Acts Chapter 8

Acts of the Holy Spirit  •  Sermon  •  Submitted
0 ratings
· 133 views
Notes
Transcript
The Passion Bible Translation with Holman and POSB Commentaries
Saul Persecutes the Believers
MAIN IDEA: Leading other people to Christ requires that we be ready, unafraid, able to use God’s Word, and filled with the Holy Spirit.
A. Context of Philip’s Ministry (vv. 1–8)
SUPPORTING IDEA: Christian witness brings great joy.
THE CHURCH SCATTERED: MISSIONARY BEGINNINGS IN JUDEA AND SAMARIA, 8:1–9:31
A. The Church’s Lay Leaders Scattered: How God Uses Persecution, 8:1–4
(8:1–4) Introduction: Stephen’s message was God’s final invitation to Israel. If Israel rejected the message, God would turn elsewhere to root and ground His church. The terrible tragedy is that Israel did reject the message; in fact Israel killed Stephen and launched a savage persecution against the church, attempting to utterly destroy and stamp it out.
However, God overruled and used the persecution as a means to scatter the church all across the world. Just as Jesus had instructed, Judea, Samaria, and the uttermost part of the earth were now to hear the glorious message of the gospel (see Acts 1:8).
The point to note is this: Stephen (his message and martyrdom) is the flame that God used to launch the great evangelistic thrust of the gospel around the world. The believers were scattered all over the world by great persecution.
1. The fury of the persecution was launched by an inflamed man, Saul (v. 1).
2. The godly men buried Stephen (v. 2).
3. The church was severely persecuted—both men & women—by Saul (v. 3).
4. The lay believers were scattered abroad: they went everywhere preaching Christ (v. 4).
8:1. New Testament scholars do not agree on what role Saul actually played in the death of Stephen. Luke did not feel it important at this point to explain in detail. He simply reported that Saul was there and approved of the stoning. Luke in his wonderful writing style carries us through the narrative of Acts with an amazing smoothness when we consider that journalism represented a second avocation (after historian) for this medical doctor. Here he created a bridge from martyrdom to persecution and from martyrdom to evangelism.
In this verse we encounter the first use in Acts of the word persecution. It is likely that the persecution was aimed primarily at Hellenistic Christians in Jerusalem. They already suffered from cultural discrimination in the local Jewish community. Now with Stephen’s blatant “heresy” and the public act of killing him, opponents of the gospel may have felt they found a vulnerable point in the church—Greek-speaking Jewish Christians.
This would explain two important aspects of Luke’s message in Acts. First, the apostles are able to remain at Jerusalem, a point he makes briefly but which serves us immeasurably in understanding this persecution.
Second, in chapter 11 we shall discover a continuation of the narrative from 8:4 and see that these scattered Christians felt comfortable in proclaiming the gospel to Gentiles, a characteristic more likely of Hellenists than Hebraic Christians. This scattering shows God’s hand working through evil persecutors to disperse his people into places he wanted the gospel to reach.
Gangel, K. O. (1998). Acts (Vol. 5, p. 120). Nashville, TN: Broadman & Holman Publishers.
8 Now, Saul agreed to be an accomplice to Stephen’s stoning and participated in his execution. From that day on, a great persecution of the church in Jerusalem began. All the believers scattered into the countryside of Judea and among the Samaritans, except the apostles who remained behind in Jerusalem.
2 God-fearing men gave Stephen a proper burial and mourned greatly over his death.
3 Then Saul mercilessly persecuted the church of God, going from house to house into the homes of believers to arrest both men and women and drag them off to prison.
1 (8:1) Paul, Persecutor of the Church: the flaming fury of the persecution. Note four significant facts. (See note—Acts 8:3 for more discussion.)
1. The persecution was launched by an inflamed man, Saul of Tarsus. The word “consenting” or “approving” (suneudokon) means to give full consent of the will; to willingly approve; to approve with pleasure; to delight in; to applaud what is being done. Saul was well-pleased with Stephen’s death. An inflamed fury had been building up in him against the church, for he felt that the preaching of Christ threatened his religion, Judaism. In fact, Saul was the leader in persecuting the church, the one who boiled more than anyone else against the church. He was apparently a leader among the religionists.
“For ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted it: And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers” (Gal. 1:13–14).
“If any other man thinketh that he hath whereof he might trust in the flesh, I more … an Hebrew of the Hebrews … concerning zeal, persecuting the church, touching the righteousness which is in the law” (Ph. 3:4–6).
(See notes—Acts 4:2–4; note and DEEPER STUDY # 1—Mt. 12:10 for more discussion. This latter note in particular explains why the religionists and the Pharisees opposed Jesus so violently. Saul was a Pharisee.)
2. The persecution was launched quickly, on the very day of Stephen’s death. The words “at that time” (en ekeinei tei hemerai) mean on that very same day.
Saul wished to act and to act quickly in wiping out the church. The believers were frightened and on the run. He had to strike immediately to catch them before they could escape.
3. The persecution was launched in fury and in violence. Note the phrase “a great persecution” (diogmos megas). The idea is that Saul hotly pursued, chased, and hunted down the believers. He was bent on violence, utterly determined to stamp out the church.
4. The church “[was] all scattered abroad throughout Judea and Samaria” (see note—Acts 8:4 for discussion). Note the apostles remained behind.
⇒ They had been given some freedom by the authorities on the advice of Gamaliel (Acts 5:34–40).
⇒ They were highly esteemed by the public at large. On other occasions the authorities feared to have them arrested, lest their arrest cause an uprising among the people (see Acts 4:21).
⇒ The apostles were courageous men, and they had learned to wait upon the Lord for instructions. Perhaps they were braving the storm until the Lord told them otherwise.
This much can be safely known. If the apostles had fled Jerusalem, there would have been no stabilizing person at the church, no leader holding the church together. Remember: the only organized church in existence was the church in Jerusalem. The believers, although imprisoned and scattered, still needed a church to look toward.
If the apostles had fled, the church in Jerusalem would have been completely destroyed. There would be no church to picture, no place from which to look for help and direction. The apostles were the hub, the focus, the leaders to which the earliest believers looked for guidance. In the eyes of the earliest believers, the apostles were needed, desperately needed. The Jerusalem church was the only church the believers knew. Therefore it was important for the apostles to remain there, important for their loyalty and availability to the church to be known.
By staying in Jerusalem, they held the church together. The believers, no matter where they had scattered, knew that the church was still existing through its courageous leaders.
“And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it” (Mt. 16:18).
“For other foundation can no man lay than that is laid, which is Jesus Christ” (1 Cor. 3:11). “Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity” (2 Tim. 2:19).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 109–110). Chattanooga, TN: Leadership Ministries Worldwide.
8:2–3. Note another Lucan contrast—Godly men … but Saul. Luke clearly wants us to understand that Stephen was deeply loved by his brothers and sisters in the Jerusalem congregation.
In contrast to this wild zealot of a Pharisee named Saul, they mourned with broken hearts for their fallen comrade. The word translated “godly” is eulabes, used of Simeon in Luke 2:25 and also to describe devout Jews open to the gospel at Pentecost in Acts 2:5.
Does this persecution find single focus in one destructive personality? Yes, Saul of Tarsus. Saul did not just persecute the church: he began to destroy it. The word for destroy is used of wild boars in the Greek text of Psalm 80:13.
The picture here does not describe some religious administrator seated at a desk and sending others to do his dirty work. Saul led the charge in the streets, house to house, men and women.
He did not just arrest Christians; he dragged them off. The Bible fleshes out this portrait of Saul in other New Testament passages (Acts 22:4–5; 26:10–11; 1 Cor. 15:9; Gal. 1:13–14, 22–23; Phil. 3:5–6; 1 Tim. 1:13).
Gangel, K. O. (1998). Acts (Vol. 5, pp. 120–121). Nashville, TN: Broadman & Holman Publishers.
2 (8:2) Believer: the devout cared for the murdered. The devout must have been some of Stephen’s friends and fellow synagogue worshippers who had not embraced the faith of Christ, but cared for him. They were deeply disturbed over his death, making “great lamentation” over him. Note how God used Stephen’s burial to continue the witness:
⇒ His witness was publicly honored.
⇒ He died what might be called a hero’s death.
3 (8:3) Paul—Church; Persecution of: the church was severely persecuted—both men and women were persecuted by Saul. (See note—Acts 8:1 for more discussion.)
Saul made “havoc” (elumaineto) of the church; that is, he tried to devastate it, destroy it, ruin it, wipe it out.
⇒ It is the picture of a wild beast ravaging and tearing to bits some carcass.
⇒ The verb is continued action. He began and kept on ravaging and destroying. He was, as he later confessed, “exceedingly mad against them [believers]” (Acts 26:11).
1. He stormed the homes of believers, breaking open the doors, fiercely seeking every believer in “every house” (Acts 8:3).
2. He arrested all he could find, “hailing” them (suron): constraining and dragging them, using whatever force was necessary to arrest and subdue them.
The picture is that of forcibly dragging them from their homes through the city streets (Acts 8:3).
3. He arrested women as well as men. Women were considered unimportant and insignificant in Saul’s day. Yet the fierceness and savagery of Paul was so set on destroying the church that he went after the women as well.
His crime against women was to be an offense Paul could never forget (see Acts 9:2; 22:4).
4. He imprisoned as many as he could find, and he found many …
• committing them to prison (Acts 8:3).
• “binding and delivering into prisons both men and women” (Acts 22:4).
• “many of the saints did I shut up in prison” (Acts 26:10).
5. He stormed “every synagogue” and punished the believers who were present. He tried to force them to blaspheme the name of Christ (Acts 26:11).
6. He hunted them down, hotly pursuing them even into foreign cities, persecuting all he could track down (Acts 22:5; 26:11).
7. He brought many to their death and gave his voice to the death penalty of many others (Acts 22:4; 26:10).
“As for Saul, he made havoc of the church, entering into every house, and haling men and women committed them to prison” (Acts 8:3).
“And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem” (Acts 9:1–2).
“And I persecuted this way unto the death, binding and delivering into prisons both men and women. As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished” (Acts 22:4–5).
“I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them.
And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities” (Acts 26:9–11).
“Concerning zeal, persecuting the church” (Ph. 3:6, see Gal. 1:13).
Note: the mercy and grace of God are fully demonstrated in the life of Paul. God’s mercy is available to all of us, no matter how terribly we have sinned. There is hope, forgiveness, and a glorious ministry for any of us, no matter who we are or what we have done—if we will repent and surrender ourselves to the Lord Jesus, to follow and obey Him.
“For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me” (1 Cor. 15:9–10).
“And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.
And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.
Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to live everlasting” (1 Tim. 1:12–16).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 110–111). Chattanooga, TN: Leadership Ministries Worldwide.
The Gospel Spreads to Samaria
4 Although the believers were scattered by persecution, they preached the wonderful news of the word of God wherever they went.
4 (8:4) Witnessing—Preaching: the lay believers who were scattered abroad went everywhere preaching Christ. Note two significant facts.
1. The believers were “scattered abroad” (diasparentes): dispersed, scattered about just as seed is sown or scattered throughout a field. God was using the evil of the world to spread His followers and message all over the world.
2. Note that the scattered believers did not hide in secrecy and fearful silence. They preached the Word wherever they went. “Preaching the word” (euaggelizomenoi ton logon) means to evangelize, to declare, to proclaim, to preach the Word of God, the gospel of the Lord Jesus Christ.
(See DEEPER STUDY # 2, Preaching—Acts 11:19–30 for more discussion.)
Thought 1. Note two challenging facts.
1) The believers who were preaching and scattering the Word were lay believers.
2) The pattern was set for all time. Most preaching and witnessing was to be done by the lay believers. All lay believers are to scatter the seed wherever they are, wherever duty or circumstances place them.
“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world” (Mt. 28:19–20).
“And he said unto them, Go ye into all the world, and preach the gospel to every creature” (Mk. 16:15).
“For we cannot but speak the things which we have seen and heard” (Acts 4:20).
“Go, stand and speak in the temple to the people all the words of this life” (Acts 5:20).
“Then Philip went down to the city of Samaria, and preached Christ unto them.… Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus” (Acts 8:5, 35).
“Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus” (Acts 11:19–20).
“We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak” (2 Cor. 4:13).
“And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Tim. 2:2).
“These things speak, and exhort, and rebuke with all authority. Let no man despise thee” (Tit. 2:15).
Thought 2. The great purpose and/or result of persecution is the spread of the gospel. God uses persecution …
• the staunch faith and endurance of believers,
• the dispersion of believers (when necessary),
… to demonstrate the reality of salvation, of His presence in the hearts and lives of people.
Through persecution and the believer’s endurance, God shows clearly that He is. He demonstrates that He really exists and saves men, infusing them with both the hope and power to live forever.
“Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you” (Mt. 5:11–12).
“And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved” (Mt. 10:22).
“And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life” (Mt. 19:29).
“And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness.
Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.
Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong” (2 Cor. 12:9–10).
“And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.
For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake” (Ph. 1:28–29).
“If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified” (1 Pt. 4:14; see v. 12–19).
Thought 3. The persecution may range from simple abuse to violence. It may take place at work, at home, at school, at play, at church. But no matter what form or where it occurs, God will use it to bear witness to Himself—if we will be faithful and endure.
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 111). Chattanooga, TN: Leadership Ministries Worldwide.
B. The Great Revival in Samaria: A Study on Revival,DS1 8:5–25
1. The preacher: Philip
a. A layman
b. Preached Christ (Messiah)
5 Then Philip went down to the city of Samaria, and preached Christ unto them.
2. The essentials for revival
a. Being of one accord
b. Paying attention to the message
6 And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.
3. The evidence of revival
a. Evidence 1: Lives changed—miraculously
7 For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed.
b. Evidence 2: Great joy experienced
8 And there was great joy in that city.
c. Evidence 3: Deliverance from the terrible depths of sin
1) From a false prophet
9 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:
2) From false religion
10 To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.
11 And to him they had regard, because that of long time he had bewitched them with sorceries.
d. Evidence 4: Believing & being baptized
12 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.
e. Evidence 5: False professions, see vv. 18–24
13 Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
f. Evidence 6: The reception & manifestation of the Holy Spirit.
14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:
15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost:
16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)
17 Then laid they their hands on them, and they received the Holy Ghost.
g. Evidence 7: The rebuke of hypocrisy
18 And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money,
1) The detection of hypocrisy: Power, prestige, & influence sought
2)
19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.
2) The judgment of hypocrisy: To perish & to have no part of the Spirit
20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.
21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.
3) The answer to hypocrisy: To repent & pray
22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.
4) The bondage of hypocrisy: Bitterness & enslavement to sin
23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.
5) The wrong motive for deliverance: To escape judgment
24 Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.
h. Evidence 8: The opening of hearts for evangelism
25 And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 111–112). Chattanooga, TN: Leadership Ministries Worldwide.
5 Philip traveled to a Samaritan city[a] Or “the main city of Samaria.” Many believe this was the Samaritan city of Sebaste. - and preached to them the wonderful news of the Anointed One.
8:4–5. Any congregation needing a verse for every-member evangelism can find it right here. Remember, the apostles stayed at Jerusalem, so the scattered Hellenists were essentially lay leaders; yet wherever they went, they proclaimed the Word of God.
What a magnificent picture of dedicated believers. Picture them as they run for their lives, grasping what few possessions they could take with them when the persecution broke out.
See them praying for deliverance but also for courage to be faithful to their Savior and to proclaim his message effectively wherever they went.
Luke introduces Philip for the second time in his narrative. Previously (6:5) he was just one of seven leaders appointed to handle ministry to the widows.
Now, as Saul embodied the persecution, Philip embodies the behavior of the scattered Christians.
He went down (from a higher area to the plains) and proclaimed the message of Messiah. An outcast Hellenist in the land of the outcasts—no wonder the Samaritans responded so well.
The gospel moved out into Samaria. Luke must not have considered it important for us to know which city became the point of first contact.
Before this event concludes, the Lord’s people are preaching the gospel in many Samaritan villages (v. 25).
Gangel, K. O. (1998). Acts (Vol. 5, p. 121). Nashville, TN: Broadman & Holman Publishers.
B. The Great Revival in Samaria: A Study on Revival, 8:5–25
(8:5–25) Introduction: the need of the hour is revival, a true movement of God in the hearts and lives of people, both within and without the church. This is an excellent study on revival.
1. The preacher: Philip (v. 5).
2. The essentials for revival (v. 6).
3. The evidence of revival (v. 7–25).
DEEPER STUDY # 1
(8:5–25) Samaria: see DEEPER STUDY # 2—Lk. 10:33 for discussion.
1 (8:5) Philip: the preacher was Philip, a layman, one of the first deacons (Acts 6:5). This is important to note:
⇒ the first great evangelistic thrust outside Jerusalem was carried out by a layman.
⇒ the first time the term evangelist is used, it is used with a layman (Acts 21:8).
Philip preached (ekerussen) and proclaimed Christ. Later on he is said to preach (euaggelizomeno), to announce the glad tidings, “the things concerning the kingdom of God” (v. 12).
These two great words are used in the New Testament for proclaiming the gospel. Philip, the layman, was a true servant of the Lord, a lay believer who preached Christ. He was a layman who dedicated his time and energy to proclaiming the things concerning the kingdom of God.
Thought 1. Great revival necessitates great laymen sold out to Christ, laymen willing to preach Christ. Note that the following Scriptures are given to believers, not to the clergy.
“And as ye go, preach, saying, The kingdom of heaven is at hand” (Mt. 10:7).
“What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops” (Mt. 10:27).
“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world” (Mt. 28:19–20).
“And he said unto them, Go ye into all the world, and preach the gospel to every creature” (Mk. 16:15).
“For we cannot but speak the things which we have seen and heard” (Acts 4:20).
“Go, stand and speak in the temple to the people all the words of this life” (Acts 5:20).
“Then Philip went down to the city of Samaria, and preached Christ unto them.… Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus” (Acts 8:5, 35).
“Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus” (Acts 11:19–20).
“We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak” (2 Cor. 4:13).
“And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Tim. 2:2).
“These things speak, and exhort, and rebuke with all authority. Let no man despise thee” (Tit. 2:15).
“But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Pt. 3:15).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 112–113). Chattanooga, TN: Leadership Ministries Worldwide.
6 The crowds were eager to receive[b] As - translated from the Aramaic, which indicates they did more than just hear the good news; they silenced those who said anything against Philip’s message. - Philip’s message and were persuaded by the many miracles and wonders he performed.
2 (8:6) Revival: the essentials for revival are twofold.
1. The people must be of “one accord”: of one mind, spirit and purpose; in full cooperation; willing to hear the message and see the miracles.
If people oppose and shut their ears and close their eyes to the messenger, they cannot have revival. There has to be an openness, a willingness and oneness of spirit with the preacher and his message.
2. The people must give “heed” (proseichon), keep their minds and hearts upon the message.
“But blessed are your eyes, for they see: and your ears, for they hear” (Mt. 13:16).
“But he that received seed among the thorns is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty” (Mt. 13:23).
“Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh” (Lk. 6:21).
“But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience” (Lk. 8:15).
“These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so” (Acts 17:11).
“For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe” (1 Th. 2:13).
“And these words, which I command thee this day, shall be in thine heart” (Dt. 6:6).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 113). Chattanooga, TN: Leadership Ministries Worldwide.
7 Many demon-possessed people were set free and delivered as evil spirits came out of them with loud screams and shrieks, and many who were lame and paralyzed were also healed.[c] Healings, miracles, and deliverances were being accomplished through others, not just the apostles.
8 This resulted in an uncontainable joy filling the city!
8:6–8. As a historian, Luke enjoyed recording great speeches, but he says nothing about Philip’s preaching, again a possible contrast with the eloquent Stephen. This does not in any way demean Philip’s ministry, since communicating the message of the gospel in a less-than-polished form is considerably better than not communicating it at all.
In Stephen we saw courageous eloquence; in Philip we see aggressive and effective evangelism.
Luke emphasizes the miracles this lay leader performed in Samaria—exorcism (casting out demons) and healings.
Such powerful signs made the people interested in what he had to say.
Verses like this lead some to wonder whether response to the gospel today might not be much more widespread if the same kind of miracles were regularly done by God’s people.
Several things must draw our attention here. First, the accompaniment of the gospel by miracles—though not limited to the early chapters of Acts, certainly represents the transitional time in which God did a new work with a new message. Second, we must see the miracles as secondary—as in the ministry of Christ.
The purpose of the miracle is to attract attention to the gospel. Verse 12 clearly indicates that the message of Christ, not the experience of signs and wonders, was the issue. Nevertheless, a combination of miracle and message brought great joy to the city.
The gospel had reached “foreign soil” for the first time. In the text of Acts, Philip was the first missionary, even though Samaria lay just a few miles away and did not require the learning of a different language.
Gangel, K. O. (1998). Acts (Vol. 5, pp. 121–122). Nashville, TN: Broadman & Holman Publishers.
Simon the Sorcerer Converted
9 Now, there was a man who lived there who was steeped in sorcery. For some time he had astounded the people of Samaria with his magic, boasting to be someone great.[d] The Aramaic is “He boasted of himself, saying, ‘I am the great god!’”
10 Everyone, from the least to the greatest among them, was dazzled by his sorcery,[e] The Aramaic is “They were all praying to him” or “bowing down to him.” - saying, “This man is the greatest wizard of all! The divine power of God walks among us!”
11 For many years everyone was in awe of him because of his astonishing displays of the magic arts.
B. Con Man in Samaria (vv. 9–19)
SUPPORTING IDEA: Whenever God accompanies the gospel with physical miracles, the potential for perversion exists. Christians willing to proclaim God’s truth must expect trouble from those who want to distort it.
8:9–11. Philip had come to Samaria to proclaim the gospel, not to sell it.
In bringing the name of Jesus and the liberating power of his message to Samaria, Philip had invaded the stronghold of the occult. Had Philip known what lay ahead, he might have said to his comrades, “I’m off to see the wizard,” for that is precisely what Simon the sorcerer proclaimed and precisely what people around him believed.
We will explore the identification of Simon and the phrase the Great Power a bit later in “Deeper Discoveries.”
Here let’s just recognize that Luke wants us to know what Philip was up against. A lay preacher, in a strange land, face-to-face with a magician who had amazed people for a long time with his magic.
Whether Simon’s dabblings in the occult centered in astrology or some other form of sorcery, whatever power people saw in him probably came from demonic sources (cf. Acts 16:16–20).
Now those sources are about to be challenged by the God of the universe and the message of the gospel.
Gangel, K. O. (1998). Acts (Vol. 5, p. 122). Nashville, TN: Broadman & Holman Publishers.
12 But as Philip preached the wonderful news of God’s kingdom realm, and the name of Jesus the Anointed One, many believed his message and were baptized, both men and women.
8:12. When the power of Jesus Christ encounters the power of Satan, there is no contest. Philip’s message is clear. It reminds us of the basic gospel in Acts 4:12. Again, this Bible writer so concerned about the role of women in God’s plan, emphasizes that they, too, heard Philip’s message, trusted Christ, and were saved.
Furthermore, they were baptized. Luke has not made much of this yet in his account, but we shall see it again in a strategic way before this chapter finishes.
Gangel, K. O. (1998). Acts (Vol. 5, p. 122). Nashville, TN: Broadman & Holman Publishers.
13 Even Simon believed and was baptized! Wherever Philip went, Simon was right by his side, astounded by all the miracles, signs, and enormous displays of power that he witnessed.
8:13. We are almost as astonished as the Samaritans must have been when we read that Simon also believed and was baptized. Was this magician, whether charlatan or sorcerer, genuinely converted? The following paragraph will show us enough information to demonstrate that he was not.
Remember that the word believe does not always mean saving faith in the New Testament (John 2:23–25; Jas. 2:19).
Apparently Simon was caught up in the excitement of the moment. Having recognized that Philip’s miracles were considerably greater than his own, he followed the evangelist around to learn some new tricks.
Any earning of God’s gift denies God’s grace. Somehow Simon never quite caught that basic message of the gospel.
Arrington puts it this way: “His only hope was genuine evangelical repentance which he had not experienced.
He had no real spiritual understanding of the faith that he claimed. His faith was imperfect; it was centered in man, not in Christ” (Arrington, 88–89).
Gangel, K. O. (1998). Acts (Vol. 5, pp. 122–123). Nashville, TN: Broadman & Holman Publishers.
3 (8:7–25) Revival: the evidences of revival are eightfold.
1. Evidence one: lives are changed—miraculously. People who cannot help themselves are healed.
Note that people possessed with evil spirits were changed: the evil spirits were cast out (see Mk. 3:11; Lk. 4:41). People with diseased and crippled bodies were healed. The power of God was clearly witnessed.
“Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Cor. 5:17).
“Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever” (1 Pt. 1:23).
“Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him” (1 Jn. 5:1).
2. Evidence two: great joy is experienced. A man who truly came to know Christ was filled with joy, the joy …
• of sins forgiven
• of deliverance
• of power to live
• of hope for eternity
• of knowing God’s presence
• of security and assurance and confidence
“Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven” (Lk. 10:20).
“These things [the gospel] have I spoken unto you, that my joy might remain in you, and that your joy might be full” (Jn. 15:11).
“Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full” (Jn. 16:24).
“And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves” (Jn. 17:13).
“As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things” (2 Cor. 6:10).
“Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory” (1 Pt. 1:8).
3. Evidence three: deliverance from great depths of sin, from false prophets and religion and sorcery. The depth of sin can reach no deeper than these people found themselves.
They were gripped and enslaved by error, false teaching, and false hope.
a. The people had been enslaved by a false prophet, a religious imposter, Simon.
⇒ He used sorcery: magical arts, witchcraft, spirit mediums, astrology, charms, spells, divination or fortune-telling.
⇒ He bewitched people: amazed, astonished, and secured their following.
⇒ He claimed that he was “some great one.”
b. The people had been enslaved by a false religion: “all” gave heed; all followed his leadership and teaching; all “from the least to the greatest” confessed, “this man is the great power of God.”
Thought 1. Think how gullible people are in following false prophets and their teaching.
c. The people had been enslaved for a long time. They had been held in bondage to the false prophet and false religion for a long time. But now, they had been freed by the power of Christ.
Thought 1. False prophets and false religions differ in their teachings and methods of enslaving people. But they are all false, and their followers can be delivered only by the power of Christ.
“Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves” (Mt. 7:15).
“And many false prophets shall rise, and shall deceive many” (Mt. 24:11).
“For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect” (Mt. 24:24; see Mk. 13:22).
“Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them” (Acts 20:30).
“For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple” (Ro. 16:18).
“Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron” (1 Tim. 4:1–2).
“But evil men and seducers shall wax worse and worse, deceiving, and being deceived” (2 Tim. 3:13).
“But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction” (2 Pt. 2:1).
“Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son” (1 Jn. 2:22).
“For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist” (2 Jn. 7).
4. Evidence four: believing the things concerning the kingdom of God and the name of Jesus Christ, and being baptized.
a. Philip preached two major subjects.
⇒ He preached the kingdom of God (see DEEPER STUDY # 3—Mt. 19:23–24).
“And as ye go, preach, saying, The kingdom of heaven is at hand” (Mt. 10:7).
“Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mk. 1:14–15).
“And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent” (Lk. 4:43).
“And he sent them to preach the kingdom of God, and to heal the sick” (Lk. 9:2).
“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” (Acts 8:12).
“And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more” (Acts 20:25).
“And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening” (Acts 28:23).
⇒ He preached the name of Jesus Christ (see DEEPER STUDY # 2—Acts 3:6).
b. When the people heard the message …
⇒ they believed (see DEEPER STUDY # 2—Jn. 2:24).
“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (Jn. 3:16).
“Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (Jn. 5:24).
“And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst” (Jn. 6:35).
“That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation” (Ro. 10:9–10).
⇒ they were baptized (see DEEPER STUDY # 1—Acts 2:38).
5. Evidence five: false professions. It is doubtful that Simon was making a genuine confession of Christ (see v. 18–24). When people experience true revival there will always be counterfeits. The existence of counterfeits and hypocritical professions dramatize and cause the genuine confessions to stand out even more.
“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Mt. 7:21).
“Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you” (Mt. 7:6).
“They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate” (Tit. 1:16).
6. Evidence 6: the reception and manifestation of the Holy Spirit (v. 14–17). The apostles were the leaders, the supervisors of the church.
Therefore, when they heard of the revival at Samaria, they sent Peter and John to investigate. Why was an investigation necessary? Because of the bitter enmity and racial prejudice between the Samaritans and Jews (see DEEPER STUDY # 2—Lk. 10:33 for discussion).
When Peter and John arrived, they discovered that the Samaritans had believed and been baptized, but the Holy Spirit had not “fallen upon” any of them. (See DEEPER STUDY # 2—Acts 8:14–17 for discussion.)
7. Evidence 7: the rebuke of hypocrisy. The point is clearly seen in the incident with Simon (see Scripture and outline above, pt. 5, v. 18–24 for discussion).
Note Simon’s request for the apostles to pray for him. It seems that he did not pray himself nor confess and repent to the Lord Jesus.
This was the same approach Pharaoh took with Moses, begging for prayer, but never repenting (Ex. 8:8; 10:17).
8. Evidence 8: the opening of hearts for evangelism. Note …
• how open the Samaritans were to the Jewish preachers of the gospel
• how the apostles went into the villages of the Samaritans to preach
Thought 1. The fruit of revival is more revival, the opening of hearts for both the preaching and receiving of the gospel.
“For we cannot but speak the things which we have seen and heard” (Acts 4:20).
“We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak” (2 Cor. 4:13).
“Come and hear, all ye that fear God, and I will declare what he hath done for my soul” (Ps. 66:16).
“I will mention the lovingkindnesses of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses” (Is. 63:7).
“Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay” (Jer. 20:9).
“Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name” (Mal. 3:16).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 113–116). Chattanooga, TN: Leadership Ministries Worldwide.
14 When the apostles in Jerusalem heard that the Samaritans had accepted God’s message of life, they sent Peter and John
15 to pray over them so that they would receive the Holy Spirit.[f] Or “take hold of the Holy Spirit.”
16 For they had only been baptized in the name of the Lord Jesus and were yet to have the Holy Spirit fall upon them.
17 As soon as Peter and John arrived, they laid their hands on the Samaritan believers, one after another, and the Holy Spirit fell and filled each one of them![g] Implied in the text. The Greek is “They took hold of the Holy Spirit.” That is, the power of the Holy Spirit came upon them and filled them.
8:14–17. Time to bring in the first team. When Jerusalem heard what was happening up north, they not only sent apostles, they dispatched Peter and John, the earliest heroes of Luke’s narrative (chap. 3).
The Holy Spirit had not yet been given in Samaria, indicating that the baptism of verse 12 was water baptism for repentance in the name of Jesus.
A host of questions thrust themselves at us from these few verses. Why did the Jerusalem apostles come to Samaria?
Certainly not because of “apostolic succession,” since this was an event and not a practice. In chapter 11 when the gospel spreads to Antioch, another lay leader (Barnabas) is sent to assist the church there.
We also do not find some kind of “second blessing” here in which the Holy Spirit comes to believers sometime subsequent to their salvation.
Yes, that happens here, but Acts is a transitional book. The entire New Testament makes it plain that people who do not have the Spirit of God are not born again.
The very act of the Spirit in our hearts brings about salvation. Having taken up residence for that act, he never leaves.
Luke seems to emphasize the importance of church unity here. This was not some new movement, some cultic subset of mainline Christianity.
Believers in Samaria linked immediately with believers in Jerusalem to protect the unity of the church, an issue especially crucial when Jerusalem and Samaria were involved. We find no lessening of Philip’s ministry here, but rather an affirmation by Jerusalem.
Philip, a layman on the run, had no experience in dealing with new converts.
His submission to the authority of Peter and John offers a model for believers today.
Not a model of subservience of laypeople to clergy, but a model of inexperienced, younger Christians to more experienced, older Christians.
Let us apply to the interpretation of any passage everything we know about New Testament theology.
The Holy Spirit unifies the body of Christ, and surely no two segments of that body needed unifying more than traditional Christians in Jerusalem and newborn Christians in Samaria.
Luke does not tell us what actually happened when the Samaritans received the Holy Spirit, but we may assume that similar visible signs, possibly speaking in other languages, attended this event as they did previous events in Acts.
Gangel, K. O. (1998). Acts (Vol. 5, pp. 123–124). Nashville, TN: Broadman & Holman Publishers.
DEEPER STUDY #2
(8:14–17) Holy Spirit: this is a puzzling passage to some because the Samaritans are said to have already believed and been baptized, yet the Holy Spirit had not fallen upon them. They had not yet received Him.
Note four points.
1. There is no legitimate question about the Samaritans being truly saved.
Philip knew the Lord and was filled with the Spirit himself (Acts 6:3, 5).
He possessed the power of the Spirit (Acts 8:6–7) and preached the gospel in clear terms.
He knew how people were saved and what was involved in salvation.
Therefore, two things seem unthinkable and impossible …
• that Philip actually did not proclaim the full gospel (this position would be contrary to what the Scripture says).
• that Philip could be deceived by all the people (this position would be contrary to the Spirit’s leadership in Philip’s life).
2. Scripture declares, “Now if any man have not the Spirit of Christ, he is none of His” (Ro. 8:9).
If a person is truly saved, the Holy Spirit has entered his heart and life. Scripture is abundantly clear on this point.
3. In light of the above two facts, the Samaritans apparently had two experiences with the Holy Spirit.
a. The Holy Spirit actually entered their hearts and lives when they believed and were baptized (v. 12, 16). When they believed, they were actually born again, becoming new creatures in Christ (Jn. 3:5–8; 2 Cor. 5:17).
b. The Holy Spirit fell upon, poured Himself out, infilled, and manifested His presence and power on the very special occasion when Peter and John visited the new believers.
Christ taught there would be special manifestations and infillings of the Holy Spirit.
(See DEEPER STUDY # 3—Jn. 14:21; note—14:21–22.) The experience of the apostles and of the church throughout the Book of Acts demonstrates clearly there is more than just one significant experience with the Holy Spirit.
The early believers experienced periodic manifestations or special infillings. They had need for such experiences, and down through history as the need has arisen, God has given special manifestations or infillings of His Spirit to all obedient believers.
4. There was a very special need existing between the Samaritans and Jewish believers. The Jews and Samaritans were bitter enemies.
They despised each other (see DEEPER STUDY # 2—Lk. 10:33. See Mt. 15:26–27; Jn. 4:9, 27.)
The Holy Spirit needed to fall upon the Samaritans as much for the sake of the Jews as for the Samaritans.
The Jews, especially the Jewish leaders, needed to see and experience the Holy Spirit falling upon the Samaritans.
By witnessing the sight, they would know and testify to God’s reception of the Samaritans.
A wedge would be driven into the barrier that had separated the two nations for so long. And the Jerusalem Church would have to accept the Samaritans because of the evidence of God’s acceptance.
(see DEEPER STUDY # 1—Acts 2:1–4; note—10:44–48).
There is also perhaps some significance in the fact that God sent the Holy Spirit upon the Jews first (Acts 2).
Then, to progressively break the entrenched barrier of racial prejudice between the Jews and Gentiles, He sent the Spirit upon the half-Jews and half-Gentiles (Acts 8).
Finally, He was able to send the Spirit upon the full-blooded Gentiles (Acts 10). In other words, there is some truth to the fact that there was …
• a Jewish Pentecost (Acts 2)
• a Samaritan Pentecost—a half-Jew and half-Gentile Pentecost (Acts 8)
• a Gentile Pentecost (Acts 10)
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 116). Chattanooga, TN: Leadership Ministries Worldwide.
18 When Simon saw how the Holy Spirit was released through the laying on of the apostles’ hands, he approached them and offered them money,
19 saying, “I want this power too. I’m willing to pay you for the anointing[h] Or “authority.” - that you have, so that I also can lay my hands on everyone to receive the Holy Spirit.”
8:18–19. Simony. That’s what we call it, and here’s how the word came into the language. Simony describes the buying or selling of religious office, precisely what the Samaritan sorcerer wanted to do.
Whatever Simon saw fascinated him. Watching Philip do miracles had been exciting and attractive, but now the unleashing of some new power in the lives of people by an unseen presence of the living God was downright irresistible.
This man was a professional who immediately saw the profit potential in this kind of power. How much would it cost for Peter and John to pass this on to him? After all, they would soon return to Jerusalem, and someone in Samaria needed to carry on this amazing gift.
Sadly, people who name the name of Jesus have not abandoned simony down through the centuries.
Luther was enraged by the activity of John Tetzel selling “indulgences” right across the river from Luther’s parish.
Tetzel even had a catch phrase which surely attracted the attention of German listeners: So bald der Pfennig in Kasten klingt, die Seele aus des Fegefeuer springt. Translation: “As soon as you drop your money in the pot, the soul [of the person you pay for] jumps right out of the fire of purgatory.”
Today misguided “evangelists” use radio, television, mailing campaigns, and even the Internet to garner money for religious favors of one kind or another.
In many cases, they are no better than Simon the sorcerer, exchanging funds for God’s grace.
We talk often about blasphemy of belief, but there is also a blasphemy of behavior.
Gangel, K. O. (1998). Acts (Vol. 5, p. 124). Nashville, TN: Broadman & Holman Publishers.
20 Peter rebuked him and said, “Your money will go with you to destruction! How could you even think that you could purchase God’s supernatural gift with money?
C. Conflict Between Truth and Error (vv. 20–25)
SUPPORTING IDEA: Only a heart attitude of repentance can bring genuine salvation.
8:20. Leave it to J. B. Phillips to lay it on the line. He translates the first part of Peter’s response, “To hell with you and your money.” Where truth exists, so does error.
Where reality exists, we find sham. The true heart of Simon begins to emerge. Whatever he believed back in verse 13, it was certainly not faith for salvation, else Peter could never have said he would perish.
Quite obviously the statement of belief, water baptism, and perhaps even the laying on of hands conveyed no genuine indication of heart condition.
That has hardly changed in today’s church. Baptism, communion, membership, office holding, and any other kind of external recognition mean nothing to God who looks directly at the heart condition.
Gangel, K. O. (1998). Acts (Vol. 5, p. 124). Nashville, TN: Broadman & Holman Publishers.
21 You will never have this gift or take part in this ministry,[i] Or “You have no part with us in this word” (logos). The Aramaic is “You have no portion in this faith.” - for your heart is not right with God.
22 Repent this moment for allowing such wickedness to fill you. Plead with the Lord that perhaps he would forgive you the treachery of your heart.
23 For I discern that jealous envy[j] Or “bitter anger.” - has poisoned you and binds you as a captive to sin.”
8:21–23. Simon’s wicked heart had no part in the evangelical ministry of Samaria. Peter’s earlier statement was not a prophecy of ultimate condemnation. Simon still had opportunity to repent.
Peter, interestingly, did not guarantee forgiveness. If we had any question about Simon’s spiritual condition earlier in the chapter, it is surely erased by verse 23.
Apparently one can create a counterfeit response to the work of the Spirit, and for a professional like Simon, no problem at all.
Whatever Simon understood of the gospel, he certainly didn’t understand the grace of God.
Furthermore, Luke speaks so clearly about the significance of the coming of the Spirit at Pentecost! Throughout Acts he wants to emphasize that God energizes the gospel exclusively by the power of the Holy Spirit in the lives of believers.
Gangel, K. O. (1998). Acts (Vol. 5, pp. 124–125). Nashville, TN: Broadman & Holman Publishers.
24 Simon begged, “Peter, please pray to God for me. Plead with him so that nothing you just said over me may come to pass!”
8:24. Understandably, Simon had no interest in perishing, especially when a new business of such promising lucrative dimensions lay before him.
Let’s not confuse his request for prayer with repentance. He fears the consequence, but we see no indication that he practices metanoia (repentance) which, as we have noted previously, means to turn around and go the other way.
Gangel, K. O. (1998). Acts (Vol. 5, p. 125). Nashville, TN: Broadman & Holman Publishers.
Philip and the Ethiopian
25 After Peter and John had testified and taught the word of God in that city, they returned to Jerusalem, stopping at many Samaritan villages along the way to preach the hope of the gospel.[k] As translated from the Aramaic.
8:25. Caught up in the excitement of the gospel in Samaria, Peter and John taught for a while in that city and then returned home, but not without stopping at many Samaritan villages on the way to proclaim the gospel.
Something new has been added. This evangelistic mission, begun by a Hellenistic lay evangelist, was continued in Samaria by Hebraic Jews.
Philip broke the ice, but Peter and John enjoyed the fishing.
Gangel, K. O. (1998). Acts (Vol. 5, p. 125). Nashville, TN: Broadman & Holman Publishers.
C. The Great Mission to An Individual: A Study of Witnessing, 8:26–40
1. Philip was led by an angel of the Lord to a major desert road
26 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.
2. What Philip found
a. A man of Ethiopia, a foreigner
b. A high ranking government officer
c. A eunuch, a man of commitment
27 And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,
d. A worshipper, a seeker after God
e. A reader of Scripture
28 Was returning, and sitting in his chariot read Esaias the prophet.
3. What Philip sensed
a. An impulse of the Spirit
b. A man’s need—perplexity
29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot.
4. What Philip did
a. He obeyed the Spirit of God
b. He started a conversation with the man
30 And Philip ran thither to him, and heard him read the prophet Esaias, and said,
Understandest thou what thou readest?
c. He joined the man
d. He noted where the man was in his seeking of God
31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.
1) He was religious: Extremely faithful in worshipping & in reading Scripture
2) He did not understand Christ’s death
32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:
33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?
5. What Philip said & proclaimed: He preached Jesus
35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
6. What Philip saw happen
a. A man desiring baptism
36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?
b. A man believing Jesus is the Son of God
37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
c. A man following through with baptism—immediately
38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.
7. What Philip experienced: Continued leadership of the Holy Spirit
39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he want on his way rejoicing.
40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.
C. The Great Mission to an Individual: A Study of Witnessing, 8:26–40
(8:26–40) Introduction: this passage stresses the importance of an individual to God.
A miraculous act was needed. God is seen leading Philip to a single person who needed to know Christ, and in the interview between the two we have a strong study on witnessing.
We see just what is involved in witnessing to an individual.
1. Philip was led by an angel of the Lord to a major desert road (v. 26).
2. What Philip found (v. 27–28).
3. What Philip sensed (v. 29).
4. What Philip did (v. 30–34).
5. What Philip said and proclaimed: he preached Jesus (v. 35).
6. What Philip saw happen (v. 36–38).
7. What Philip experienced: continued leadership of the Holy Spirit (v. 39–40).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 116–117). Chattanooga, TN: Leadership Ministries Worldwide.
1 (8:26) Guidance: Philip was led by an angel of the Lord. Angels are “ministering spirits, sent forth to minister for them who shall be heirs of salvation”
(Heb. 1:14. See DEEPER STUDY # 1, Angels—Heb. 1:4–14 for more discussion.)
There was a particular individual that God wished to reach with the gospel and save, so God sent an angel to instruct Philip where to go.
The point is this: Philip had no way of knowing God’s will in this particular case, not apart from a personal confrontation from God.
So God confronted and instructed Philip in such a way that Philip knew exactly what God’s will was.
The angel instructed Philip …
• to arise
• to go—to go south to a certain road that runs from Jerusalem to Gaza. The road was a desert road.
Now note: God did not tell Philip why he was to travel the main road to the South, only to arise and go.
Just as Abraham of old, Philip had to walk by faith. And this he did. He arose and went, not knowing why, but trusting God to show him.
Thought 1. God does whatever is necessary to instruct and guide believers.
He is not limited to our theories and beliefs.
He has at His disposal all the power and all of creation to use as He wills. And He will use whatever is needed to reach anyone who is truly hungry to know the way of salvation.
No one will ever be lost, not if they honestly believe God and diligently seek Him (Heb. 11:6). God will see to it, no matter what has to be done.
“But seek ye first the kingdom of God, and his righteousness; and all these things [provisions] shall be added unto you” (Mt. 6:33).
“And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened” (Lk. 11:9–10; see v. 5–8).
“And [God] hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us” (Acts 17:26–27).
“But if from thence [idolatry] thou shalt seek the Lord thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul” (Dt. 4:29).
“But where shall wisdom be found? And where is the place of understanding?… And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding” (Job 28:12, 28; see v. 13–27).
“Seek the Lord, and his strength: seek his face evermore” (Ps. 105:4).
“Yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God” (Pr. 2:3–5).
“Seek ye the Lord while he may be found, call ye upon him while he is near” (Is. 55:6).
“For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart” (Jer. 29:11–13).
“For thus saith the Lord unto the house of Israel, Seek ye me, and ye shall live” (Amos 5:4).
Thought 2. The cry of the hour is for believers …
• to arise.
• to go out into the roads of the world.
• to trust God to lead to those who are seeking Him.
“And he saith unto them, Follow me, and I will make you fishers of men” (Mt. 4:19).
“Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests” (Mt. 22:9–10).
“For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him” (Ro. 10:12).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 117–118). Chattanooga, TN: Leadership Ministries Worldwide.
D. Contrast in Evangelism (vv. 26–29)
SUPPORTING IDEA: In God’s value system, it matters not whether one’s preaches to hundreds in a city or one in the desert. Faithfulness to call is the only issue.
8:26. The southernmost of the five chief Philistine cities, Gaza lay about fifty miles southwest of Jerusalem.
It was destroyed about 98 B.C. and then later rebuilt by Pompey. Philip, sent by an angel, would soon enter a new phase of ministry.
Surely the place and timing seemed inappropriate. Why would God move him from an area-wide evangelistic campaign just getting underway in Samaria, down to this lonely desert road?
Luke wants us to see what the early Christians were really like. Contrast Philip with Jonah.
Empowered by the Holy Spirit, this lay evangelist went wherever God sent.
Philip was on his way to the end of the Palestinian world of that time. South and west of Gaza the desert trailed off across Sinai into Egypt. There was nothing.
Gangel, K. O. (1998). Acts (Vol. 5, p. 125). Nashville, TN: Broadman & Holman Publishers.
27 He left immediately on his assignment.
Along the way he encountered an Ethiopian who believed in the God of the Jews,[l] Implied by the Aramaic word mhymna, a homonym that can mean “believer” or “eunuch.” It is difficult to understand why a minister of finance would need to become a eunuch. - who was the minister of finance for Candace, queen of Ethiopia.
He was on his way home from worshiping God in Jerusalem.
28 As he rode along in his chariot, he was reading from the scroll of Isaiah.
8:27–28. Philip was in God’s plan again and functioning through the Spirit.
Gaza was not the target at all, but rather an Ethiopian eunuch, treasurer to the queen, on his way home from temple worship, presumably in an ox-drawn chariot. Both eunuch and Candace are probably government titles.
In that case the man probably was, like Nicolas in 6:5, a proselyte or full convert to Judaism.
This would mean he was a Gentile who had embraced the Jewish religion and Scriptures which he now read.
Some commentators believe that because Luke uses both eunuch and the title of treasurer, that the two terms mean different things: physical castration and political office.
If that is the case, the Ethiopian could not have been a full participant in temple worship (Deut. 23:1) though he was certainly a full participant in God’s promise (Luke 14:12–14).
Gangel, K. O. (1998). Acts (Vol. 5, pp. 125–126). Nashville, TN: Broadman & Holman Publishers.
2 (8:27–28) Witnessing: what Philip found. He saw a man riding in a chariot returning from Jerusalem.
1. Philip found a foreigner, a man from Ethiopia. Ethiopia was hundreds of miles from Jerusalem. The eunuch had been to Jerusalem to attend a religious feast.
Thought 1. Too often believers shy away from foreigners, shy away from anyone who differs from them.
God wants us to reach everyone, no matter what nationality they are. Just think: everyone is a foreigner to some people of the world.
Everyone differs from someone else. We cannot let differences keep us from witnessing and sharing Christ.
“In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink” (Jn. 7:37).
“For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him” (Ro. 10:12).
“Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time” (1 Tim. 2:4–6).
“Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else” (Is. 45:22).
“Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price” (Is. 55:1).
2. Philip found a high ranking government official who served under the Queen of Ethiopia. Candace is not the name of a particular queen, but the title of a dynasty of queens (such as the title of the Pharaohs and of the Ptolemys of Egypt).
Thought 1. The upper levels of society and government must be reached for Christ as well as other citizens.
“Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God” (Lk. 12:8).
“But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life” (Jn. 4:14).
“To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins” (Acts 10:43).
“I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty” (1 Tim. 2:1–2).
“Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him” (1 Jn. 5:1).
“And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely” (Rev. 22:17).
3. Philip found a eunuch. Being a eunuch shows that he was a man of extreme commitment and dedication, a man who was probably seeking after truth. It was the policy of queens to choose outstanding eunuchs to fill official positions in their governments.
Thought 1. It takes a person of commitment and dedication to be saved. The lazy, complacent, unproductive, and comfortable do not have enough interest and concern for life to be genuinely saved.
“Give not sleep to thine eyes, nor slumber to thine eyelids” (Pr. 6:4).
“Go to the ant, thou sluggard; consider her ways, and be wise: which having no guide, overseer, or ruler, provideth her meat in the summer, and gathereth her food in the harvest. How long wilt thou sleep, O sluggard?
When wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep: so shall thy poverty come as one that travelleth, and thy want as an armed man” (Pr. 6:6–11).
“He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame” (Pr. 10:5).
“The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat” (Pr. 13:4).
“Slothfulness casteth into a deep sleep; and an idle soul shall suffer hunger” (Pr. 19:15).
“A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again” (Pr. 19:24).
“The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing” (Pr. 20:4).
“Love not sleep, lest thou come to poverty: Open thine eyes, and thou shalt be satisfied with bread” (Pr. 20:13).
“The desire of the slothful killeth him; for his hands refuse to labor. He coveteth greedily all the day long: but the righteous giveth and spareth not” (Pr. 21:25–26).
“I went by the field of the slothful, and by the vineyard of the man void of understanding; and, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broke down.
Then I saw, and considered it well: I looked upon it, and received instruction. Yet a little sleep, a little slumber, a little folding of the hands to sleep: so shall thy poverty come as one that travelleth; and thy want as an armed man” (Pr. 24:30–34).
“By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through” (Eccl. 10:18).
4. Philip found a worshipper. This definitely shows he was seeking after the truth and after God. Note: he was a convert to Judaism and had travelled hundreds of miles to Jerusalem to worship in the temple.
Thought 1. A person must be a worshipper of God Himself. But note: just being a worshipper is not enough. A person must be seeking after the only living and true God to be saved.
“But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Heb. 11:6).
“Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me” (Jn. 14:6).
“Give unto the Lord the glory due unto his name: bring an offering, and come before him: worship the Lord in the beauty of holiness” (1 Chron. 16:29).
“One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his temple” (Ps. 27:4).
“My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God” (Ps. 84:2).
5. Philip found a reader of Scripture. Picture the scene. The Ethiopian official is riding along in his chariot, not observing the scenery, not taking care of some official paperwork, but reading the Bible. The man was experiencing a deep hunger and thirst for God.
Thought 1. A person must hunger and thirst after righteousness, true righteousness, to be saved. One must not only believe, but diligently seek God. True belief is diligently seeking God. (See DEEPER STUDY # 2—Jn. 2:24.)
“Blessed are they which do hunger and thirst after righteousness: for they shall be filled” (Mt. 5:6).
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me” (Jn. 5:39).
“For whatsoever things were written aforetime were written for our learning, that we through patience and comfort the scriptures might have hope” (Ro. 15:4).
“With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness” (Is. 26:9).
Thought 2. When witnessing, believers need to be alert to the attitude, interest, commitment, and seeking levels of the lost. If the levels are low, the witness needs to quickly sow the seed and move on.
There are others whose commitment and seeking levels are high, and who are ready to give their lives to Christ.
“Lord, all my desire is before thee; and my groaning is not hid from thee” (Ps. 38:9). “My soul thirsteth for God, for the living God: when shall I come and appear before God?” (Ps. 42:2).
“O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is” (Ps. 63:1).
“Whom have I in heaven but thee? and there is none upon earth that I desire besides thee” (Ps. 73:25).
“I stretch forth my hands unto thee: my soul thirsteth after thee, as a thirsty land” (Ps. 143:6).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 118–120). Chattanooga, TN: Leadership Ministries Worldwide.
29 The Holy Spirit said to Philip, “Go and walk alongside the chariot.”
8:29. How easy we find it to picture Philip plodding southward on that desert road, casually observing the common sight of a foreign visitor returning from Jerusalem and, in the custom of the day, reading aloud, this time from Isaiah 53.
What might the evangelist have been thinking? Perhaps mixed emotions—the loneliness of the place, possibly regret at leaving the thriving effort in Samaria, and even a wish that this stranger could really understand the Messiah of whom the prophet had written.
Silent musings appealed neither to Philip nor Luke. This is an action story, and since an ox-drawn vehicle hardly moved at blazing speed, the Spirit can easily say to Philip, “Catch that chariot!”
Gangel, K. O. (1998). Acts (Vol. 5, p. 126). Nashville, TN: Broadman & Holman Publishers.
3 (8:29) Holy Spirit, Guidance: what Philip sensed. He sensed the impulse, the tug, the movement, the direction of the Holy Spirit to approach this particular man. And he sensed the man needed Christ.
Thought 1. There is great need to be led by the Spirit in our witnessing. But this necessitates being surrendered and controlled by the Spirit.
The great need of the hour is for believers to be controlled by the Spirit of God. Then and only then can we expect to be led by the Spirit. Note the clear statement of Scripture.
Thought 2. To whom should we witness? To what particular person or persons?
1) The Spirit of God will guide and direct us.
2) The problem is not the Spirit’s willingness to guide and direct us. The problem is our not being surrendered and controlled enough by the Spirit to sense and know His direction.
3) The Spirit of God has been trying to gain control of people’s lives ever since Christ walked upon the earth. He has needed lives to reach the world, but so few have been willing to put their lives under His control, so few have been willing to “arise and go.”
“For as many as are led by the Spirit of God, they are the sons of God” (Ro. 8:14).
“Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come” (Jn. 16:13).
“While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them” (Acts 10:19–20).
“As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them” (Acts 13:2).
“Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia” (Acts 16:6).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 120). Chattanooga, TN: Leadership Ministries Worldwide.
30 So Philip ran to catch up. As he drew closer he overheard the man reading from the scroll of Isaiah the prophet.
Philip asked him, “Sir, do you understand what you’re reading?”
31 The man answered, “How can I possibly make sense of this without someone explaining it to me?”[m] Or “unless someone guide me.” -
So he invited Philip up into his chariot to sit with him.
E. Contact with the Target (vv. 30–35)
SUPPORTING IDEA: When a willing Christian communicates the gospel to a prepared listener, spiritual miracles take place.
8:30–31. Philip’s question, doubtless placed in his mind by the Holy Spirit, illustrates a basic theme in Luke and Acts—how to find Jesus in the Old Testament.
Luke had already written to Theophilus that Jesus is the key to understanding that ancient Scripture (Luke 24:45).
This problem has never disappeared. People caught up in religion of various kinds not only fail to understand the intricacies of their chosen religion, but make no connection between that dogma and God’s genuine revelation through the Bible. Has there ever been a better invitation to proclaim the gospel than this? He invited Philip to come up and sit with him.
Gangel, K. O. (1998). Acts (Vol. 5, p. 126). Nashville, TN: Broadman & Holman Publishers.
32 The portion from Isaiah he was reading was this: He was led away to the slaughter like a lamb to be offered. He was like a lamb that is silent before those who sheared him—he never even opened his mouth.
33 In his lowliness justice was stripped away from him.[n] Which means he had no one there to defend him and stand up for justice. - And who could fully express his struggles? For his life was taken from the earth.[o] As translated from the Aramaic. Both the Greek and the Aramaic are difficult to translate.
The Greek is “Who can describe his posterity?” or “Who could describe the [evil] people of his time?” The Aramaic word for “struggles” (sufferings) and “generation” is the homonym darreh. See Isa. 53:7-8.
8:32–33. Imagine the exhilaration in Philip’s heart as he realized why the Spirit had sent him to the desert. Here is a good man in need of grace, a serious searcher whose religion had not satisfied his quest for reality.
God had prepared not only his heart but his mind. What better Old Testament text from which to preach Jesus than Isaiah 53:7–8. Indeed, it is so dramatic, Luke spells out the verses.
This common messianic text in Judaism was hardly interpreted by the rabbis in light of God’s suffering servant, an unthinkable concept in first-century Jewish theology.
Jesus had said repeatedly he had not come to wrest power from the Romans and build an earthly kingdom.
“The Son of Man had not come to be served but to serve” (Mark 10:45) and even to die. This Christian interpretation of Isaiah Philip knew well. He was quite prepared to explain Jesus from this venerable text.
Gangel, K. O. (1998). Acts (Vol. 5, pp. 126–127). Nashville, TN: Broadman & Holman Publishers.
33 The Ethiopian asked Philip, “Please, can you tell me who the prophet is speaking of? Is it himself or another man?”
4 (8:30–34) Seeking God: what Philip did. Philip did four significant things.
1. Philip obeyed the Spirit of God. He ran up to the man. When he did what the Spirit instructed, Philip found out that the man had been prepared to receive the witness of the Lord.
He heard the man reading the Scripture out loud.
2. Philip initiated a conversation with the man. Note Philip did not wait for the man to notice and question him as to why he was running alongside the chariot. Philip took the lead; he spoke first.
3. Philip joined the man. The man invited Philip and welcomed him. The man was one to whom the believer was to go, one who welcomed the witness.
Believers are not to go to those who do not welcome the message. (See notes—Mt. 10:12–15; Lk. 10:5–6.)
4. Philip noted where the man was in his seeking of God. The man was extremely faithful …
• in worshipping God. He had travelled hundreds of miles to worship in the temple at Jerusalem.
• in reading the Scripture.
But the man had a problem. He did not understand the most basic truth—the truth that Christ had died for him.
He did not know that God’s Messiah had already come and died for man.
Note that the man was reading Isaiah 53:7–8, which is a prediction of the coming Messiah …
• of His death: His being led as a sheep to the slaughter.
• of His willingness to die: His not opening His mouth in opposition.
• of His humiliation in death: His judgment—the justice due Him was taken away and denied Him.
• of His generation, His seed or followers: His generation of followers are innumerable.
Who can number them since Jesus’ life was taken from the earth (since He died)? (See Ps. 22:30.)
The man just did not understand the Scripture. He did not understand that Jesus of Nazareth had fulfilled the prophecy, that the Savior had already come and died for the sins of men.
Thought 1. Many do not know Christ today. Why? For the same reason the eunuch did not know: they have never heard. No believer has gone to tell them.
“I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not” (Mt. 25:43).
“And that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes” (Lk. 12:47).
“Therefore to him that knoweth to do good, and doeth it not, to him it is sin” (Jas. 4:17).
“Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard” (Pr. 21:13).
“When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand.
Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul” (Ezk. 33:8–9).
“The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them” (Ezk. 34:4).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 121). Chattanooga, TN: Leadership Ministries Worldwide.
35 Philip started with this passage and shared with him the wonderful message of Jesus.
8:34–35. Not only did the eunuch invite Philip to sit with him and explain the text, but he asked the very questions that lead to an introduction of the Savior. Could Philip have begun somewhere in Deuteronomy or Job and explained the new covenant gospel to this man? Quite probably. God made it much easier. Jesus had repeatedly quoted portions of Isaiah 53 as being fulfilled in his death (Matt. 8:17; John 12:38; Luke 22:37), and the disciples certainly passed that information on to the Christians in the early church.
With joy Philip explained, and with joy Luke recorded this good man hearing for the first time the good news about Jesus.
Can we conceive of a modern parallel to this incident? Picture yourself waiting in the departure lounge of an airport. A stranger sitting next to you has an open Bible on his lap. He may not be reading aloud, but his finger moves along the lines as he ponders the words. You glance over and discover he’s in John 3 rapidly approaching verse 16.
God prompts you to speak, and you say something like, “How unusual to find someone reading a Bible in an airport; isn’t that third chapter wonderful?”
The stranger turns to you and replies, “It is interesting; but I’m stumped on this sixteenth verse. What exactly does it mean to believe in Jesus and have eternal life?”
Could you handle that situation without a seminary degree? Any serious Christian would offer a prayer of thanks and plunge in with a simple explanation of the gospel.
Gangel, K. O. (1998). Acts (Vol. 5, p. 127). Nashville, TN: Broadman & Holman Publishers.
(8:35) Witness: what Philip said and proclaimed. Philip preached Jesus. He took the prophecy in Isaiah and answered the very question of the man.
Philip showed how Jesus fulfilled the prophecy. He preached the death, resurrection, and exaltation of Jesus (see notes and DEEPER STUDY # 1—Acts 1:3; note—2:22–24; DEEPER STUDY # 4—2:24; notes—2:25–36; 3:13–15 for discussion and verses).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 121). Chattanooga, TN: Leadership Ministries Worldwide.
36 As they were traveling down the road, the man said, “Look, here’s a pool of water. Why don’t I get baptized right now?”
37 Philip replied, “If you believe with all your heart, I’ll baptize you.” The man answered, “I believe that Jesus is the Anointed One, the Son of God.”[p] Although only a few later Greek manuscripts include v. 37, it is found in one of the oldest Aramaic texts (Harklean Syriac Version, AD 616) and one Greek uncial from the eighth century.
There is widespread consensus among scholars of both Greek and Aramaic texts that v. 37 was added as an ancient Christian confession of faith.
F. Convert in the Desert (vv. 36–40)
SUPPORTING IDEA: God has ordained believer’s baptism as a way of demonstrating that we have come to faith in his Son.
8:36–37. We cannot know whether Philip closed his explanation of the gospel with a mention of baptism as he had heard Peter do earlier (2:38).
Verse 12 indicates Philip clearly understood that baptism follows faith so he may have done that. Or, as a Jewish proselyte, the eunuch may have understood that when one places faith in God, water baptism symbolizes that internal act.
Gangel, K. O. (1998). Acts (Vol. 5, p. 127). Nashville, TN: Broadman & Holman Publishers.
38 The Ethiopian stopped his chariot, and they went down into the water[q] There was no need to go down into the water if it was a baptism of sprinkling. Philip immersed the believing Ethiopian man in baptism. - and Philip baptized him.
8:38. Luke seems to take pains to talk about going down into the water and coming up out of the water.
Since the word baptizo always carries the idea of total immersion, we must assume that is what happened here.
The focus of this passage is not baptism but the conversion of a black, non-Jewish official to Christ.
Gangel, K. O. (1998). Acts (Vol. 5, p. 127). Nashville, TN: Broadman & Holman Publishers.
6 (8:36–38) Decision: what Philip saw happen. He saw three significant steps taken by the man.
1. The man desired baptism. Note the immediate request: “Here is water, what doth hinder me to be baptized?”
2. The man believed that Jesus Christ was the Son of God (see note—Acts 8:35).
“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (Jn. 3:16).
Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (Jn. 5:24).
“And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst” (Jn. 6:35).
“That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation” (Ro. 10:9–10).
3. The man believed and immediately followed through with baptism. (See DEEPER STUDY # 1, Baptism—Acts 2:38.)
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 121). Chattanooga, TN: Leadership Ministries Worldwide.
39–40 When they came up out of the water, Philip was suddenly snatched up by the Spirit of the Lord and instantly carried away to the city of Ashdod,[r] Or “Azotus.” This translation of Philip was an amazing miracle, as the city of Ashdod would have been fifteen miles or more from the desert road to Gaza. This miracle of being translated also took place with Ezekiel. See Ezek. 3:12-15.where he reappeared, preaching the gospel in that city.
The man never saw Philip again. He returned to Ethiopia full of great joy.
Philip, however, traveled on to all of the towns of that region, bringing them the good news, until he arrived at Caesarea.[s] This prominent Roman city was also known as Caesarea by the Sea.
8:39–40. Even as they emerged from the water, a miracle occurred as the Spirit took Philip away. He disappeared immediately from the eunuch’s vision.
The word here is herpasen, a forceful and sudden action with no resistance. In this chapter only the Holy Spirit is more active than Philip.
Leaving a rejoicing new Christian behind, Philip showed up at Azotus and continued evangelizing in all the towns as he made his way northward to Caesarea, where he apparently put down roots (Acts 21:8–9).
Luke’s Gospel speaks often of joy (twenty-two times compared to thirteen in Matthew and three in Mark).
We should not be surprised therefore that he emphasized a rejoicing treasurer on his way back to Ethiopia.
Luke is carefully detailing the spread of the gospel. This double-barreled record of Philip’s ministry is a potent part of Luke’s gospel story.
First, the gospel to the hated Samaritans, a half-breed race with distorted theology in the eyes of all good Palestinian Jews.
Now, a Gentile secular official from a foreign land will take Jesus home with him. The church of Jesus Christ began sending missionaries to Africa almost two thousand years ago.
The first was an African, a high government official, possibly a man with physical limitations.
7 (8:39–40) Holy Spirit, Guidance: what Philip experienced—the continued leadership of the Holy Spirit.
1. Philip was no longer needed. His task was done. It was time for him to move on, so the Spirit of God took him away. The word for “caught away” (herpasen) is strong.
It means to be snatched away quickly, immediately, miraculously. It is the same word used for the rapture of the church (1 Th. 4:17; see 2 Cor. 12:2).
2. The Holy Spirit led Philip back to Samaria. Note that he travelled throughout “all the cities” preaching Christ. Eventually he came to the city of Caesarea where he bought a house and set up his evangelistic headquarters (Acts 21:8).
“Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come” (Jn. 16:13).
“For as many as are led by the Spirit of God, they are the sons of God” (Ro. 8:14).
“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world” (Mt. 28:19–20).
“And he said unto them, Go ye into all the world, and preach the gospel to every creature” (Mk. 16:15).
“But ye shall receive power, after the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 122). Chattanooga, TN: Leadership Ministries Worldwide.
MAIN IDEA REVIEW: Leading other people to Christ requires that we be ready, unafraid, able to use God’s Word, and filled with the Holy Spirit.
III. CONCLUSION
Prototype of Lay Evangelism
Visionary evangelism has always been on the front lines of the progress of the church. Many other activities make up the full ministry and are no less important. In Philip we see a forerunner, someone who goes where others have never been and makes contact with people beyond the normal reach of the gospel. He was a true pioneer, a genuine missionary evangelist, though he never left his own country. Surely Luke wants us to see in this passage the significant contribution of a dynamic lay leader. Hovering over the entire text of Acts 8 is the role of the Holy Spirit. Philip’s miraculous ministry and mobility depended on the Spirit’s power at every point. Luke makes sure we understand that. If Stephen shows us a prototype of lay theology, Philip offers a prototype of lay evangelism.
Another theme runs through this fascinating chapter. People need not become Jews to become Christians. Just because the first Christians were Jews, that ethnic or religious connection did not carry over. True, the eunuch was probably a proselyte, but Luke emphasizes his Ethiopian connections much more strongly.
The major controversy of the first-century church centered around this basic question: “What do Gentiles need to do to become Christians?” If we do not feel fully satisfied in the answer from this chapter, Luke will come back to it in chapter 10 and especially in chapter 15 to make sure. Gentiles do not need to become Jews first; they move directly from whatever spiritual condition the gospel finds them to full status in the family of God through faith in Jesus Christ. Paul will tell us that more than once before we finish our study of this book.
PRINCIPLES
• God can do amazing things through an available layperson.
• Every believer should be ready to explain the gospel.
• The good news about Jesus is not limited to any ethnic or cultural group.
• All service for the Lord must be engendered and empowered by his Spirit.
APPLICATIONS
• Be ready to go any place for God at any time.
• Know your Bible well, and grow in your ability to use it.
• Don’t minimize the importance of the Old Testament. Instead, know how to find Christ there as often as possible.
• Be ready to catch your chariot whenever and wherever it comes along.
IV. LIFE APPLICATION
A Gravestone in Olney
Born in 1725, John Newton was the son of a merchant sea captain. Enduring a difficult childhood and turbulent youth, he ran away from a forced tour of duty in the Royal Navy and became the slave of a white slave trader’s black wife. During a storm at sea in 1747, he turned to God but continued in the slave trading business. Finally, in 1764 he became curate of the Olney Parish in Buckinghamshire and served there for fifteen years as an Anglican clergyman and hymn writer. We remember Newton well for songs like “Glorious Things of Thee Are Spoken,” “How Sweet the Name of Jesus Sounds,” and especially, “Amazing Grace.”
When God took his servant home in 1807, friends wrote an epitaph for the gravestone in Olney. It reads, “John Newton; once an infidel and libertine, a servant of slaves in Africa, was by the rich mercy of our Lord and Savior Jesus Christ preserved, restored, pardoned, and appointed to preach the faith he had long labored to destroy.”
Few modern Christians will have a testimony anything like that of John Newton, but the African connection between the eunuch of our text and this historic version of a slave trader reminds us again of the magnificent grace of God in their lives—and in ours.
What did these early believers do? They testified and proclaimed the gospel of Jesus wherever they went. Like Newton they had been touched “by the rich mercy of our Lord and Savior Jesus Christ,” and like Newton they determined to share it with others.
Unlike Newton, however, and unlike the Ethiopian eunuch as well, it is hardly necessary to have some dramatic conversion story to serve Christ effectively. We can imagine the eunuch returning to Ethiopia enthralling his family and friends at court with the story of this amazing man he met in the desert whose message had changed his life. We know Newton repeatedly drew on illustrations of his past to demonstrate God’s “Amazing Grace” in bringing people to himself.
Those of us who heard the gospel as children or committed our lives to Christ in Sunday school or perhaps at summer camp have no less right, no less authority, to proclaim God’s message than did Philip, the eunuch, or John Newton. So many things in this chapter clamor for our attention today. Repeatedly I have emphasized Philip’s readiness and availability to God. Yet that precise beginning of ministry so often eludes us in the busyness of modern life.
We surely see as well Philip’s acute understanding of the basics of Christianity, his grasp of the centrality of Jesus Christ in the only Scripture he had, the Old Testament. Philip began at Isaiah 53, for the eunuch was reading there; but verse 35 seems to imply that he also introduced other texts to explain fully the message of Jesus. So many modern Christians own Bibles and carry them to church, but struggle to use them effectively in family worship, personal spiritual growth, and certainly in evangelism.
Finally, we can be as repetitious as Luke in emphasizing the role of the Holy Spirit in all this. What a combination—a willing servant, available Scripture, and the empowering Spirit. That combination is no less available today! There is no earthly or heavenly reason why Christians at the beginning of the twenty-first century cannot function in the same kind of vital witness we encounter in this magnificent record of Philip here in Acts 8.
V. PRAYER
God, wake up your church. Instill in us again the kind of zeal and vitality we see in these early Christians here in Acts. Give us both the burden for evangelism and the blessing of seeing others come to Christ through our efforts. Amen.
VI. DEEPER DISCOVERIES
A. The Samaritans (v. 5)
This interesting race of people lived on the northern border of Judea. The break between Jews and Samaritans dated back to 1000 B.C. when the ten tribes separated from Judea and Benjamin after Solomon’s death. Their capital, Samaria, was destroyed by Sargon of the Assyrians in 722 B.C. At that time the mixed-blood population began because of the Assyrian practice of populating conquered areas with people of other conquered areas so that no unified racial group could rise up against them.
The final blow apparently occurred in 127 B.C. when John Hyrcanus led Jews in the destruction of the Gerizim temple and again, the city of Samaria. Herod offered to rebuild the temple in 25 B.C., but the Samaritans turned him down since he also intended to rebuild the temple at Jerusalem (which, of course, he did). Since the Samaritans never gave up their commitment to the Pentateuch and also their hope for Messiah, Philip had a connecting point to proclaim his message of a new covenant.
B. Simon (vv. 9–13)
What might Simon have meant by calling himself the Great Power? Possibly he claimed to be God himself, but more likely some great emissary from God who served as his primary spokesman and miracle worker in Samaria. Luke depicts him as a tinhorn charlatan with a bag of tricks, but extrabiblical sources suggest that his influence extended far further than that of a local magician. In the second century, Justin Martyr, himself a Samaritan, claimed that his countrymen revered Simon as a high god. Other second-century sources describe a Simon Magus whose heresy reached as far as Rome and whose teachings Peter was often required to refute. In the late second century, Tertullian talked about Simon, honored with a statue in Rome carrying the inscription “To Simon the holy god,” though some scholars believe that was merely the misreading of another well-known statue to an ancient Sabine deity.
All of this is speculation of course, though the parallel between Luke’s account in Acts 8 and traditional stories gathered one or two hundred years later cannot be ignored. Certainly we dare not conclude that because Simon refused grace and repentance in this chapter, he no longer posed any kind of threat or obstacle for the gospel in the years beyond.
C. Holy Spirit (vv. 15–17)
Christians have struggled with this time separation between accepting Christ and receiving the Spirit. Earlier we talked about this as an event, something not representative of common practice in the New Testament. Yet some Catholics argue this text is a basis for the separation between baptism and confirmation. Some modern charismatics see the baptism of the Holy Spirit as a second work of grace subsequent to salvation emanating from this passage.
Longenecker suggests that God may have designed this unique arrangement precisely because of the Samaritan context. He asks,
What if the Spirit had come upon them at their baptism when administrated by Philip? Undoubtedly what feelings there were against Philip and the Hellenists would have carried over to them, and they would have been doubly under suspicion. But God in his providence withheld the gift of the Holy Spirit until Peter and John laid their hands on the Samaritans—Peter and John, two leading apostles who were highly thought of in the mother church at Jerusalem and who would have been accepted at that time as brothers in Christ by the new converts in Samaria. In effect, therefore, in this first advance of the gospel outside the confines of Jerusalem, God worked in ways that were conducive not only to the reception of the good news in Samaria but also to the acceptance of these new converts by believers at Jerusalem (Longenecker, 359).
D. Baptism (v. 37)
Bible students familiar with the King James text will pause at the NIV marginal reading for verse 36: “Some MSS add verse 37: Philip said, ‘If you believe with all your heart, you may.’ The eunuch answered, ‘I believe that Jesus Christ is the Son of God.’ ” Scholars generally argue that it appears in the King James Version because Erasmus, a sixteenth-century scholar who produced his own translation of the Bible, included it. Generally speaking, however, the better manuscripts omit the verse, and consequently the NIV does not include it.
Polhill offers this suggestion as to why it appears in some manuscripts.
Evidently a scribe felt this was lacking and so provided the missing confession of faith. He did not need to do so. Luke had summarized Philip’s sharing the gospel with the eunuch in v. 35 and one can assume it included an appeal for the eunuch to respond. The eunuch’s desire for baptism would indicate a favorable response to Philip’s appeal. The added verse, however, has considerable value. It seems to embody a very early Christian baptismal confession where the one baptizing asked the candidate if he believed in Christ with all his heart, to which the candidate would respond by confessing Jesus Christ as the Son of God. This old confession has a real significance to the history of early Christian confessions and would be appropriate to the baptismal ceremony today. To that extent we can be grateful to the pious scribe who ascribed to the eunuch the baptismal confession of his own day (Polhill, 226).
Gangel, K. O. (1998). Acts (Vol. 5, pp. 127–133). Nashville, TN: Broadman & Holman Publishers.
Related Media
See more
Related Sermons
See more
Copyright 2024 Logos Bible SoftwareFeatures|Pricing|Privacy|Terms of Use|Support