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Warren Wiersbe · Citado em PreceptAustin
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Wiersbe comments that "It is a basic principle in Scripture that wherever God sows His true believers, Satan will eventually sow his counterfeits (Mt. 13:24–30, 36–43). This was true of the ministry of John the Baptist (Mt. 3:7ff) and Jesus (Mt. 23:15, 33; John 8:44), and it would be true of Paul’s ministry also (Acts 13:6ff; 2 Cor. 11:1–4, 13–15). The enemy comes as a lion to devour, and when that approach fails, he comes as a serpent to deceive. Satan’s tool in this case was a sorcerer named Simon." (Bible Exposition Commentary) John Philips - "But." That spoils the picture. Everywhere there was love, joy, peace, repentance, revival, rebirth; everywhere except in the life of one individual. In the soul of a certain Simon the sorcerer Satan still reigned supreme. This man had met his match. He had power, the kind of power Satan can give. But he knew that what he had was poor and shoddy stuff indeed compared with the mighty power of Philip. Now (1161)(de) is a "conjunctive particle; (1) most commonly to denote continuation and further thought development, taking its specific sense from the context and; contrast - but; transition - then, now (with no temporal sense); (2) to emphasize contrast; as a correlative with men (on the one hand)...but (on the other hand) (Mt 3.11); after a negative - but rather, instead (Heb 4.13 ); (3) to introduce background material into a narrative now (with no temporal sense) or left untranslated (Jn 11.18; this use is especially characteristic of John's Gospel); (4) to resume an interrupted discourse - and, then, or left untranslated (Lk 4.1); (5) used with other particles: de kai, = but also, but even (Mt 10.30); kai...de = and indeed, and also, but also (1 Jn 1.3)." (Analytical Lexicon) Gingrich says that de is an "adversative particle, never first in its clause and - Mt 1:2ff; but Mt 6:1; 1 Cor 2:15. Simply indicating a transition = now, then Mk 5:11; Lk 3:21; 1 Cor 16:12; that is Ro 3:22; 1 Cor 10:11; Phil 2:8. After a neg. = rather Lk 10:20; Acts 12:9, 14; Eph 4:15; Heb 4:13, 15. de. kai, = but also, but even - Mt 18:17; Mk 14:31; Jn 2:2; Acts 22:28; 1 Cor 15:15. kai.…de, = and also, but also - Mt 16:18; J 6:51; Acts 22:29; 2 Ti 3:12. De may often be omitted in translation." De - used over 356x in the NAS - Click 1161 and scroll down for list of verses in which "de" is used in NAS, KJV, CSB - In NAS = after(2), also(2), another*(8), even(4), even though(1), former*(1), however(6), moreover(1), moreover*(1), nevertheless(1), now(267), or(6), other(1), other hand(4), others*(3), partly(1), rather(1), so(12), suppose*(1), then(6), therefore(1), though(1), what(1), when(3), whereas(2), yes(1), yet(25). There was a man named Simon - Simon is an abbreviated form of Simeon (means "hearing" from shama). See summary of the nine NT men named Simon. A T
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Wiersbe adds - The words believed in John 2:23+ and commit in John 2:24 are the same Greek word. These people believed in Jesus, but He did not believe in them! They were "unsaved believers"! It was one thing to respond to a miracle but quite something else to commit oneself to Jesus Christ and continue in His Word (John 8:30-31 ED: NOTE THE ACTIONS OF THESE "BELIEVERS" IN Jn 8:58-59, cf Jn 8:44-46).John was not discrediting the importance of our Lord's signs, because he wrote his book to record these signs and to encourage his readers to trust Jesus Christ and receive eternal life (John 20:30-31). However, throughout the book, John makes it clear that it takes more than believing in miracles for a person to be saved. Seeing the signs and believing in them would be a great beginning; in fact, even the disciples started that way and had to grow in their faith (compare John 2:11 and v. 22). (Bible Exposition Commentary – Be Alive). They believed Philip - While this reading suggests they trusted Philip the man, clearly their trust was in the message from the man, the Word of God that flowed through Philip. God's preachers, teachers, ministers, etc, should be empty vessels, holy conduits through which the Holy Word flows by the power of the Holy Spirit. Dear pastor are you empty of self and filled with Savior (Spirit)? There is no other way to penetrate the spiritual darkness of our seductive age and the unholy hardness of men's selfish hearts! Our mantra needs to continually be "Not me, but Thee" and our prayer "Jesus be Jesus in me, no longer me but Thee." Amen! William Larkin saws that "Philip “preaches” (Lk 4:18–19+/Is 61:1–2; Lk 24:47+) the Christ in Whose Person the kingdom of God has come and by whose name it spreads." (IVP NT Commentary - Acts) Criswell writes that "The kingdom of God" is the main theme of Jesus' preaching. This is its first mention in Luke (Lk 4:43) where it occurs 32 times (cf. Mark 1:14, 15). The Jews understood this as the time when God would openly assume His royal power. (Believer's Study Bible) David Peterson - Stephen was literally ‘gospelling about the kingdom of God and the name of the Lord Jesus Christ’. The kingdom of God was the focus of Jesus’ teaching (e.g. Lk. 4:43; 6:20; 7:28; 8:1, 10; 11:1, 16:16), and, in the course of his public ministry, he sent his disciples to preach the same message (Lk. 9:2; 10:9–11, [ED: cf the very last verse in Acts describing Paul = Acts 28:31]). After Pentecost, the apostolic preaching became more explicitly Christological, as the role of the crucified and resurrected Christ in the fulfillment of God’s kingdom plans was more clearly understood. However, the kingdom remains the theological context in which to understand and proclaim Christ in Acts (Acts 1:3, 6; 8:12; 14:22; 19:8; 20:25; 28:23, 31). (Pillar NT Commentary - Acts) For more on the sometimes confusing topic the Kingdom of God see commentary notes on Luke 17:20+ and Luke 17:21+. Preaching the good news (2097) see notes on euaggelizo/euangelizo. Under God's sovereign control and power, the scattering of His Church in Acts 8 was accompanied by scattering of His Gospel seed. The following descriptions are synonyms Luke uses in Acts 8 to describe the Gospel... Acts 8:4 Preaching the Word (cf Acts 4:31, Acts 6:7, Acts 10:36, Acts 11:1, 19, Acts 12:24, 13:5, 7, 26, 44, 46, 49, Acts 14:3,25, Acts 15:7, etc) Acts 8:5 Proclaiming Christ Acts 8:12 Preaching the good news about the Kingdom of God and the Name of Jesus Christ Acts 8:14 Received the Word of God Acts 8:25 Spoken the Word of the Lord Acts 8:25 Preaching the Gospel And the name of Jesus Christ - As Peter had said "there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.” (Acts 4:12+) It is interesting that Philip did not organize an apologetics class (nothing against apologetics) on "How to Refute Satanically Inspired Sorcerers" but instead he simply preached Jesus Christ, the Name above every name. John Philips makes an important point regarding their belief - "It is important to note that their faith rested solidly on the preaching of the Word of God, not on the miracles Philip performed. The faith that rests on miracles is not worth much. If we win people with sensationlism we will need sensationalism to keep them. People who come for loaves and fishes will have to be kept with loaves and fishes." Believed (4100)(pisteuo from pistis; pistos; related studies the faith, the obedience of faith) means to consider something to be true and therefore worthy of one’s trust. To accept as true, genuine, or real. To have a firm conviction as to the goodness, efficacy, or ability of something or someone. To consider to be true. To accept the word or evidence of. In secular Greek literature, as well as in the New Testament, pisteuo (pistis, pistos) has a basic meaning of an intellectual assent or a belief that something is true. Michel says that this use arose during the Hellenistic period. During the struggle with skepticism and atheism, it acquired the sense of conviction concerning the existence and activity of the Greek gods. The respected Greek lexicon author W E Vine defines belief as consisting of (1) a firm conviction which produces full acknowledgment of God's revelation of Truth - (2Th 2:11 -"in order that they all may be judged who did not believe [pisteuo] the truth, but took pleasure in wickedness.") (2) a personal surrender to the Truth (Jn 1:12 "But as many as received Him, to them He gave the right to become children of God, even to those who believe [pisteuo] in His name") and (3) a conduct inspired by and consistent with that surrender. (see related topic obedience of faith) They were being baptized, men and women alike - Luke elevates women as sharing equally with men in this new community, the Church (cf Gal 3:28+). Luke's favorite tense the imperfect depicts these new believers as being baptized, one after another. You can almost see them lining up! What a glorious sight! Were being baptized (907)(baptizo from bapto = cover wholly with a fluid; stain or dip as with dye; used of the smith tempering the red-hot steel, used of dyeing the hair; of a ship that "dipped" = sank) has a literal and a figurative meaning in the NT. The literal meaning is to submerge, to dip or immerse as in water. A study of the 77 NT uses reveals that most of the uses of baptizo in the Gospels and Acts are associated with literal water baptism. Wuest describes the figurative meaning as “the introduction or placing of a person or thing into a new environment or into union with something else so as to alter its condition or its relationship to its previous environment or condition.” Baptizo occurs 5 times in this one chapter - Acts 8:12, 13, 16, 36, 38. The Greeks used baptizo to describe the dyeing of a garment, in which the whole material was plunged in and taken out from the element used. Baptizo was used of the act of sinking ships. Baptizo also meant to bathe of a boat which had been wrecked by being submerged and then stranded on the shore. Baptizo is found most frequently in the book of Acts 21x in 19v - Acts 1:5; Acts 2:38; Acts 2:41; Acts 8:12; Acts 8:13; Acts 8:16; Acts 8:36; Acts 8:38; Acts 9:18; Acts 10:47; Acts 10:48; Acts 11:16; Acts 16:15; Acts 16:33; Acts 18:8; Acts 19:3; Acts 19:4; Acts 19:5; Acts 22:16 John Philips quips that "Simon Magus lost his disciples. His cunning mind, however, was hard at work: "If you cannot beat them, join them" seems to have been his idea." TODAY IN THE WORD DEVOTIONAL - Most people associate the words Jew and Palestinian with images of tanks and bullets. The picture of Messianic Jews calling their Palestinian brothers and sisters caught in the crossfire of the Israeli-Palestinian conflict to encourage them or to donate food and money is quite different. Yet despite the deep hostility between these groups, the gospel's power is greater. Says Salim Munayer, founder of the reconciliation group Musalaha, “There is an opportunity for reconciled Jews and Arabs to be an example … to the whole Israeli society.” For many, reconciled Jews and Palestinians are hard to imagine. That's what it must have been like when the Samaritans received the gospel. A huge divide existed between Jews and Samaritans. Samaritans were viewed as worse than Gentiles because they were “half-breeds.” They were considered heretics because they rejected the Jerusalem temple and only accepted the first five books of Moses as Scripture. Only the gospel could breach this great divide. Because the Samaritans already had an expectation of a messiah, Philip used this foundation to proclaim the Good News. As we've seen, the gospel's advance is accompanied by signs and wonders. Because the occult was extensive in this area, it's not surprising that numerous exorcisms occurred (v. 7). But Philip wasn't the only one performing wonders. A magician named Simon had quite a following. Yet whereas Philip preached the kingdom of God, Simon was apparently preaching the “kingdom of Simon.” It's hard to know at what level he believed (v. 13), but his response to Peter's rebuke (v. 24) suggests that he'd never really accepted Jesus as Lord. The hardest part about today's passage is understQueen Victoria wonderedanding why God delayed giving the Holy Spirit to the Samaritans until Peter and John arrived. Luke gives no indication that anything was lacking in Philip's sermon. Instead, delaying the outpouring of the Holy Spirit assured the Samaritan believers that they were full participants in the early church with the full blessing of the Jerusalem leaders. TODAY ALONG THE WAY It's interesting to notice that Peter and John follow Philip's lead by continuing to evangelize Samaritan cities on their return to Jerusalem (v. 25). This should encourage us that powerful advances for the gospel are not always initiated by church leaders. In fact, many racial reconciliation efforts are at the grass-roots level. As we continue our study in Acts, prayerfully ask the Spirit to show you ways that you can help bring down the walls that still divide the body of Christ, whether they are ethnically or economically based. Acts 8:13 Even Simon himself believed; and after being baptized, he continued on with Philip, and as he observed signs and great miracles taking place, he was constantly amazed. KJV Acts 8:13 Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. believed Acts 8:21; Ps 78:35-37; 106:12,13; Luke 8:13; John 2:23-25; 8:30,31; James 2:19-26 as he observed Acts 3:10; 13:44; Hab 1:5; John 5:20; 7:21 signs and great miracles taking place Acts 8:7; Mark 16:17 Acts 8 Resources - Multiple Sermons and Commentaries You are probably thinking "Now he's really lost his mind!" No, this depiction is intentional as it makes a graphic point about the purpose of the signs performed by Philip (and signs and wonders in general). These supernatural signs were like supernatural fingers pointing to God and in this context to His Gospel. I love John Piper's illustration speaking about the error associated with Simon's signs... An Illustration of Simon's Error - The simplest way I can think of to illustrate what went wrong with Simon is an experience every mother of toddlers has had. Suppose you have a one-year-old child sitting on your lap and suddenly in the window there is a beautiful bird and you hold out your hand to point at the bird and say, "Look, look at the bird." What does the child look at? He looks at your hand and the sign you are making with your fingers. He might even try to imitate the sign by putting out his index finger. He sees the sign. He is excited because you are excited. He joins in imitating the sign as best he can. But the problem is he never sees the bird. The whole point of the sign is missed. That is what happened to Simon the magician here in Acts 8. He saw the signs that Philip was doing. They were better than his own magical signs. He got excited about them. He followed Philip around and wanted to imitate them. But he never saw the bird in the window. He never saw the ugliness of his own sin, the need for repentance, and the glory of Christ in the gospel who forgives and makes new and clean. (Simon's Perversion of Signs and Wonders) See note above on John 2:23-25+. Another example of "unbelieving belief" is the parable of the soils... “Those on the rocky soil are those who, when they hear, receive the word with joy; and these have no firm root; they believe for a while, and in time of temptation fall away. (Luke 8:13+) Comment - This is not a description of a person who believes and then falls away. Once saved, always saved is true, but the problem with these souls, like Simon, is that they were not truly "once saved." Furthermore salvation is shown to be true or genuine by perseverance to the end of one's life, but these individuals fall away (See Perseverance of the saints). If you continue in My word,” Jesus told some who professed faith in Him, “then you are truly disciples of Mine” (John 8:31). The writer of Hebrews reminded his readers, “We have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end” (Heb. 3:14+; Heb 3:6+). John
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Wiersbe adds that "Jesus had given Peter the “keys of the kingdom of heaven” (Matt. 16:13–20), which meant that Peter had the privilege of “opening the door of faith” to others. He opened the door to the Jews at Pentecost, and now he opened the door to the Samaritans. Later, he would open the door of faith to the Gentiles (Acts 10)." (Ibid) It is interesting and perhaps a bit ironic that John was one of the apostles who came to Samaria because it was John who had asked Jesus " “Lord, do You want us to command fire to come down from heaven and consume them?” (Lk 9:54+, context - Lk 9:51-55). But is this not the type of transformation wrought in a new heart that has believed in Jesus and is inhabited by the Holy Spirit? That's rhetorical of course. Now this zealous disciple is actually laying hands on people he considered as "half breeds" and on which he would never before have even laid a finger, much less a hand! That is the supernatural power of the Gospel in a person's life. Have you experienced this radical change in your heart? Do your life choices, decisions, etc demonstrate you truly have a new heart? And do not misunderstand - we are not talking about "perfection" but "direction!" Is your life generally oriented heavenward or is it still steadfastly hell ward? Your answer will make all the difference in this world and the world to come! Paul wrote that "if anyone is in Christ (BY GRACE THROUGH FAITH), he is a new (kainos - brand new) creature; the old things passed away; behold (idou = COMMAND TO LISTEN UP!), new (kainos = brand new, unlike anything before - new desires, new goals, etc) things have come." (2 Cor 5:21+) Now instead of John calling down literal fire from heaven to consume the Samaritans, John was in effect "calling down" the fire of the Holy Spirit to "complete" the Samaritans, giving them the power to live a transformed life just as he was experiencing! Hallelujah! Thank You God for so great a salvation (Heb 2:3+) Peterson - Tannehill suggests that the visit can be considered from two perspectives. First, Philip’s mission is incomplete until Peter and John pray for the Samaritans to receive the Holy Spirit. ‘The result is a cooperative mission in which an established church affirms and contributes to the establishment of new churches.’Second, the effect on Peter and John is that they become convinced that the Samaritans are truly included in the messianic salvation. This event is comparable to Acts 10:44–48, where the coming of the Holy Spirit is a sign that God wants to include believing Gentiles on the same basis as believing Jews in the benefits of the New Covenant (cf. Acts 11:15–18). On both occasions, there is a stunning break with traditional cultural and religious barriers, as the Spirit draws Samaritans, and then Gentiles, together with Jews into the fellowship of Christ. (Ibid) Acts 8:15 who came down and prayed for them that they might receive the Holy Spirit. KJV Acts 8:15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost: prayed Acts 2:38; Mt 18:19; John 14:13,14; 16:23,24; Php 1:19 Acts 8 Resources - Multiple Sermons and Commentaries PRAYER AND RECEPTION OF THE HOLY SPIRIT Who came down (cf Acts 11:27) - See Philip went down to the city of Samaria (Acts 8:5+). Swindoll - God didn’t bring the apostles to Samaria to bestow the Holy Spirit but to witness the Samaritans receiving the Holy Spirit. The Lord delayed the falling of the Holy Spirit for the apostles’ benefit, to assure them that He had accepted the Samaritans’ belief and had made them full-fledged brothers and sisters in the kingdom. (See Insights on Acts). And prayed for them that they might receive (lambano) the Holy Spirit - Prayer is mentioned in connection with the laying on of hands in Acts 6:6; 8:15–17; 13:3; 28:8. Prayed (4336)(proseuchomai from pros = toward, facing, before [emphasizing the direct approach of the one who prays in seeking God’s face] + euchomai = originally to speak out, utter aloud, express a wish, then to pray or to vow. Greek technical term for invoking a deity) in the NT is always used of prayer addressed to God (to Him as the object of faith and the One who will answer one’s prayer) and means to speak consciously (with or without vocalization) to Him, with a definite aim (See study of noun proseuche). Jack Arnold comments on this passage -- This verse at face value seems to teach that the Samaritans received the Holy Spirit after they believed. Can a person be saved without the Holy Spirit? Was this some second work of grace? This is a very difficult verse and in some ways it does not fit my own theology, even though I have an explanation for it. View #1: Second Experience After Conversion - This is the traditional Pentecostal-Charismatic view. These folks believe that a person is saved and receives the Spirit for salvation at that time, but then a person must receive the baptism of the Holy Spirit sometime later for sanctification and the manifestations of the Spirit, namely the gift of tongues. This baptism is received by the laying on of hands. View #2: Delay of the Baptism of the Holy Spirit to Put the Samaritans into the Body of Christ - The book of Acts is a book of transition from the Old Testament dispensation to the New Testament dispensation. The Samaritans were half-breeds, half-caste, who were not fully Jewish. They had their own rival worship system to Jerusalem. The Jews and the Samaritans hated one another and both claimed to be the true followers of Jehovah-God. There was, therefore, a need to delay, in this particular case, the baptism of the Holy Spirit, putting these Samaritan believers into the body of Christ, so as to avoid two rival factions in the Christian church. The Samaritans had the Holy Spirit because they believed in Christ and they were regenerate, but they were not yet put into the body of Christ. They were still separate, individual, regenerate Christians, much like the Apostles and the one hundred twenty had been before the Day of Pentecost. There was a need to make a connection between the believers in Samaria and the believers in Jerusalem. Therefore, the Apostles Peter and John laid hands on them, identifying them with the Apostolic ministry and at that time they were put into the Body of Christ. Had this not been the case, the Samaritans may have thought that their brand of Christianity was distinct from the brand in Jerusalem, and there would have been two churches which would have destroyed the unity of the infant church. There is no specific mention of tongues in this context, although there may have been the special gifts of the Spirit bestowed at this time (including tongues) because Simon saw some kind of manifestation when hands were laid on the Samaritans. If tongues were present, we must remember they were a sign to unbelieving Jews and they were to be a testimony to unbelievers about the truthfulness of the Apostolic message. Tongues are never a sign to believers but to unbelievers. (Sermon) Acts 8:16 For He had not yet fallen upon any of them; they had simply been baptized in the name of the Lord Jesus. KJV Acts 8:16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) NET Acts 8:16 (For the Spirit had not yet come upon any of them, but they had only been baptized in the name of the Lord Jesus.) NLT Acts 8:16 The Holy Spirit had not yet come upon any of them, for they had only been baptized in the name of the Lord Jesus. He had Acts 10:44-46; 11:15-17; 19:2 only Acts 2:38; 10:47,48; 19:5,6; Mt 28:19; 1 Cor 1:13-15 Acts 8 Resources - Multiple Sermons and Commentaries For - Term of explanation. What is Luke explaining? In context he is explaining what Peter and John prayed for the new believers in Samaria. He had not yet fallen upon any of them - He of course is the Holy Spirit and is added by some translations (NET, NLT, NIV). Sadly the KJV does not capitalize "he" (NKJV corrects this error) nor (surprisingly) does the ESV! "He" is God and should be recognized as such by being capitalized! Furthermore capitalization tends to refute the sad misunderstanding among some believers that the Spirit is an "it!" In fact sadly the "New American Bible" in fact says "for it had not yet fallen upon any of them!" The HOLY SPIRIT IS NOT AN "IT" BUT A "HE" AND HE IS GOD! (AS YOU CAN TELL THIS IS ONE OF MY PET PEEVES!) Why had the Spirit not come upon these believers as He did those at Pentecost? They had simply been baptized in the name of the Lord Jesus - This fulfills part of Jesus' commission to "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit." (Mt 28:19) Luke shortens the command to baptism in the Name of the Lord Jesus. Peterson addresses why the Spirit had not yet fallen - The best explanation is that God himself withheld the Spirit until the coming of Peter and John, ‘in order that the Samaritans might be seen to be fully incorporated into the community of Jerusalem Christians who had received the Spirit at Pentecost’. God withheld the gift for his own revelatory and salvific purpose, not because of an inadequate response on the part of the Samaritans. The apostles needed to be there as reliable witnesses on behalf of the Jerusalem church, not to impart the Spirit because of their office. Significantly, in 8:25 they return to Jerusalem to report what God has been doing. The delay in the sending of the Spirit put the Samaritans somewhat in the position of the Jewish disciples before Pentecost. They had a genuine faith in the risen Lord, but had not yet received the promised Holy Spirit. Neither the experience of those first disciples nor the experience of the Samaritans can be made the basis for a two-stage view of Christian initiation, either in a Catholic or Pentecostal sense. These were unique events in salvation history, not the normal pattern of initiation known to Luke. (See The Acts of the Apostles) Acts 8:17 Then they began laying their hands on them, and they were receiving the Holy Spirit. KJV Acts 8:17 Then laid they their hands on them, and they received the Holy Ghost. they began laying their hands Acts 8:18; 6:6; 9:17; 13:3; 19:6; Nu 8:10; 27:18; 1 Ti 4:14; 5:22; 2 Ti 1:6; Hebrews 6:2 they were receiving Ro 1:11; Gal 3:2-5 Acts 8 Resources - Multiple Sermons and Commentaries LAYING ON HANDS AND THE SPIRIT This is a controversial verse so do not expect me to resolve the difficulties ably discussed by many expositors and commentators far more experienced than myself. While it is an interesting subject, the truth is that it is not really a "salvific" subject. In my estimation, a thoughtful study of Simon's profession of faith is far more important, especially in our age of so-called "Easy Believism" and the results of studies by Barna Reports that say 73% of Americans consider themselves Christians! Barna is even "skeptical" writing... Even though a majority of Americans identify as Christian and say religious faith is very important in their life, these huge proportions belie the much smaller number of Americans who regularly practice their faith. (State of the Church - 2016) Ed Comment - My experience as I actively share the Gospel whenever the Spirit opens a door of opportunity, is that most of those I encounter tell me initially that they are "Christian" and a majority of those (I have not kept accurate stats) even say "Yes" when I ask them if they believe in Jesus Christ. As a result I have changed my approach now and simply ask people "If you died tonight where would you go?" And by far the majority (usually with no hesitation even though they are taken aback somewhat by this question) answer "Heaven." So far I've only had one man tell me "Hell!" My point of this short "excursus" is to emphasize that the understanding of what constitutes genuine belief and genuine regeneration (conversion, born again, et al synonyms) is FAR MORE IMPORTANT than differences genuine believers might have about the meaning and significance of Peter and John's laying on of hands and the Samaritan believers receiving the Spirit. This background introduction is not to minimize the issue of the Spirit, but to the contrary is an attempt to cause us to focus on issues that speak directly to whether a soul is saved or not! Then they began laying their hands on them - The laying of hands was symbolic. The apostles' hands did not possess supernatural power. This visible act was to signify the receipt of the invisible Spirit. Related Resource: Laying on of hands - what does the Bible say? And they were receiving the Holy Spirit - When this occurred in Acts 2, the disciples spoke in tongues as evidence that the Spirit had come upon them. Luke makes no mention of any supernatural phenomena in this verse, but in the next verse he says "Simon saw" something that indicated the Samaritan believers received the Spirit. What did Simon see? Luke is silent and anything we might say is conjecture. Some commentators say this event was a "Second Pentecost" or a "Samaritan Pentecost" but personally I think this saying something the text simply does not tell us. The scene described here regarding the Samaritans is unique and is not meant to be normative. Remember that this was a clearly a time of transition from the old order to the new, from dead Judaism to living Christianity. William Larkin has an interesting explanation asking "why does God sovereignly delay the coming of the Spirit in this case? In order to preserve the unity of the church and the integrity of the church’s crosscultural mission to all nations in the face of the inbred animosity between Jew and Samaritan. If God had not withheld his Spirit until the Jerusalem apostles came, converts on both sides of the cultural barrier might have found Christ without finding each other. Neither Samaritan nor Jewish Christians would have been assured that the Samaritans were truly regenerate and the spiritual equals of regenerate Jews (compare Acts 15:8–11). What Luke teaches us, then, is that the unity of the church and the unhindered advance of its mission into all cultures is so important to God that he will delay giving to a converted people what is their birthright, the salvation blessing of the Spirit, in order to ensure that these realities will be fully preserved. So the church today should deal with the matter of the Spirit’s coming from the same standpoint. (IVP NT Commentary - Acts) Related Resources: When / How do we receive the Holy Spirit? What is the baptism of the Holy Spirit? When / How do we receive the Holy Spirit? Is there a second blessing subsequent to salvation? What is the gift of speaking in tongues? Is the gift of speaking in tongues for today? Who is the Holy Spirit? What is the role of the Holy Spirit in our lives today? Acts 8:18 Now when Simon saw that the Spirit was bestowed through the laying on of the apostles' hands, he offered them money, KJV Acts 8:18 And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, he offered 2 Kings 5:15,16; 8:9; Ezekiel 13:19; Mt 10:8; 1 Ti 6:5 Acts 8 Resources - Multiple Sermons and Commentaries SIMON'S ATTEMPT TO BUY GOD'S GRACE The painting above is Peter's conflict with Simon Magus by Avanzino Nucci, 1620 Now when Simon saw that the Spirit was bestowed through the laying on of the apostles' hands - Luke does not state what Simon saw indicating the Spirit's bestowal coincided with Peter and John laying their hands on the believers. Without doubt the Spirit came to the Samaritans in an objective, verifiable fashion. But since Scripture is silent on the fashion, it behooves us to be likewise and to focus on the more serious matter of the state of Simon's soul, the issue that is taken up in the following verses. Notice also that Luke does not specifically state that they laid hands on Simon and never says that he received the Spirit, and the following description strongly supports the premise that he did not. Polhill writes that Simon "appears as more the onlooker than the participant, and his behavior scarcely betrays any spiritual enlightenment on his part. As a professional Simon was impressed with the commercial possibilities of the phenomenon he had just witnessed. He therefore offered Peter and John money for the trade secret of how to dispense the Spirit through the laying on of one’s hands." (New American Commentary-Acts) Charles Swindoll - At last, we see that Simon had not received the Holy Spirit because he had not genuinely believed. This becomes evident in his viewing the power of the Holy Spirit the same way he had used magic—real or illusion—for selfish gain. In fact, his understanding of the gospel was so far off, he actually asked to purchase the Holy Spirit’s power! (Swindoll's Living Insights) He offered them money - See chrema below. Sadly Simon was like a lot of folks in the organized church in America -- he was in it for what he could get, not what he could give! Simon saw money in merchandising miracles (Does this sound familiar? Or perhaps you have never watched some of the "religious" programs on television!) As someone has well said, the hottest part of hell is reserved for folks like this! Tannehill - ‘Whenever religion is used to make its leaders seem great and powerful, and whenever religion becomes a commodity by serving the interests of those who have or want money, it has become corrupt.’ TODAY IN THE WORD DEVOTIONAL - The April 3 plane crash in Croatia that took the life of U.S. Commerce Secretary Ron Brown and thirty-four others revealed shortcomings in the navigation equipment on military aircraft. The pilots, attempting to reach the airport at Dubrovnik in pouring rain, were navigating with a compass and a radio receiver, which one official likened to working with a typewriter in the computer age. Officials at the Pentagon said they would improve safety and navigation equipment on military passenger planes in the future. What a difference an excellent guidance system can make! Contrast, for example, the guidance given to evangelist Philip and to Simon the sorcerer. Although Luke doesn’t say so explicitly, we know that Philip was led of the Holy Spirit to go to a city in Samaria (v. 5). Later he was directed by an angel and “caught away” by the Holy Spirit. Simon, on the other hand, was under the guidance and control of Satan. He used magic and sorcery to beguile people. But when Simon tried to add the power of the Spirit to his bag of tricks, Peter warned him that he was heading for spiritual disaster. Even though persecution was the surface cause of Philip’s going to Samaria, we see in his ministry the next stage in the fulfillment of Jesus’ mandate (Acts 1:. Peter and John arrived to validate the authenticity of Philip’s revival, and the apostles bestowed the gift of the Spirit on the Samaritan believers. By the way, this is another important evidence of the transitional nature of the book of Acts. By the time we come to the epistles, Paul tells us that the Holy Spirit is given at the moment of conversion (1 Cor. 12:13). TODAY ALONG THE WAY We’ll never duplicate Philip’s “travel arrangements,” but we can imitate his faithfulness. Remember, Philip didn’t start out as an evangelist. He was one of the seven original table-servers in Jerusalem. Because he was faithful where God called him, he was tapped for wider service. Acts 8:19 saying, "Give this authority to me as well, so that everyone on whom I lay my hands may receive the Holy Spirit." KJV Acts 8:19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. NLT Acts 8:19 "Let me have this power, too," he exclaimed, "so that when I lay my hands on people, they will receive the Holy Spirit!" Acts 8:9-11,17; Mt 18:1-3; Luke 14:7-11; John 5:44; 1 Cor 15:8,9; 3 John 1:9 Acts 8 Resources - Multiple Sermons and Commentaries SIMON'S SEDITIOUS DESIRE FOR SHAM SPIRITUAL POWER Seditious means overt conduct, in this case a desire, that is deemed by the legal authority (PETER AND JOHN) to tend toward opposition to that authority. Sham means something that is a counterfeit; not what it seems to be. Saying, "Give this authority to me as well - Simon actually is brazen enough to speak this as a command, give being in the aorist imperative (Do this now! Don't delay!). He wants the same supernatural ability. Authority (1849)(exousia) in simple terms describes the right and the might. So that - Term of purpose. Purpose of this authority which Simon in essence "demands." Everyone on whom I lay my hands may receive the Holy Spirit - Note that Simon leaves out a crucial component here, and this is another clue that he does not have a clue about genuine salvation! What does Simon omit in his request? He does not say give this authority to me so that individuals might repent and believe and be saved and receive the Spirit. He is preparing to promote a counterfeit Gospel! But Peter is filled with the Spirit and with discernment and boldness. Polhill notes that "Though a complete misunderstanding of the Holy Spirit, Simon’s behavior was completely in character for a professional magician. Tricks of the trade were often exchanged among them in financial transactions. They were viewed almost as commercial commodities (cf. the enormous “market value” of the magical scrolls Paul persuaded the Ephesians to burn—Acts 19:19)." (New American Commentary-Acts) Acts 8:20 But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! KJV Acts 8:20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. your silver Acts 1:18; Dt 7:26; Joshua 7:24,25; 2 Kings 5:26,27; Daniel 5:17; Hab 2:9,10; Zech 5:4; Mt 27:3-5; 1 Ti 6:9; James 5:3; 2 Peter 2:14-17; Rev 18:15 you Acts 8:22; Dt 15:9; 2 Kings 5:15,16; Pr 15:26; Mt 15:19 the gift Acts 2:38; 10:45; 11:17; Mt 10:8 Acts 8 Resources - Multiple Sermons and Commentaries But - Term of Contrast. Peter as usual the lead spokesman turns this conversation in an entirely different direction. Peter said to him, "May your silver perish with you" - J. B. Phillips paraphrased Peter's words, "To hell with you and your money!" Peter was saying was “You and your money are both going to hell if you do not change your attitude.” Swindoll - Peter’s response to Simon appears much harsher in the original Greek. The word for “perish” (8:20) refers to the total destruction of something, its utter ruin. (Ibid) NET Note - "May your silver together with you be sent into destruction." This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased. Peterson - Use of the Greek optative mood (ED: OFTEN USED TO INTRODUCE A PRAYER) to express a wish...‘May your money go with you to destruction’) implies a curse against Simon, ‘consigning him and his money with him to destruction’. (Pillar NT Commentary - Acts) ILLUSTRATION - When P T Barnham, the American showman and business man, once tried to entice C H Spurgeon to come to America and preach, guess how Spurgeon replied? He immediately sent Barnham a wire quoting Acts 8:20! Phillips paraphrase did not exist at that time or Spurgeon may well have used it! Can you imagine Barnham's reaction upon reading Spurgeon's stern reply? It is notable that Simon looked like the "real deal" in the early stages of his so-called "conversion" - he believed, he was baptized, he followed Philip. And there is little doubt that Philip would not have baptized Simon had he thought that he was not authentic. The point is that Satan's counterfeits often look like real disciples. And that is why Jesus warned His disciples in the parable of the wheat and tares... “But while his men were sleeping, his enemy came and sowed tares (kind of darnel, resembling wheat except the grains are black - pix) among the wheat, and went away. 26 “But when the wheat sprouted and bore grain, then the tares became evident also. 27 “The slaves of the landowner came and said to him, ‘Sir, did you not sow good seed in your field? How then does it have tares?’ 28 “And he said to them, ‘An enemy has done this!’ The slaves *said to him, ‘Do you want us, then, to go and gather them up?’ 29 “But he *said, ‘No; for while you are gathering up the tares, you may uproot the wheat with them. 30 ‘Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, “First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn.”’ (Mt 13:25-30) Comment - In this case the Spirit gave Peter discernment to remove this "tare." The church in Samaria was in its infancy and a counterfeit miracle worker in its midst would have been potentially devastating. See What is the Parable of the Wheat and the Tares? Perish (684)(apoleia from apo = marker of separation, away from + olethros = ruin, death but not annihilation <> from ollumi = to destroy) means utter and hopeless loss of all that gives worth to existence. Note that contrary to popular opinion apoleia does not refer to extinction or annihilation or an end of existence, but to total ruin so far as the purpose of existence is concerned. This is Luke's only use of this word in the Gospel or Acts. Jesus uses this word in His description of two roads “Enter (aorist imperative) through the narrow gate; for the gate is wide and the way is broad that leads to destruction (apoleia), and there are many who enter through it. (Mt 7:13+) Paul writes words that are apropos to Simon - "But those (LIKE SIMON) who want (boulomai) to get rich fall into temptation (peirasmos) and a snare (pagis) and many foolish and harmful desires which plunge (buthizo) men into ruin (olethros) and destruction (apoleia)." (1 Ti 6:9) John
Atos 8
Wiersbe - This Ethiopian represents many people today who are religious, read the Scriptures, and seek the truth, yet do not have saving faith in Jesus Christ. They are sincere, but they are lost! They need someone to show them the way. (Bible Exposition Commentary) Acts 8:29 Then the Spirit said to Philip, "Go up and join this chariot." KJV Acts 8:29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot. Acts 10:19; 11:12; 13:2-4; 16:6,7; 20:22,23; Isaiah 65:24; Hosea 6:3; 1 Cor 12:11; 1 Ti 4:1 Acts 8 Resources - Multiple Sermons and Commentaries R A Torrey - Simple Methods by Which Any One Can Win Others to Christ - Acts 8:29-30 (Select Your Man to Win, Lay Siege for him) THE SPIRIT GUIDES PHILIP'S STEPS Then - This is a marker of succession. The Spirit said to Philip - First an angel (Acts 8:26) and now the Spirit of God. What a supernatural life he must have been experiencing! Swindoll - Luke doesn’t tell us how the Holy Spirit spoke to Philip, but I lean toward his hearing an audible voice, not merely a thought in Philip’s mind. (Ibid) Go up and join this chariot - Whether this was an audible voice or a silent speaking of the Spirit to Philip's heart, it makes no difference. As Philip's subsequent actions demonstrate he was immediately obedient to the Spirit's commands. John Philips has an interesting comment - We are not called upon to witness to everyone we meet, but we are called upon to speak to those who have been prepared by the Holy Spirit. Some years ago one of Scotland's great saints was walking across the Highlands with a young friend. They passed a shepherd. The younger man, perhaps to impress his colleague, accosted the shepherd, asked him if he was saved and gave him a tract. Expecting, perhaps, a word of commendation, he was surprised and rebuked when the old believer said, "Did you have the Holy Spirit's permission to speak to that man about his soul?" ...It is a great thing to be so in touch with heaven that our witness and our attempts at soul-winning are directed by the Lord. (Exploring Acts)
Atos 8
Wiersbe - Isaiah 53 describes our Lord Jesus Christ in His birth (Isa. 53:1–2+), life and ministry (Isa. 53:3+), substitutionary death (Isa. 53:4–9+), and victorious resurrection (Isa. 53:10–12+). Isaiah 53:4+ should be connected with 1 Peter 2:24; Isaiah 53:7+ with Matthew 26:62–63; Isaiah 53:9+ with Matthew 27:57–60; and Isaiah 53:12+ with Luke 23:34, 37. (Bible Exposition Commentary) Lamb (286)(amnos) refers to a lamb as for sacrifice. In classical Greek amnos was not specifically identified as a sacrificial animal as it was in the Bible. The 4 NT uses are all figurative descriptions of Jesus depicted as a sacrificial Lamb (Jn. 1:29+; Jn. 1:36+; Acts 8:32; 1 Pet. 1:19+). Amnos is used 96 times in the Septuagint and while the offering of sheep is alluded to in Ge 4:4 (flock which would probably include sheep), the sacrificial use of the amnos is not specified until the exodus of Israel from Egypt (Ex 12:5-7 but Lxx is not amnos but probaton - sheep). Nevertheless from this time onward in the Septuagint the amnos assumed a specific sacrificial role as in Ex 29:40,41, Lev 9:3+, Lev 12:6, 8+, etc). Of the 96 uses of amnos in the Septuagint, 75 are in context of a sacrificial offering. The amnos was to be without blemish (Lev 9:3+) and sacrificed twice daily (Ex 29:38-41). The most significant use of amnos in the OT is found in Isaiah 53:7+ which is quoted in Acts 8:32. The New Testament’s usage of amnos provides a clear picture of Christ as the “lamb of God.” 1 Peter 1:19+ says we were redeemed "with precious blood, as of a lamb unblemished and spotless, the blood of Christ." So like the OT sacrifices of the lambs, Jesus was free of any defects as was His precious blood. He patiently endured His vicarious suffering (Acts 8:32, cf. Isaiah 53:7+), so that He might take away the sins of the world (John 1:29+). It is interesting that the New Testament has three words for a “lamb” - amnos, arēn and arnion and all are always used metaphorically, arnion being by far the most frequent. Amnos is not used in the descriptions of Jesus in the Revelation where the term arnion is used instead. John uses arnion once at the end of his Gospel referring to believers (John 21:15+) and then 27 times in the Revelation all describing Jesus (Rev 5:6, 8, 12, 13; 6:1, 16; 7:9, 10, 14, 17; 12:11; 13:8; 14:1, 4, 10; 15:3; 17:14; 19:7, 9; 21:9, 14, 22, 23, 27; 22:1, 3.). Amnos in the Septuagint - Gen. 30:40; Gen. 31:7; Gen. 33:19; Exod. 29:38; Exod. 29:39; Exod. 29:40; Exod. 29:41; Lev. 9:3; Lev. 12:6; Lev. 12:8; Lev. 14:10; Lev. 14:12; Lev. 14:13; Lev. 14:21; Lev. 14:24; Lev. 14:25; Lev. 23:18; Lev. 23:19; Lev. 23:20; Num. 6:12; Num. 6:14; Num. 7:15; Num. 7:21; Num. 7:27; Num. 7:33; Num. 7:39; Num. 7:45; Num. 7:51; Num. 7:57; Num. 7:63; Num. 7:69; Num. 7:75; Num. 7:81; Num. 7:87; Num. 15:5; Num. 15:11; Num. 28:3; Num. 28:4; Num. 28:7; Num. 28:8; Num. 28:9; Num. 28:11; Num. 28:13; Num. 28:14; Num. 28:19; Num. 28:21; Num. 28:27; Num. 28:29; Num. 29:2; Num. 29:4; Num. 29:8; Num. 29:10; Num. 29:13; Num. 29:15; Num. 29:17; Num. 29:18; Num. 29:20; Num. 29:21; Num. 29:23; Num. 29:24; Num. 29:26; Num. 29:27; Num. 29:29; Num. 29:30; Num. 29:32; Num. 29:33; Num. 29:36; Num. 29:37; Deut. 14:4; 2 Chr. 29:21; 2 Chr. 29:22; 2 Chr. 29:32; 2 Chr. 35:7; 2 Chr. 35:8; Ezr. 6:9; Ezr. 6:17; Ezr. 7:17; Ezr. 8:35; Job 31:20; Isa. 53:7; Ezek. 27:21; Ezek. 46:4; Ezek. 46:5; Ezek. 46:6; Ezek. 46:7; Ezek. 46:11; Ezek. 46:13; Ezek. 46:15; Hos. 4:16; Zech. 10:3 Related Resources: Lamb (721) arnion Lamb (704) aren Slaughter (496)(sphage from sphazo = to slay) literally means to slaughter) by cutting or slashing the throat. Three uses - Acts 8:32+, Ro 8:36+, James 5:5. In Ro 8:36 + where "we were considered as sheep to be slaughtered.” Sphage is used idiomatically here in James 5:5 in the phrase "in a day of slaughter." Gilbrant says "Sphagē is used in classical Greek for the “slaughter” of animals, particularly for sacrifices. The term is used literally to identify the throat, “the place between the collar-bones where sacrifices are usually slain."" (Complete Biblical Library Greek-English Dictionary) Related Resources: The Lamb Of God - devotional What does it mean that Jesus is the Lamb of God? Redemption by the Lamb of God The Question in the Old Testament was... Where is the Lamb? The Answer in the New Testament is... Behold the Lamb! The Cry throughout eternity is... Worthy is the Lamb! The ram in the thicket The Passover Lamb The Lamb of God Christ our Passover The Lamb that was slain Ge 22:1, 2, 7, 8, 13, 14 Jehovah Jireh: The LORD Will Provide Ex 12:5, 6, 7, 13, 14 [Read Ex 12:1-51] 430 yr in Egypt, 30 yr free, 400 in bondage cp Ex 12:40 (430) with Acts 7:6 (400) Jn 1:29, 36+ Jn 19:31, 32, 33, 36, Ps 34:19, 20 (See study of Jehovah Roi - The LORD is my Shepherd) 1Cor 5:7 Isa 53:7+ Acts 8:32, 33, 34, 35+ 1 Pe 1:18-19+ 1 Pe 2:24+ Jn 20:20, 27 Rev 5:6+ Re 5:12+ Re 19:7, 9+ Re 21:22, 2+ Re 22:1-+ Re 22:3+ Come Let Us Worship Here I Am to Worship We Bow Down CLICK HERE and take a few moments out of your busy schedule Listen, watch and worship the Lamb of God! Acts 8:33 "IN HUMILIATION HIS JUDGMENT WAS TAKEN AWAY; WHO WILL RELATE HIS GENERATION? FOR HIS LIFE IS REMOVED FROM THE EARTH." KJV Acts 8:33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. NLT Acts 8:33 He was humiliated and received no justice. Who can speak of his descendants? For his life was taken from the earth." in humiliation Php 2:8,9 judgment Job 27:2; 34:5; Isaiah 5:23; 10:2; Hab 1:4; Mt 27:12-26; John 19:12-16 who will relate Ps 22:30; Isaiah 53:8,12 for Ps 22:15; Isaiah 53:10,12; Daniel 9:26; Zech 13:7 Acts 8 Resources - Multiple Sermons and Commentaries SLAUGHTER OF THE LAMB IN HUMILIATION HIS JUDGMENT WAS TAKEN AWAY; WHO WILL RELATE HIS GENERATION? FOR HIS LIFE IS REMOVED FROM THE EARTH." - He is humiliated because He is deprived of just judgment. Then He seems to have no descendants because "His life is removed." Of course in the full context of Isaiah 53 Messiah has "descendants", for Isaiah records "He will see His offspring." (Isa 53:10+). Humiliation (5014)(tapeinosis) means low, not high, not rising far from the ground. It describes a state of disgrace. It describes an experience of being abased or caused to feel shame (cf "despising the shame" - Heb 12:2+). The word for judgment is krisis which gives us our English crisis, which in turn speaks of a turning point. The illegal treatment of Jesus would lead to the crisis of Calvary, the crucifixion which forever will mark the turning point of the history of the the world. Related Resource: In depth verse by verse commentary of Isaiah 53. Below is the English translation of the Septuagint followed by the English translation of the Masoretic text. Again it is clear that the Ethiopian eunuch is reading from the Septuagint. Note that the words in bold are not quoted by Luke in Acts 8:33. For in depth commentary on Isaiah 53:8 click here. Septuagint- In his humiliation his judgment was taken away: who shall declare his generation? for his life is taken away from the earth: because of the iniquities of my people he was led to death. (Isa 53:8 Brenton's English Translation) Masoretic text - By oppression and judgment He was taken away; And as for His generation, who considered That He was cut off out of the land of the living For the transgression of my people, to whom the stroke was due? (NAS) Peterson observes that "The portion (Isa 53:7-8) that is cited speaks only of the Servant’s humble submission to an unjust death, though Philip may have explained the atoning significance of Christ’s death and the consequences of his resurrection from the oracle as a whole (Is. 52:13–53:12)....The point has sometimes been made that the quotation contains no specific reference to the Servant of the Lord or to his vicarious suffering. Indeed, the final words of Isaiah 53:8 (‘for the transgression of my people he was punished’) are not cited. However, ‘a common-sense view of the verses suggests that on a long slow journey the Ethiopian would be likely to cover more than six lines, and that these are quoted as a summary of a longer passage’. The quotation takes us to the whole so-called Servant Song (Isa. 52:13–53:12) and is to be understood in that literary and theological context." (Ibid) Acts 8:34 The eunuch answered Philip and said, "Please tell me, of whom does the prophet say this? Of himself or of someone else?" KJV Acts 8:34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? of whom Mt 2:2-4; 13:36; 15:15 Acts 8 Resources - Multiple Sermons and Commentaries The eunuch answered Philip and said, "Please tell me, of whom does the prophet say this? Of himself or of someone else?" - The Ethiopian did not ask about the specific words of the text (which would not undoubtedly not be completely clear to him) but about the specific Person to whom the words referred. Keep in mind that the Ethiopian may have spoken with Jews about this passage when he was in Jerusalem. Jewish interpretation of the slaughtered sheep ranged from a reference to the nation of Israel, a reference to the prophet himself or a reference to the Messiah. Philip was prepared to "to make a defense (apologia) to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence." (1 Pe 3:15+). Philip was removed from a revival and directed to a desert, from a "congregation" of many to a "congregation" of one! God's way of saving individuals is not necessarily the way we would do it. George MacDonald's poem (quoted by Hughes) describes this tension of our way versus God's way regarding fields that are white unto harvest -- they may not be in the "fields" ... I said: “Let me walk in the field.” He said: “No, walk in the town.” I said: “There are no flowers there.” He said: “No flowers, but a crown.” I said: “But the skies are black; There is nothing but noise and din.” And he wept as he sent me back— “There is more,” he said; “There is sin.” I said: “But the air is thick, And fogs are veiling the sun.” He answered, “Yet souls are sick, And souls in the dark undone!” I said: “I shall miss the light, And friends will miss me, they say.” He answered: “Choose tonight If I am to miss you or they.” I pleaded for time to be given. He said: “Is it hard to decide? It will not seem so hard in Heaven To have followed the steps of your Guide.” I cast one look at the fields, Then set my face to the town; He said, “My child, do you yield? Will you leave the flowers for the crown?” Then into his hand went mine; And into my heart came He; And I walk in a light divine, The path I had feared to see. Kent Hughes sums up the lessons from Philip and the Ethiopian eunuch... To bring a touch of the Master’s hand to those around us, we must: 1. Daily yield to the Spirit’s guidance, remembering that he guides in many different ways. 2. Understand and proclaim the gospel—the old, old story of God’s gracious rescue of repentant sinners. 3. Love people with God’s love. (Preaching the Word - Acts) Watching The Wind Read: Acts 8:26-34 He who observes the wind will not sow, and he who regards the clouds will not reap. —Ecclesiastes 11:4 When it comes to telling others about Jesus, I’m sometimes like a cautious farmer who keeps his eye on the weather, looking for the perfect day to plant his crops. The season passes and he sows nothing. The opportunity is gone; the harvest is lost (Ecclesiastes 11:4). I hesitate and wonder, “Is this person ready to listen to the gospel? Is this the time to speak?” You can never tell what’s going on in the depths of another person’s heart. Some may be dwelling in darkness yet longing for someone to lead them into the light. The Ethiopian eunuch in his royal chariot seemed to have it all together (Acts 8:27). He enjoyed prestige, wealth, and power, yet inwardly he was empty and searching. He was reading Isaiah’s promise of the suffering Savior and trying to come to grips with his words. Right at that moment, Philip took the opportunity to tell the eunuch about Jesus (v.35). I have a friend who often leads people to Jesus. I asked him once how he knew they were ready to receive the gospel. “It’s easy,” he replied. “I ask them.” Toiling through the changing seasons In the sunshine and the rain, Zealous sowing with compassion Yields a wealth of golden grain. —Anon. Sowing the seed of God's Word is never out of season. Finding Waldo Read: Acts 8:26–40 The [Ethiopian] asked Philip, “Tell me, please, who is the prophet talking about, himself or someone else?” Acts 8:34 Waldo is the cartoonish star of “Where’s Waldo,” a now-classic best-selling children’s book series. Waldo hides himself in the crowded scenes on each page, inviting children to find where he’s hiding. Parents around the world love the moments of sweet discovery when their children’s faces signal they’ve found Waldo. They also enjoy the occasions when they’re invited to help find him. Shortly after Stephen, a deacon in the early church, was stoned to death for proclaiming Christ (see Acts 7), widespread persecution broke out against Christians, causing many to flee Jerusalem. Another deacon, Philip, followed these fleeing Christians into Samaria, where he proclaimed Christ and it was well received (8:6). While there, the Holy Spirit sent Philip on a special mission to “the desert road.” It must have seemed a strange request given the fruit his preaching was producing in Samaria itself. Imagine Philip’s joy, then, when he met and helped the Ethiopian court official find Jesus in the pages of Isaiah (vv. 26–40). We too are often given the chance to help others “find Jesus” throughout the Scriptures so they may know Him more fully. Like a parent witnessing the joy of discovery in their child’s eyes and like Philip helping the Ethiopian find Jesus, it can be exhilarating for us to witness the moment of discovery in those around us. As we go through our days, may we be prepared to share Christ as the Spirit leads us, whether they are people we know well or those we meet even just once. The biggest work a Christian can do is to find his friend and introduce him to Jesus Christ. Acts 8:35 Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him. KJV Acts 8:35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. opened Acts 10:34; Mt 5:2; 2 Cor 6:11 beginning Acts 18:28; 26:22,23; 28:23; Luke 24:27,44-47 preached Jesus Acts 3:20; 9:20; 11:20; 17:3,18; 19:13; 1 Cor 1:23; 2:2; Eph 4:21; 1 Peter 1:11,12 Acts 8 Resources - Multiple Sermons and Commentaries OPENING THE MOUTH TO OPEN UP THE SCRIPTURES! This is a perfect pattern for every preacher or teacher to imitate! THOUGHT - When you open your mouth to preach how many minutes is spent on your introduction of personal stories, humor, illustrations before you actually get into the pure milk of the Word? I have listened to sermons in Bible believing churches where the introduction was as long as 15 minutes of a 30 minute sermon! As one pastor says for many preachers their "front porch" (introduction) is bigger then the house (rest of sermon)! We need small porches and big houses (so to speak) when we preach! Then Philip opened his mouth - What a play on words by Luke - The quote in Acts 8:32 (Isa 53:7+) says "He does not open His mouth," speaking of Messiah, and here Philip will open his mouth and explain to the eunuch that it was the Messiah Who did not open His mouth! In Mt 5:2 we read "He (JESUS) opened His mouth and began to teach them" the Sermon on the Mouth. Opened (455)(anoigo from ana = again + oigo = to open) means to open up, to open again, to give access to. This is the same verb used in the Septuagint of Isaiah 53:7+ ("did not open") and the quote in Acts 8:32. Anoigo is used in the idiom "open the eyes" (anoigein tous ophthalmous) meaning figuratively to cause someone to understand, which is exactly what Philip was proceeding to do to the mind of the Ethiopian eunuch! And beginning from this Scripture he preached Jesus to him. - What is the clear implication? Jesus saturates Isaiah 53:7-8+ and of course the entire chapter of Isaiah 53+. Effective presentation of the Gospel calls for a presentation from the Scripture. Your testimony may get their attention, but only the Gospel in the Scriptures has the supernatural power to save their soul. There is another principle - when someone asks you to explain the meaning of Scripture, the best place to begin is to begin with the Scripture (cf Compare Scripture with Scripture)! Are you, like Philip, knowledgeable enough in the Scriptures, to meet an inquisitive seeker where they are (cf Paul - 1 Cor 9:22, Apollos - Acts 18:22+, Stephen - Acts 7:2ff+)? Talmage - A sermon devoted to metaphysics is a stack of dry cornstalks after the corn has been ripped out with the husking-peg. A sermon given up to sentimental and flowery speech is as a nosegay flung to a drowning sailor. A sermon devoted to moral essay is a basket of chips to help on the great burning. What the world wants now is to be told in the most flatfooted way of Jesus Christ, who comes to save men from eternal damnation. Christ the Light, Christ the Sacrifice, Christ the Rock, Christ the Star, Christ the Balm, Christ the Guide. Scriptures (1124)(graphe from grapho = to write; English = graphite - the lead in a pencil!) means first a writing or thing written, a document. So what did Philip use? Not the NT writings for they were not yet written. He used the Old Testament. Keep in mind that almost every one of the 51 NT uses of graphe refer to the writings in the Old Testament (2 Pe 3:16+ might be considered by some as an exception for Peter is in part alluding to Paul's writings which are difficult to understand!) Preached (the gospel)(used 5x - Acts 8:4, 12, 25, 35, 40)(2097)(euaggelizo/euangelizo from eu = good, well + aggéllo = proclaim, tell; English = evangelize) means to announce good news, in this case the good news that God has sent His Son to be the Savior of mankind, of all who by grace will repent and believe in Him for eternal life. Jesus (2424)(Iesous is transliteration of the Greek Iesous, which in turn is the transliteration of the Hebrew name Jehoshua or Jeshua (Yeshua) which means Jehovah is help or Jehovah is salvation. His Name is what He accomplishes for mankind. How said that this Name (or Christ) is used in our society more often as a curse word then as a word signifying freedom from sin and eternal life in heaven! Steven