, they opened a public controversy, in which they were notoriously worsted, and in their disappointed envy they became chief actors in the scene of the first martyrdom. One new element of danger now appears for the first time the people array themselves against the Church, ver. 12. Their passions are aroused by an appeal to their loyalty to Moses, their love of the holy city, ver. 11, 14. Wherein was this witness false? The point they emphasized was the blasphemy; they implied that Stephen irreverently, always, everywhere spoke against Moses, the temple, and God. The defence of Stephen is the answer to this charge, and the Epistle to the Hebrews is an example of the mode in which, with the utmost veneration for the prophets and the nation, it is deduced from the Old Testament Scriptures that the Messiah would indeed bring in a new Covenant. But enraged passion knows no logic; the mob seize Stephen, and hurry him before the Council. Guilty men stoop, and hide a face dark with fear and conscious sin; but what of Stephen's countenance? ver. 15. The pure soul within lit up the face with heavenly radiance; an angel could not look brighter. Perhaps a supernatural light also, as on the face of Moses.

REFLECTIONS.-1. Beware of jealousy. -Do not envy the superiority of others, or be angry at their advantages. Even when there is some ground for the latter, be patient, kind, reasonable. Jealousy broke up the family of Jacob; was a great danger in the early Church.

2. Consider a noble example.-Boys question each other; who would you like to be? Wellington, Nelson, Milton; soldier, poet, orator! Read ver. 3, 8.

Good report; faith; wisdom; Holy Ghost; power. These are the elements of a character the crown of which fadeth not away. Boys, think of it; young men, study it.

3. An example of service.-Ministry means service. Two kinds mentioned; the "Word," and "tables." Power of service distributed amongst all; Jesus claims from all, even children; Samuel; little Jewish girl, 2 Kings v. Kind words; help to the weak; little gifts; getting for Christ: these are forms of service. Children thus become "ministering angels."

4. The Divine promises are our strength.

-Compare ver. 10, with the Saviour's promise, Luke xxi. 15. The riches of God's glory are illimitable; thence, by the promises, we obtain power to work and live.

5. Prayer is the key to unlock the wealth contained in the promises, ver. 4, 6.

QUESTIONS.-Who were the "Grecians?" the "Hebrews?" What disagreement sprang up amongst them? What remedy was proposed! How many men were chosen? To which

section did they belong? Who was most eminent amongst them? What character is given of him? What led to his arrest? What accusation was brought against him? How did it appear that his danger found him prepared?

INTRODUCTION.-For the sake of adult classes, we prefix an outline of Stephen's argument as it stood related to the accusation brought against him. This need not be urged with younger scholars. They will be familiar with the history of which Stephen's address is a summary. Their knowledge may be brought out by questions and suitable reflections deduced from each paragraph. There are some apparent discrepancies between the statements of Stephen and the Old Testament records, concerning which see Illustration.

THE ARGUMENT.-Read ver. 11, 13, 14 of the preceding chapter. The charge of irreverence, there expressed, had reference to three particulars: God, Moses, and the holy city. The special blasphemy was stated to be this, that he had spoken of a change in the national religion and the possible overthrow of the city. In reference to the general charge of irreverence, he gives the highest title of adoration to God; (what?) he speaks of the whole Jewish history as having been the special charge of Divine Providence. But in reference to the specific charge, he does not mean to deny that he had spoken of a change of religion and of a possible destruction of Jerusalem. In opposition to their notions of a providence without progress, and of the inviolable sacredness of their soil, he adduces facts which indicated that change and progress had been the law

of Divine procedure; and as for sacredness of soil, God had called Abraham in Charran, blessed the patriarchs when they were yet strangers in the land of promise, and been with Joseph in Egypt. Thus while maintaining his assertions, he rendered it impossible to convict him of blasphemy. From this argument of Stephen the following aphorisms may be deduced: God always; God everywhere; He is the unfailing Guide of His people: He makes every place where they dwell bright with His presence; He, through varied changes, conducts them onward to holiness and heaven.

CHARRAN, AND THE CALL.-Read ver. 2-4, with Gen. xi. 31; Gen. xii. 1; Josh. xxiv. 2. "The flood" referred to in the last quotation was the river Euphrates. Charran is the Greek form of the Old Testament Haran. Where did Abraham live when God first called him? Who were dwelling with him there? What was the religion of the Chaldæans? Where was the call repeated? When did Abraham really set forth into the land of Canaan? God still calls; from earth to heaven, by His Word, His Spirit. That call comes at the onset of life, whilst we are yet in our father's house. As the age of man then went, Abraham was young; his life was yet to begin. God claimed to be his Guide from the beginning. God's call is apart from, then away from, men of a worldly, sinful,