AFTERNOON LESSONS. happen when Samuel died? His sons were not fit to succeed him, they might usurp the office; then the nation would be in the same position as they were in the time of Eli. The elders took counsel together, then formally waited upon Samuel to demand a king. He was greatly grieved, felt the request an insult to himself; the elders did not ask him to name his successor, but to resign in favour of a monarch. He did not answer till he had applied to God. God commanded him to assent to the people's desire, but to warn them that their request was not wise, that they would repent the making it (see next Morning Lesson). Moreover, God comforts Samuel, he is treated like his Master; it is Jehovah the nation has rejected as its Ruler. Their present conduct is similar to that of their fathers in serving other gods. But where were the elders wrong? Were they not right in taking thought for the future? Remember Who was the King of Israel-Jehovah Himself. The judges were only His deputies. Their first fault was in their desire to have a visible head to the State. They could not be content with even a Divine King, if they could not see Him. They lacked faith. Then they sinned in their desire to be like all the nations. To this day, Eastern people think a monarchy the most respectable form of government. The Israelites forgot they were honoured in being different from the neighbouring heathen. Exod. AFTERNOON 29 xix. 5, 6; Lev. xx. 26; Deut. vii. 6. They knew God meant to give them a King in process of time; He had promised that Abraham and Jacob should be the ancestors of kings, Gen. xvii. 6; xxxv. 11. See also Gen. xlix. 10; Num. xxiv. 17. Moreover, their desire had been anticipated and provided for, Deut. xvii. 15-20. They erred, then, by impatience; they ought to have waited God's time. To have asked Samuel to inquire of God whether this time had come, would have been innocent; to demand a king was presumptuous and rebellious. They preferred their own judgment to God's. REFLECTIONS. 1. We have another warning to the children of pious parents. -Be careful that you imitate your parents' example. 2. The servants of God must expect no better treatment than God receives Himself.-Where is this said in the New Testament? 3. Beware of the sins Israel committed in asking for a king.-See last paragraph of the Lesson. 4. It is sometimes a terrible punishment to be allowed our own way.-God restrains us for our good; our parents thwart us often also for our benefit. 5. God may be our King,-not as He is King over all the earth, but ours specially as He was Israel's. He is called the " 'King of saints." How may we become subjects of His kingdom? LESSONS. BY THE REV. W. O. SIMPSON. MARCH 1.- THE PREACHER BECOMES THE MARTYR.-Acts vii. 44-60. INTRODUCTION.-What is the title of the Lesson?" Martyr" signifies "a witness." Christ has three modes by which His servants may witness for Him; the lips, the life, the blood. All were combined in Stephen: His life, ch. vi. 8; his words, in this defence made before the Sanhedrim: now we have to learn how he sealed his testimony by his blood. THE DEFENCE CONCLUDED.-V. 4450. What had the accusers said as to Stephen's teaching concerning the temple? ch. vi. 13,14. So now Stephen speaks about the "holy place." The tabernacle of witness,-so called because in the ark were placed the two tables of stone which contained God's will for the guidance of His people. Brought in with Jesus, that is, Joshua, the Hebrew form of Jesus. Unto the days of David,- -so little was God's holiness bound up with the temple, that for many centuries of the national history the humble tent dwelling sufficed for His worship. God Who had acted so freely in fulfilling His promises to the patriarchs, exhibited the same freedom in selecting the builder of the temple. David must not do it, in spite of the fervent desires expressed in Psalm cxxxii. Even when the temple was built, it was a poor dwelling for the Creator of all; witness the words of the prophet, Isai. lxvi. 1, 2. The Jews, in their narrow jealousy for the temple, dishonoured the glory of Jehovah; they thought more of the temple than of God. Was it not possible that God, Who had so freely acted in contrast with the expectation of His people as to the patriarchs, to Moses, and the temple, would act so in reference to the Messiah? Jesus might be the Lord's Christ in spite of their rigid prejudices. THE APPEAL.-V. 51-53. Stephen has never forgotten Christ; he speaks of Moses, but thinks of another Prophet, ver. 37; speaks of an Israel rejected, but thinks of the true Israel; of the temple to be destroyed, but thinks of the true temple of God's Son. Perhaps he would have gone further if he had not been interrupted by clamour or some expression of dissent. He hastens the application. The attitude of the Jews to-day is their attitude for centuries past,-resistance; its source is an obstinate and impure nature; its object, then the prophets; now, the Spotless, the Just One, (compare ch. iii. 14,) Jesus, the Bringer-in of God's righteousness for man's redemption. How would he have finished the speech if he had not been interrupted? Much as Peter finished his addresses on the day of Pentecost and at the Beautiful Gate of the temple, Acts ii. 37, 38; iii. 19. But fury closed the lips that would have spoken salvation. "FAITHFUL UNTO DEATH."-V. 54 -60. Stephen had twofold sight, eyesight and soul-sight; the latter such as Paul speaks of, 1 Cor. xv. 8; or John, Rev. i. 12, 13. What did the eye see? Men gnashing their teeth like savage dogs or fierce lions. What did the soul see? Heaven; glory; Jesus; Jesus standing as ready to help him. Compare Matt. xxvi. 64; Ephes. i. 20. Bad men have made confession near the scaffold; false men have confessed imposture when near death. How will Stephen act? He is "faithful unto death." As a brave warrior leaves his broken armour and tattered uniform to a crowd of angry enemies, and himself escapes with a shout of victory, so Stephen leaves his mangled body to his foes, but himself departs a victor. Repeat the verse,— "Prayer is the Christian's vital breath," etc. The martyr enters heaven on the wings of prayer. How many prayers? For whom? Can you remember any other prayer like them? Luke xxiii. 34, 46. REFLECTIONS.-We have here three lessons on living, and two on dying. THREE LESSONS ON LIVING. 1. Let us live as Christ's witnesses.What is the meaning of the word "martyr"? Let us love Christ, and speak for Him. Let us bear everything for Him; scorn, derision of companions; difficulty of circumstances. 2. Christ will help us.-How did Jesus appear to Stephen? He had helped him in working, speaking; now in suffering. We may be strengthened with all "might by God's Spirit in the inner man.' 3. Jesus will crown us.- -Jesus has a crown for faithful followers as well as dying martyrs. See what Paul says, 2 Tim. iv. 8. What Jesus says Himself, Rev. ii. 10. Two LESSONS ON DYING. 1. Jesus opens heaven to His dying servants. A dying minister was asked by his daughter if he thought there was any danger. "Danger, my dear," said he, "don't use that word; there can be no danger to the Christian, whatever may happen: all is well, because God is love; everlastingly well!" If we would die so well, we must live well; if we would die like Stephen, we must live like him. 2. Happy deaths make deep impressions. At whose feet did the witnesses lay their garments? Do you know anything more about him? Long after, Paul spoke of this scene, Acts xxii. 20. Who in this class have lost a parent, brother, or sister? Did they die happy? Do not resist such sacred impressions. The recollection of their happiness when dying, will prepare you for the same. QUESTIONS.-How did Stephen intimate that the Jews attached too much importance to the temple ? What prophecy did he quote in support of this charge? How do you account AFTERNOON LESSONS. for the sudden change in the style of Stephen's address? What was the principal thought of his application? How would he have concluded if he had been allowed? What pre 31 vented him? What vision appeared to him? What called forth the murderous attack? What were the circumstances of his death? How was his last breath employed? MARCH 8.- -THE BURIAL OF STEPHEN, AND SUCCESS IN SAMARIA.Acts viii. 1-25. For repetition, verse 12. INTRODUCTION.-The Church in the Holy City had hitherto retained its unity. Now, however, persecution breaks its form to pieces, and the sweetness of the Gospel rises, and spreads to distant cities and lands. THE BLOOD OF THE MARTYR BECOMES THE SEED OF THE CHURCH.-V. 1-4. Stephen's trial and martyrdom had aroused the feelings of the people in very different ways. So at the death of Christ: penitence and faith were awakened in the dying thief; decision in Joseph of Arimathæa; confirmed hatred in the rulers of the Jews. Three parties are mentioned here, who were differently affected: Saul with the people; devout men, ver. 2; Christian believers. Begin with Saul, ver. 1, 3. He is young; the spectacle of the martyrdom should have touched his heart; he is pleased, goes from it saying, "right;" becomes the leader of the persecution. As a strong-armed swordsman mows down a crowd of helpless foes, so he made havoc of the Church, searched out its meetingplaces and broke up its assemblies. His rage is not satisfied; he now pursues individual believers; women were not excepted. He "haled" summoned them; had them bound and cast into prison; then held out no hope for them unless they "blasphemed," and by bodily torture strove to "compel them to blaspheme," (Acts xxvi. 10, 11,) or deny the name of Christ. The people followed eagerly a leader so vigorous. The "devout men" seem to be placed in contradistinction to the Church; probably they were Greekspeaking Jews, not yet Christians, who had known Stephen in his work as a deacon, and had listened to his discussions, ch. vi. 9. No known Christian could venture on the melancholy task; a secret disciple begged the body of Jesus, secret disciples beg the body of the first martyr. Next consider the Church, ver. 1, 4, with ch. i. 8. Samaria lay to the north of Judæa, or between it and Galilee. The Apostles, because of the exalted position and veneration in which they were held by the people, for a time escaped danger, and had no need to flee from the city. O how the scattered ones would preach the Word, with the scene of the martyrdom behind them! In pur suing the narrative, it will be well to separate its contents more distinctly than can be possible by mere sections of verses. PHILIP.-Not to be confounded with the Apostle of the same name, for the Apostles remained still in Jerusalem; see also ver. 14. He was one of the deacons, (ch. vi. 5,) and his cooperation with Stephen in the work of that office would place him in imminent danger. Preached Christ,-compare ver. 4; Christ is the Treasure brought out of the Word. Stephen is dead, but "the Lord's hand is not shortened." Philip's word is confirmed by miracles such as Stephen wrought, ch. vi. 8. SAMARIA. The term in this book refers generally to the district, ver. 14; ch. ix. 31; xv. 3. Sychar (John iv. 5) was at this time the city, eclipsing, through Roman patronage, the city of Samaria. The inhabitants were a willing people, John iv. 30, with ver. 6 of the Lesson. But they were superstitious; ready to believe without sufficient inquiry. Everywhere a Deliverer was expected, some great one, ver. 9; John iv. 25. When a mother is expecting the return of a long-absent son, the slightest resemblance is apt to deceive her, in form, step, or appearance. a pretended great one" deceived these credulous people by tricks, sleightof-hand performances like those of modern conjurers. But when they saw the miracles which Philip did, the power of sorcery was gone. A great work makes a wide report. Which of the Apostles came down from Jerusalem? On the gift of the Holy Ghost spoken of ver. 15-17, see Illustration. Compare Acts xix. 6, and notice that this gift was followed So by visible results which Simon saw. Peter and John had been in these parts before, (Luke ix. 54;) now an old enmity was to be conquered by a new love. SIMON.-The word translated bewitched, is rendered "amazed," "astonished," Matt. xii. 23; Mark v. 42; Luke xiv. 22. The three terms define Simon's influence. His per Ghost, which has no forgiveness. REFLECTIONS.-1. There is no salvation in Bible reading, except so far as we get Christ out of it, ver. 5. 2. The acceptance of Christ gives joy and power. These people rejoiced, and had power to give up their foolish practices. 3. Religion begins in the heart.Enforce by referring to the baptism of children; their observance of the Sabbath and public worship: but is the heart right? 4. Forgiveness must be sought from God only, through Christ.-Preachers and teachers may point the way as Peter did: but every one must ask for himself. For want of this, formances "amazed" the people; in- 5. Some people who have had many prayers offered for them are not saved, ver. 24. QUESTIONS.-What was occasioned by the persecution in Jerusalem? Who were the "devout men?" Where else are they spoken of? By whom was the Word preached in Samaria? What was the result of Philip's preaching? How was the superstition of the people shown? Give some account of Simon. Who came from Jerusalem? What was their mission? How did Simon show his ignorance and Verses 15-17. "Luke here speaks, not of the ordinary grace of the Spirit by which God regenerates us as sons to Himself, but of those special gifts with which it was the Lord's will to endow some persons in the beginning of the Gospel for the furnishing of the kingdom of Christ."-Calvin. MARCH 15. -PHILIP AND THE EUNUCH.- -Acts viii. 26-40. For repetition, verses 34, 35. INTRODUCTION.-The didactic worth of this Lesson is so great, and the need for exposition comparatively so limited, that the former is taken as the theme, and the latter is placed in subordination to it. A LESSON ON DIVINE PROVIDENCE. Read Ps. cxxxix. 7. Places: Sychar, where probably Philip was, lay in the very heart of Samaria; more than sixty miles away, as the crow flies, from Gaza. One road led direct from Jerusalem south-west to Gaza; another led from Sychar to the coast, and followed the coast-line to the same point. Between this coast-road and the highway from Jerusalem lay the "desert," or uninhabited region, across which Philip was to strike. Sychar, Jerusalem, the two roads, the desert, all lay open to the sight of God. At home, at school, by the way, "Thou God seest me." Persons: Philip in a crowded little city; the chamberlain, a solitary traveller; no difference to the All-knowing God. Alone, in a AFTERNOON LESSONS. crowd, the God of Providence watches you. Circumstances: Philip, doing a great work, cannot be spared; the Ethiopian is anxiously seeking for the truth; helpless; no one near to guide. God sees both; brings them together. Time: could not be less than three days' journey to Philip; he travels on foot; liable to many interruptions, yet he reaches the chariot just as the eunuch reads the one verse of the Old Testament Scriptures which has most of Christ in it. "The steps of a good man are ordered by the Lord." Will: God directs His purposes by His power over the will of man. In this case an angel was His messenger, see ch. v. 19; x. 3; xii. 7. He now acts by His Spirit on the will. This is our God; pray to Him, "Lead me in the way everlasting." OUTWARD CIRCUMSTANCES ARE POOR SYMBOLS OF THE STATE OF THE HEART. -Picture the two men: Philip, the persecuted Christian, would have little money; no show of dress; dustcovered; heat smitten; but what wealth within! Christ and salvation! The eunuch held the position of chancellor or treasurer under the sovereign of a great country. (Candace was the official name of the queens of Ethiopia, as Pharaoh was of the kings of Egypt. The country referred to lay to the south of Egypt, and answered to the modern Nubia, and the northern part of Abyssinia.) He rides in a chariot drawn by horses; his equipage, dress, ornaments, would indicate his wealth. He is poorer than the wayfarer who accosts him. The young ruler's question fills his mind, "What lack I yet?" Matt. xix. 20. Philip might have said, "poor, yet making many rich; having nothing, yet possessing all things." TENDERNESS OF GRACE.-The man had been to Jerusalem to worship: was probably a Gentile had been a heathen; then admitted as a proselyte to the Jewish faith; sincere, self-denying, he had taken a long journey to worship at the great temple of his faith and observe one of its feasts. Jerusalem he had heard of Jesus, the Gospel, the death of Stephen; was there salvation in the new Name? "Thou understandest my thought afar off," Ps. cxxxix. 2. Jesus sees the spark within the smoking flax; will In 33 not let it be quenched by a return to his distant home; so sends a servant of His to fan it to a flame. Have you a spark? Some good thing towards the Lord your God? Go further ask Jesus for help and full salvation. A THE WAY OF KNOWLEDGE.-Knowledge requires three things: a good book; a good scholar; a good teacher. All three are here. The good scholar: diligent; how? Thoughtful, seeking to understand; humble, willing to have help. The good Book: the Old Testament; especially the book of the prophet Isaiah, which contains more about Jesus than any other portion of the Old Testament. good teacher: Philip, who knew the lesson of the Book: "the grace of God that bringeth salvation." You have a better book than the eunuch had; the life of Jesus; the explanation of Christian doctrine in the Epistles. You have good teachers; persons themselves saved by the Lord Jesus. If you are yourselves good scholars, thoughtful, earnest, devout, you will soon come to the end of the way of knowledge, Christ Jesus. CHRIST CRUCIFIED.-Read ver. 32— 35, with Isai. liii. 7, 8. The version is the Greek translation of the Old Testament. How were these words fulfilled in Jesus? Recall the "humiliation" of the trial of Jesus; three times Pilate declared "I find no fault was in Him; " but "His judgment "taken away" by the tumult of the rulers and the people, and Jesus was Idelivered to be crucified. For whom did He suffer? Isai. liii. 4-6; 8, latter part. He died for sinners. He is Jesus, the Saviour. THE DUTY OF DECISION.-V. 36-38. Experience of the power of grace prompts to immediate decision and profession. What was the sign of this? The eunuch suggested this, not Philip. You have been baptized in the name of Jesus; Jesus asks of you fulfilment of the obligations implied and laid on you in baptism. You must decide. THE JOY OF RELIGION.-V. 39, 40. The Spirit of the Lord caught away Philip.-1 Kings xviii. 12; 2 Kings ii. 16. He disappears from the wilderness; reaches Azotus on the coast, and preaches his way to Cæsarea, where he is found more than twenty years after, sheltering under his roof the Apostle of the Gentiles, Acts xxi. 8. Happy |