Acts 8:1-25 “All Judea and Samaria” July 22, 2007 Introduction: An Exile Unlike Any Other: the Scattering of the Church (8:1-3) The first thing we hear in Acts 8 is that church was scattered – dispersed. The word used here is the word “diaspeiro” – a word frequently used to describe the dispersion of the Jews throughout the nations. This word is used in the LXX in Deuteronomy 28:25, where if Israel will not obey, “you shall be dispersed among all the kingdoms of the earth.” And in Deuteronomy 30:4, God says that God will take the dispersed children of Israel from the uttermost parts of heaven and restore them to himself. Psalm 147:2 says that the LORD “gathers the outcasts of Israel” and Isaiah 49:6 says that the Servant of the LORD will bring back “the diaspora of Israel.” Throughout the LXX it is used to refer to how God will either send his people into exile, or how he will restore them from exile. And in the first century it was frequently used to describe Israel in exile, dispersed, and awaiting restoration. But now Luke uses it to refer to the dispersion (or scattering) of the church. It is used three times in Luke – twice here in chapter 8, and once in chapter 11, which happens to frame part two of the Book of Acts. Remember the outline of the book of Acts? Acts 1:8 – “You shall receive power when the Holy Spirit has come upon you, and you shall be my witnesses in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” Part one dealt with the apostles’ witness to Jerusalem. Now we are looking at the witness to all Judea and Samaria, while in part three (chapters 13-28) we will look at the witness to the end of the earth. Part two – the witness to Judea and Samaria – is bracketed by these references to the dispersion. We are told that the entire church was scattered—except the apostles. The apostles, at this time, remain in Jerusalem. When the flock is in danger, the Twelve remain behind to protect them, and to continue their witness to the resurrection of Jesus. Verses 1-3 of chapter 8 set up the story of Saul (told in chapter 9). Saul of Tarsus approved of Stephen’s execution. Not only that, but Stephen’s sermon convinced him that the church was a great threat. As devout men lamented the death of Stephen (v2), Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison. (8:3) Saul will go house-to-house, looking for Christians. It is no accident that many years later, Saul (now called Paul) will say to the Ephesian elders, that he taught them “from house-to-house” (20:20) Luke uses the same phrase at the beginning of Saul’s persecution, that Paul used at the end of his ministry. Saul was always a “house-to-house” sort of guy. He was always dedicated to his “ministry” – very thorough in his attention to detail! What happened when Israel was sent into exile? Psalm 137 says, “By the rivers of Babylon, there we sat down, yea we wept when we remembered Zion.” Persecution and exile used to bring forth lamentation. But what happens now? 1. Samaria Restored from Exile (8:4-8) Now those who were scattered (dispersed) went about preaching the word. (8:4) After all, this dispersion is an exile unlike any other. In the past, being run out of Jerusalem was a sorrowful thing, because they were being condemned for breaking the covenant, and they were being cut off from the presence of God. But now they are counted worthy to suffer for the sake of the name of Jesus. Now the Holy Spirit has filled them and given them confidence and boldness to proclaim Christ. Philip went down to the city of Samaria and proclaimed to them the Christ. We read in our OT lesson about the origin of the Samaritans. They were a mixed people – they were Israelites who had intermarried with the nations. In the centuries since the book of Kings had been written, they had put away the false gods, but they still worshiped on Mt Gerizim, and they only recognized the five books of Moses as Scripture. After all, the rest of the Old Testament is all about David – and for a thousand years – ever since the days of Jeroboam – the Samaritans had rejected the house of David. A few Samaritans had believed the preaching of Jesus (think of John 4), where Jesus met the Samaritan woman at the well. But the Samaritans were not looking for the son of David the way the Jews were. But Philip proclaims “the Christ” to the city of Samaria. He preaches “the anointed one” – and the Anointed One is unmistakably the son of David And the crowds with one accord paid attention to what was being said by Philip when they heard him and saw the signs that he did. For unclean spirits came out of many who were possessed, crying with a loud voice, and many who were paralyzed or lame were healed. So there was much joy in that city. Once again we see the power of the kingdom and the preaching of the kingdom joined together. The crowds paid attention – when they saw the signs. But what is the relationship between the signs and the message? And for that matter, is there any difference between the signs that Philip did, and the signs of ancient magicians? 2. Simon’s Amazement (8:9-13) In order to understand this, we need to look at verses 9-13. But there was a man named Simon, who had previously practiced magic in the city and amazed the people of Samaria, saying that he himself was somebody great. They all paid attention to him, from the least to the greatest, saying “This man is the power of God that is called Great.” This is why he is called “Simon Magus” – which means Simon the Magician. And they paid attention to him because for a long time he had amazed them with his magic. But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. Simon’s power – his magic – could not compare to the signs wrought by Philip. Neither could his message compare to the gospel that Philip proclaimed. Even Simon himself believed, and after he was baptized he continued with Philip. And seeing signs and great miracles [lit., great works of power] performed, he was amazed. Simon had amazed Samaria with his mighty deeds, but now Simon himself is amazed as he witnesses the great works of power that Philip does. We don’t know all that Simon did. But it is clear that his “magic” did not compare with the signs that Philip did. He was probably something of the Houdini or the David Copperfield of his day – his magic was no doubt infused with the popular religion of his day. The early fathers indicate that Simon was one of the first Gnostic theologians who taught that the body was evil and the spirit was good. As Simon watches Philip, he is amazed. He realizes that Philip has access to a power that he can only dream of. And so, like the rest of Samaria, he is impressed by the God of Philip, and so he believes Philip and is baptized. Some people have said that Philip erred in baptizing Simon. They say that Philip admitted Simon to the church too quickly. If Philip had made Simon wait, then his true colors would have emerged. Luke, however, makes no such judgment. Throughout the book of Acts, new believers were baptized promptly. After all, Jesus said that the way to make disciples was to baptize them in the name of the Father, and of the Son and of the Holy Spirit, and to teach them to observe all that he had commanded. (Mt 28:20) Simon would have had just as credible a profession as any other Samaritan! He had seen the signs that Philip had done. He had heard the message that Philip had preached. And now he confessed Jesus as Lord and said that he wished to be a disciple. Indeed, at first he appears to be a model disciple: After being baptized he continued with Philip. Nowadays new converts often put off being baptized for weeks, or even months (or years!). But in the New Testament, the apostles realized that baptism marked the beginning of discipleship. I like how Luke describes this discipleship: He continued with Philip. This word is the word used in Acts 2:42 to refer to how the early Christians devoted themselves to the apostles teaching and fellowship. In Acts 10:7 it is used to refer to those who attended Cornelius – those who were devoted to his service. Discipleship cannot be done through distance-education! Discipleship requires personal attention – one-on-one and small group interaction. Simon begins well. He devotes himself to being discipled by Philip. Only later will we learn that his motives are suspect. 3. The Coming of the Holy Spirit on the Samaritans (8:14-17) Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, How would you have said this? If a group of people in South Bend came to faith in Christ, we would likely say, “some people in South Bend received the word of God.” But Luke says, “Samaria received the word of God.” We are not told how many – though it was obviously a fair number. Luke is focusing on the significance of this event: Samaria has been in rebellion against the house of David for nearly 1000 years. But now Samaria has received the word of God. The point is not about “how many” – but rather that it has happened at all! After a thousand years of refusing to hear the word of the LORD, Samaria has received the word of God! And Peter and John came down and prayed for them that they might receive the Holy Spirit, for he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. Then they laid their hands upon them and they received the Holy Spirit. In Acts 2 the Holy Spirit was poured out upon the Jews in Jerusalem. Now the Holy Spirit is given to the Samaritans in Samaria. In Acts 2 Peter had said, “repent and be baptized, every one of you, for the remission of your sins and you will receive the gift of the Holy Spirit.” So those who were baptized in Acts 2, undoubtedly received the gift of the Holy Spirit (after all, that’s what Peter said would happen!). We are not told of any remarkable signs that accompanied that gift, but then again, the remarkable signs are limited to only a few occasions in Acts. Why didn’t the Samaritans receive the Holy Spirit when Philip baptized them? It is because of what Jesus had said to Peter. “I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. I will give to you (singular) the keys of the kingdom of heaven…” (Matt 16:18-19). In Matthew 18 Jesus says that he is giving the keys of the kingdom to all the twelve, but in Matthew 16 Jesus says that he gives the keys to Peter. Peter has a unique role among the twelve. He is the one through whom the kingdom is opened to the Jews (Acts 2) to the Samaritans (Acts 8) and to the Gentiles (Acts 10). Protestants sometimes try to diminish Peter’s role, and say that the ‘rock’ simply refers to Peter’s confession. But the book of Acts makes it clear that Peter himself was that rock. Peter preached the sermon on Pentecost that proclaimed the gospel of the kingdom to the Jews. Peter comes to Samaria to lay hands on the Samaritans, so that they might receive the Holy Spirit. And in Acts 10 Peter will be the one who preaches the gospel of the kingdom to the Gentiles. But of course, this does not mean that Rome has correctly understood Peter’s role either. Because Rome seems to think that Peter’s unique office has continued. But if you understand Peter’s importance in the book of Acts, then there is no need for any sort of “Petrine succession,” because once Jews, Samaritans, and Gentiles have all received the Holy Spirit, then Peter’s job is finished. Indeed, after the conversion of Cornelius, Peter’s role in the book of Acts fades away. He has used the keys of the kingdom to open the gates of heaven to all peoples. Thanks be to God! At this point we need to remember what the Holy Spirit is doing here. What is this “gift of the Holy Spirit”? While Acts 8 does not describe it in detail, it would appear to be the same thing that happened in Acts 2. There is some sort of demonstrable power that comes through the Spirit, which probably resulted in people speaking in tongues. This is NOT to be confused with the inward working of the Holy Spirit that unites us to Christ and regenerates us. They had already been united to Christ by faith in verse 12. Rather, the gift of the Holy Spirit is an outward manifestation of the Spirit. There is no indication that it was limited to only the “elect.” Perhaps a better comparison would be the gift of the Spirit that king Saul received in the Old Testament. The Holy Spirit was given to all those in Samaria who had received the word. All those who had been baptized now receive the Spirit through the laying on of the apostles’ hands. This is not designed to save them (they are saved already). This is to demonstrate that the Samaritans have been included in the one people of God. The thousand year exile from the presence of God has ended. 4. Simon’s Greed (8:18-24) Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit. Simon is still thinking like a magician. He had continued with Philip, devoted to his teaching, but now it appears that all he wanted was to learn the secrets of their “art.” Seeing the power of the Holy Spirit as it came upon the Samaritans, Simon now offers money – thinking that they could teach him the “secret.” But Peter said to him, May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God. Repent, therefore, of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you. For I see that you are in the gall of bitterness and in the bond of iniquity. Simon had been a great convert. Just imagine what could have happened if he had sincerely repented and turned to the Lord! The one who had led many astray could have been used to bring many more to faith. But Simon had only been impressed by the outward power of the gospel. He was a magician at heart, and he was still driven by his lust for power. Peter’s response cuts to the heart of Simon’s greed. May your silver perish with you! I think sometimes we are far too polite in American culture! May your silver perish with you! This is a curse. -- a curse proclaimed on anyone who tries to use money to buy spiritual things. Peter sees clearly what is in Simon’s heart. After all, what is in your heart will come out in what you say. You can try to hide and pretend that it is not there. But whatever is in your heart will come out. You have neither part nor lot in this matter, for your heart is not right before God. There is no way you can buy the gift of God. If you could buy it, it wouldn’t be a gift! Peter rebukes Simon and calls him to repent. Notice that while Peter says that Simon is “in the gall of bitterness and the bond of iniquity” he does not give up on Simon. Your heart may not be right before God, but it doesn’t have to stay that way! Therefore, repent! Perhaps your heart is not right before God. Maybe you are still bound by sin, and maybe bitterness still controls you. Peter calls you to repentance. Whatever you may have done, God still forgives the one who comes to him in faith. But do not answer like Simon. Peter had urged him to pray to the Lord, but Simon responds, “Pray for me to the Lord, that nothing of what you have said may come upon me.” Simon still thinks that there is some strong magic with Philip and Peter and John. He does not think that his own prayer will be enough, so he wants Peter to pray instead. Part of the reason I interpret verse 24 this way is because of what we know about Simon from the early church fathers. Justin Martyr and Irenaeus both tell us about Simon’s later life – how he was one of the early Gnostic leaders who used the name of Jesus, but preached a very different message. Conclusion: Return to Jerusalem (8:25) Now when they had testified and spoken the word of the Lord, they returned to Jerusalem, preaching the gospel in many villages of the Samaritans. I think we sometime forget how important Jerusalem was in the early church. When we went through Luke’s gospel we saw that the whole book of Luke was oriented around Jerusalem, both beginning and ending in Jerusalem. The whole book of Acts also revolves around Jerusalem, and every section of the book will continue to come back to Jerusalem over and over again. (Though of course, Acts will end in Rome! A point we will explore more when we get there!) But Jerusalem remains the center of the early Christian world. As the gospel goes forth to the end of the earth, it goes forth from the center (Jerusalem) to the periphery (Rome). But what is this passage doing here? We looked at the Ethiopian eunuch a few weeks ago. Acts 8 is focused on the ministry of Philip. Luke could have been content with telling us that the Samaritans believed. But instead he includes these two baptismal stories about Simon and the Ethiopian eunuch. These two stories take place in between our introduction to Saul and the narrative of the conversion and baptism of Saul in chapter 9, and the narrative of the conversion and baptism of Cornelius in chapter 10. All told, there are four consecutive baptismal stories. The last two (Saul and Cornelius) will drive the rest of the book of Acts. But the first two are the first stories of what happened in Judea and Samaria. Philip goes forth proclaiming Christ. And there are two responses: the self-centered, greedy response of Simon, and the humble, Christ-centered response of the Ethiopian eunuch. Today the gospel of Jesus Christ has come to you. Jesus of Nazareth died on the cross for your sins, and was raised up to the right hand of God in glory. How will you respond? ?? ?? ?? ?? 1