The Book of Acts

Lesson Number 36

TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).

---------- Lexicon and Bible Translation Codes with Identification -----------

LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon

DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.

PHILIP PREACHES IN SAMARIA

“^8:5 Then Philip went down to the city of Samaria, and preached Christ unto them. ⁶ And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. ⁷For 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. ⁸ And there was great joy in that city. 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: 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. 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. 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.” (Acts 8:5-13)

   INTRODUCTION

            The church in Jerusalem has been scattered because of a fierce persecution unleashed against it. The increased preaching of the Gospel had served to further define the hostility that existed between formalized religion and true spirituality. Lifeless religious leaders had gone largely undetected for years – perhaps centuries. However, when the light was introduced into the region in the Person of Jesus (Matt 4:16), and confirmed by the powerful preaching of those who heard Him (Heb 2:3), it shed light on the condition of Judaism, which at the time was nothing more than lifeless tradition. In Jesus we find the ultimate fulfillment of One who is “the savor of death unto death; and to the other the savor of life unto life” (2 Cor 2:15-16). He drew out those who had honest and good hearts, and who come to the light in order that their deeds might be made manifest. He also exposed those who refused to come to the light, “lest their deeds should be reproved” (John 3:19-21).

            Now, because Jesus is dwelling in the early church, and they are insightfully proclaiming the truth concerning Him and His salvation, the same things are happening as did in the ministry of Jesus. The believers are being opposed by the same people who rejected Jesus, and they are drawing the same people whose hearts were drawn toward the Savior – people who were being drawn to Jesus by God the Father, according to Christ’s own word. “No man can come to Me, except the Father which hath sent me draw him: and I will raise him up at the last day” (John 6:44).

SOMETHING TO BE LEARNED

            There is surely something to be learned in all of this. Wherever there is an environment in which the Gospel is not being insightfully preached and expounded, it is not possible to know who has an honest and good heart, and those who do not. It also is not possible to attract anyone to the Person of Christ or to induce faith, for that comes by means of the Gospel. It is not possible for people to make an association of any person or group of persons with a Christ of whom they know nothing. A church, for example, that immerses itself in doing good deeds, yet does not proclaim the good news of Christ, has left no telling witness in the community. People do not default to associating goodness with God and the Lord Jesus whom He has sent. To hear people talk about seeing sermons, and providing their explanation of letting your light shine, you might be tempted to think that this kind of association could be made. However, if it is true that faith comes by hearing, not seeing, then such a thought is nothing more than an imagination that needs to be cast down.

            Someone might cite Peter’s comment about the unbelieving husband being won “without the word.” His statement is found in 1 Peter 3:1: “Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives” (1 Pet 3:1). However, that is speaking of a man who has been subjected to the word, for one who “obeys not the word” is one that has, in fact heard the word. The picture is of a couple being exposed to the Gospel: the wife believing it, and the husband not doing so. The point Peter is making is that the conversion of the husband does not require that his wife also proclaim the word. Rather, as she lives out the Gospel to which her husband had already been exposed, he could be won over to the truth.

            Believers should be suspicious of any approach to reaching the lost that minimizes the proclamation of the Gospel. We have no record in Scripture of anyone being converted who was not exposed to the Gospel – who did not have a word delivered to them at some time. Even if we did not know this, the Scriptures make clear that it is not possible to believe without hearing, and it is not possible to hear “without a preacher” (Rom 10:14). These proclaimers are the means through which men believe, and everyone who has believed has been exposed to one or more of them. As it is written, “Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?” (1 Cor 3:5).

            The church to which we are being exposed in the book of Acts is one that preached the Gospel. That preaching not only was the means through which faith came to those inclined to it, but was also the means of exposing those who were the enemies of God, even though they were disguised as being devoted to Him. While it may have a bit of a negative overtone to some, what appears to be the majority of the evangelistic and missionary strategies that are being used these days are nothing more than the inventions of institutional devotees. I am aware that this is not true of everyone. However, those who do not subscribe to such stratagems are surely the exception, and have separated from the rank and file of the professing church. If there is an honest soul who has a burden to reach people with the Gospel, he should first become thoroughly acquainted with the book of Acts in which the genuine outworking of Divine life is recorded. Then, it is essential to saturate the mind with the epistles, which are the expression of Jesus to the saved, teaching them of Divine priorities and objectives.

SCATTERED BELIEVERS ARE PREACHING EVERYWHERE

            Dispersed throughout the regions of Judaea and Samaria, scattered believers are preaching the Word everywhere. Ordinarily, the sure way to diffuse a movement is to divide the people within it. This, of course, is what the Lord did in “a plain in the land of Shinar” where a totally united people had determined to build themselves “a city and a tower.” The Lord, seeing their prideful ambition, imposed a diversity of language upon the people so they could not understand one another. As soon as that happened, “they left off to build the city” (Gen 11:2-6). In this case, the people were divided among themselves – that is, the division was internal, not merely external. This is the kind of division of which Jesus spoke when He said, “Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand” (Matt 12:25).

The Scattering Was Not Division

            Although the scattering of the believers divided them one from another, it was not the division of which Jesus spoke. The brethren were not divided within – against themselves – like the people in the land of Shinar. This is the kind of division Satan sought to induce, but he was not able to do it. Those who were scattered maintained “the unity of the Spirit” and “the unity of the faith” (Eph 4:3,13). That is precisely why the work of the Lord continued with the blessing of the Lord upon it.

In our Time

            In our time, the professing church is divided against itself, like the builders of Shinar. The Christian community has factions, or heresies, within it, and cannot properly be called “the body of Christ.” Yet, even though God does not work in such an environment, many of the people work at being united, while maintaining their theological differences. All, of this is being done in spite of the fact that the Head of the church has delivered a clear message through a chosen ambassador: “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor 1:10). That is not a goal, but a mandate. Yet, the professing church has chosen to ignore it, maintaining different mind-sets and judgments. They imagine that the blessing of the Lord will be found among their personally preferred divisions, which the Lord forbids, and with people not speaking the same thing, which He commands.

            Some resolve this dilemma by saying that those who profess allegiance to Christ, yet violate His Word, are really not a church at all. For them, that solves the difficulty. But this does not mesh with the mind of Christ who spoke to churches who were living in violation of the truth. Among them were the following.

➪     Ephesus, which had left its first love (Rev 2:4).

➪     Pergamos, which had some who held to the doctrine of Balaam, and some who embraced the doctrine of the Nicolaitanes, which doctrine Jesus Himself hated (Rev 2:14-15).

➪     Thyatira, which tolerated a false prophetess in their presence who taught Jesus’ servants to “commit fornication, and to eat things sacrificed to idols” (Rev 2:20).

➪     Sardis, which Jesus described as having a name that they were alive, but they were really “dead.” They had virtues that needed to be strengthened, which were “ready to die.” Jesus said their works were not “perfect before God,” and that only a few among them had “not defiled their garments” (Rev 3:1-4).

➪     Laodicea, which was lukewarm, and described by Jesus as “wretched, and miserable, and poor, and blind, and naked.” He was ready to spew them out of His mouth, disowning them altogether. In fact, He was standing on the outside of that church, seeking admittance into it (Rev 3:15-17,20).

            Jesus depicted Himself as standing in the middle of these churches, and having their ministers in His hand (Rev 1:12-16, 20). Although those churches were on the verge of ruin, He called them to repentance. There is no reason to doubt that He is doing the same today – that is, if the churches have not passed beyond the opportunity to the point where Jesus has already removed them from His presence (Rev 2:5), is now fighting against them (Rev 2;16), killing them with death (Rev 2:23), and spewing them out of His mouth (Rev 3:16).

            I do not wish to spend more time on this, for I feel it would not be profitable. However, it is necessary to speak briefly about our circumstances so we can better understand the staggering zeal and growth of the early church. It was uncontaminated, and it’s messengers and message were pure. This is the kind of thing that takes place when people are vessels “unto honor, sanctified, and meet for the Master's use, and prepared unto every good work” (2 Tim 2:21).

            I know of no clear word in Scripture that will lead us to the conclusion that there was a point in time when the kind of power and growth declared in the book of Acts was, by Divine intention, brought to a conclusion. I know there are those who take this position, but, at the very best, they must distort Scripture to justify that view. Neither the prophets, Jesus, nor the Apostles spoke of any aspect of New Covenant life that would, after a period of time, be rendered obsolete and unnecessary. It is not possible for the covenant of a greater and increasing glory (2 Cor 3:9,10) to contain things that diminish, or are confined to a certain period of time.

            Theologically speaking, the work related to the New Covenant that came to an end was the work Jesus accomplished while upon earth. In summation, it was His death, burial, and resurrection. In detail, it was the putting away of sin (Heb 9:26), the destroying of the devil (Heb 2:14), the plundering of principalities and powers (Col 2:15), making peace (Col 1:20), and ending the Law as a means to righteousness (Rom 10:4). Now that He is seated at the right hand of “the Majesty on high” (Heb 1:3), the work that He is doing is depicted as an ongoing one. hat work will not conclude until He leaves heaven to bring an end to the temporal order, gather His own, and punish the wicked.

            As we go through the book of Acts, it is wise to keep these considerations in our mind. If we fail to do this, we will develop a lifeless view of this book, and end up making an attempt to stuff it into the old wineskin of Law.

OUR ATTENTION IS NOW SHIFTED

            Now the Spirit focuses our attention upon a single individual – Philip, one of the seven deacons chosen in chapter six, and second in prominence among them. Nearly the entire eighth chapter is devoted to a record of this man’s activities. In a grand display of what the Lord can do through a devoted person, Philip goes down to Samaria and preaches the Gospel. Although he had apparently been driven out of Jerusalem through the persecution mentioned in verse one, this city received him gladly, giving heed to his word. This was a remarkable contrast with the holy city, where God had been pleased to place His name. There Philip had been expelled, and here, where the name of the Lord had not been placed, he was received. This remarkable circumstance can only be accounted for by seeing it as another one of “the wonderful works of God,” attesting to the reign of the Lord Jesus and the power of the Gospel.

   PHILIP PREACHES IN THE CITY OF SAMARIA

            “ ^8:5 Then Philip went down to the city of Samaria, and preached Christ unto them.”

PHILIP

            “Then Philip . . . ” This is not the apostle Philip, who was the fifth apostle by rank, whom Jesus also chose in that order (Matt 10:3; Lk 6:14; Acts 1:13). Philip the apostle was from the city of Bethsaida, and was called by Jesus the day after Peter was brought to the Lord, who renamed him Cephas (John 1:43-44). We know the Philip of our text was not the apostle Philip because the apostles remained in Jerusalem while the other believers were dispersed (Acts 8:1).

            This is Philip the deacon – one of the seven who were chosen to administrate the food distribution (Acts 6:5). He was chosen because he met the requirement of being “full of the Holy Spirit and wisdom” (Acts 6:3). This was a description of him before he was set aside to the distribution work through the laying on of the hands of the apostles (Acts 6:6).

            We do not know how long the daily distribution continued in Jerusalem, but it appears to have terminated with the persecution or before. It is generally agreed among Bible scholars that the dispersion of Acts eight took place five to six years after Pentecost. If this is so – and there is no apparent reason to doubt it – the text of Scripture leaps over the period of time from the stoning of Stephen and the consequent scattering of the church, to the time when Philip went down to Samaria.

            I have made a diligent effort to show that the manner in which inspired history is recorded differs from the way men assess and report history. The only reason for Biblical history is seen in at least five points.

➪     It reveals the working out of Divine purpose.

➪     It reveals certain aspects of the Divine nature.

➪     It manifests the true nature of fallen man, his spiritual obtuseness, and his fundamental tendency downward.

➪     It confirms that Satan’s head has indeed been bruised.

➪     It makes known the effects of faith in those who possess it.

            The record we will now review will provide us with insights in all of these areas. For that reason alone, we ought to pay careful attention to it.

DOWN TO THE CITY OF SAMARIA

            “ . . . went down to the city of Samaria . . .”

            Although the city of Samaria was North of Jerusalem, in the region of Samaria, our text says Philip went “down” to it.

Reasoning From Jerusalem

            There is a reason for speaking in this manner rather than in strict accord with geographical location. Jerusalem was the heart of Canaan, and stood for the sanctification of the whole land. Similarly, that small country gave God a reason to be longsuffering with the rest of the world. In my own judgment, were it not for sanctified places and environments in which the Lord worked, the earth would not have been able to stand under the burden of mortality.

            The phrase “up to Jerusalem” occurs twenty-five times in Scripture (1 Kgs 12:28; 2 Kgs 12:17; 16:5; 2 Chron 2:16; Ezra 1:3; 7:13; Matt 20:17,18; Mk 10:32,33; Lk 2:42; 18:31; 19:28; John 2:13; 5:1; 11:55; Acts 11:2; 15:2; 21:4,12,15; 24:11; 25:9; Gal 1:17,18). Most of these references involve a Southward direction, yet the journey was said to be “up.” When, for example, Jesus journeyed from northern Galilee to Jerusalem, which was in southern Judea, it is written that He went “up to Jerusalem” (Matt 20:17,18; Mk 10:32-33). When Jesus was twelve years old, He went with His parents from Nazareth, in northern Galilee, to Jerusalem, which was in southern Judah. Yet, it is written that they went “up to Jerusalem” (Lk 2:42). In John 2:13, Jesus is said to go from Capernaum, far North of Jerusalem in Galilee, “up to Jerusalem.” Later, when again in Galilee, He journeyed southward “up to Jerusalem” (John 5:1). The same language is used for another trip from Galilee in John 11:55. Again, in Acts 15:2, Paul and Barnabas were sent from Antioch, which was in Syria, North of the promised land, to “go up to Jerusalem.” Another time, when Paul was in Tyre, which is also in Syria, he was told by certain disciples not to “go up to Jerusalem” because of certain dangers he would face there (Acts 21:4). When Paul confronted Jesus on the road to Damascus, he was far North of Jerusalem. Yet, of that occasion Paul said he did not go from there “up to Jerusalem” (Gal 1:17). He did “go up to Jerusalem” from Damascus three years later (Gal 1:18).

            We read the phrase “down from Jerusalem” four times (Mk 3:22; Lk 10:30; Acts 8:26; 25:7). Jesus spoke of a certain man who went “down from Jerusalem to Jericho,” which was actually North of Jerusalem (Lk 10:30). Later in this chapter Philip will be sent “down from Jerusalem unto Gaza,” which was South of Jerusalem (Acts 8:26). In Acts 25:7, it is said that certain Jews came “down from Jerusalem” to Caesarea, which was Northwest of Jerusalem in Samaria.

            From an outward point of view, Jerusalem was located in the high places. The Mountain of Moriah on which the Temple was built, was in Jerusalem, indicating that it was situated in lofty places (2 Chron 3:1). This is supposed to be the very place on which Abraham was commanded to offer Isaac as a burnt offering to God (Gen 22:1). Mount Zion was on the North side of the city (Psa 48:2; Isa 10:12; 24:23; Joel 2:32). The place in which the Temple was situated is referred to as “the mountain of the Lord’s house” (Isa 2:3). Jerusalem itself is referred to as “My holy mountain Jerusalem” (Isa 66:20), “Jerusalem, Thy holy mountain” (Dan 9:16), “the mountain of the Lord” (Micah 4:2), and “the hill of Jerusalem” (Isa 10:32). It was in a high place, so that to go to Jerusalem you had to go up, and to leave Jerusalem, you had to go down. Jerusalem was literally a “city set on a hill” that could not be hid (Matt 5:14).

            Thus, Jerusalem, because of the Temple, was the CENTER of attention in “the land of the Jews” (Acts 10:39). Also, because of its location it defaulted to a place of preeminence.

Developing A Kingdom Perspective

            In all of this the Lord was developing a Kingdom manner – a particular way of thinking and a perspective of life. Seeking first the Kingdom of God and His righteousness (Matt 6:33), could well be likened to going up to Jerusalem. Setting our affection on things above, and not on things on the earth (Col 3:1-2) is also like going “up to Jerusalem.”

            In distinction to an economy of law, spiritual life functions with the context of priorities, preferences, and lofty considerations. Wherever men make an attempt to serve God by routine, rules, procedures, and the likes, they have gone down from Jerusalem into the lower regions. Just as surely as there were valleys around Jerusalem in which vulnerability existed, so there are spiritual valleys – low places – where men become conquerable. In order for a person to yield to temptation, or fall into sin, they must leave the high places and traffic in the low places. They have to cease being “spiritually minded” (Rom 8:6). They must stop seeking those things that are above, “where Christ sitteth on the right hand of God” (Col 3:2).

What Does This Have to do with

Our Text?

            It might appear as though all of this has nothing to do with our text – but it does. The conduct of the early church confirms where its affection had been placed, and what it was seeking. It was not a church directed by a kind of written code. To be sure, it did not ignore the Scriptures nor the apostles’ doctrine in which the matter of human conduct was addressed. However, the driving force of these people was their faith – and faith has a center point, or a focal point. Faith does not bring us to the plain, but to the mountain.

            If men desire the power of the early church, they must own its focus and have its power. They must get out of the domain of mere talk, and into the realm of power, “For the kingdom of God is not a matter of talk but of power” ^NIV (1 Cor 4:20). I find myself experiencing a growing discontent with, and disdain for, lifeless religion. It is the antithesis of life, and that is why nothing similar to our text ever occurs within it.

PREACHED CHRIST UNTO THEM

            “ . . . and preached Christ unto them.” Other versions read, “began “proclaiming Christ unto them,” ^NASB “proclaimed the Christ there,” ^NIV “proclaimed the Messiah to them,” ^NRSV “teaching them about Christ,” ^BBE and “told the people there about the Messiah.” ^NLT

            The word “preached” is a unique word, and very focused in its definition. It comes from the Greek word evkh,russen (e-ka-rus-sen). From the standpoint of grammar, it is a verb indicative imperfect active 3rd person singular. As a verb, it describes an action, or something that is done. The indicative mood indicates it was focused speaking, as compared to random talking. The imperfect mood highlights that this speaking was continuous – a subject being developed, as compared to reading a brief announcement. The active mood emphasizes that the actual act of preaching was being accomplished, as compared with merely thinking about a matter. The linguistic form 3^rd person singular describes an emphasis that is neither placed on the speaker (Philip) nor the one who is writing about the speaking (Luke). The point is what was preached, not who preached it, or who wrote about it.

            The act of preaching itself is to proclaim as a herald, or someone who is making an announcement, or giving a report. Preaching is not telling people what they should do. It is not the relating of a procedure. By its very nature, it is the proclamation of something that IS, or has already been accomplished – not something to be done, or that ought to be accomplished. It is not the relating of a law, or even a set of commandments, for that is something to be done, not something that has been done. The difference between preaching and providing a course of action is the difference between reading a newspaper and a book of rules or list of procedures. It is the difference between giving a report of what has happened, and telling people what ought to happen.

            I am becoming more and more impressed with how very little many preachers actually have to say. Many of them are like messengers without a message, or reporters without a report. In order to come up with something to say, they must first put their ear to the ground to pick up on the issues of the day, or the problems that the people are facing. Once they get that knowledge, then they will set out to say something they judge to be pertinent to the situation. All of this nonsense is being done under the banner of relevancy, and is billed as being concerned for the people and desirous of helping them in all of their difficulties. But that is nothing more than marketing talk.

            Imagine Philip going down to Samaria and inquiring what particular problems they were experiencing at that time. Perhaps family life stood in need of improvement, or they were having trouble with the youth, or the senior citizens were being neglected. It is no doubt true that such things did exist, but they were certainly not a suitable subject for preaching – and neither are they today! At some point sincere people must come to understand that the salvation of God DOES address all legitimate need. It is in no way insufficient. It stands in need of no additive, social update, or human fortification. If people see no need for it, it is because they are blind, and there is no nice way to describe their situation. True preaching, however, will promote a proper focus, introspection, and the whetting of godly desire.

            The region of Samaria had been exposed to the preaching of Jesus – even an extended exposure. Early in His ministry, Jesus had passed through this region. At the time, He knew how the Pharisees had “heard that He made and baptized more disciples than John.” Because the time had not yet come for His enemies to raise focused opposition against Him, He left Judaea and headed for Galilee. In the process, He had to pass through Samaria, which was the region between Judaea and Samaria. It was there that He came a parcel of ground that Jacob had given to Joseph – a place where Jacob himself had dug a well many years earlier. As Jesus sat there, he encountered a certain woman out of the city, and spoke most remarkable words to her concerning the nature of true worship, and the water of life that He Himself would dispense to those who desired it. As a result of that occasion, the woman went into the city and testified, “Come, see a man, which told me all things that ever I did: is not this the Christ?” (John 4:29). They of the city then went out to see Jesus, and heard Him for themselves. As the massive crowd made their way to Jesus, He told His disciples, “Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together” (John 4:35-36).

            That very day “many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did” (John 4:39). After others had heard Jesus for themselves, and asked Him to stay with them for two more days (which He did), “many more believed because of His own word.” There testimony is one of insight: “Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Savior of the world” (John 4:42).

            It is further inconceivable that the word of Christ’s teaching there did not spread throughout those regions of Samaria, just as surely as His reputation quickly spread wherever He went (Matt 4:24; 9:26,31; 14:1; Lk 4:14,37; 5:15). If it is true that “a city set on a hill cannot be hid” (Matt 5:14), how much less than the Light of the world Himself be hidden.

            The “believing” that took place in Samaria when they heard Jesus, was much like the believing that took place during Jesus’ ministry (John 2:11,23; 7:48; 8:30-31; 10:42; 11:45; 12:11; 12:42). This was not believing “unto the saving of the soul” (Heb 10:39), but was a kind of elemental or preparatory believing that saw Jesus as being sent from God, but did not see clearly perceive Him in His redemptive role. Thus we read of some who believed on Him, “And many of the people believed on Him, and said, When Christ cometh, will He do more miracles than these which this man hath done?” (John 7:31). This was a legitimate believing, yet was not sufficient to in duct one into the Kingdom of God. This was not the kind of faith that causes people to become the children of God (Gal 3:26).

            I have often pondered the possibility of much of the believing of our day being of that introductory order – not sufficient to bring about the new birth and justification, but being nothing more than acknowledging the legitimacy of Christ and His doctrine.

            I say these things because Philip now goes down into this very region, and something will take place that was new, and more in keeping with the New Covenant and the work of the glorified Christ. Now, more had been given, and therefore men were expected to receive more. It is not comely in this great day of salvation for people to be believing like those who saw Jesus’ miracles and heard His introductory teaching about what was going to come following His exaltation. I do not wish to spend more time here, but I am of the settled persuasion that the preponderance of the Christianity of our day bears more of a likeness to Old Covenant religion and the results of Christ’s introductory ministry than to the economy of the New Covenant, which excels in glory.

He Preached Christ

            The subject of Philip’s proclamation is specified: Christ! The content of his report is declared: Christ! Christ was both the sum and the substance of what Philip had to say. He was a member of the real church, but the church is not what he preached. He was a man full of the Spirit, but the Spirit is not what he proclaimed. He was also full of wisdom, but his message did not focus on having wisdom. Philip had been, and perhaps still was, a deacon, but he did not proclaim a message about offices in the body of Christ. He knew what it was like to provide food for widows, but he did not set up a work shop on meeting the needs of widows. He had been chosen to be a deacon according to apostolic directive, but he did not tell the people how to go about choosing deacons. He “preached Christ unto them.”

            And, what does it mean to preach Christ? First, Jesus Christ is the subject of the preaching. He is not a means to get to the message of preaching, but is Himself the message. Preaching Christ involves acquainting people with Him, raising their awareness of Him, and informing them of what He has accomplished and is presently doing. Preaching Christ assumes His priority. He is to preaching what the headlines and to news are to a newspaper.

His Identity

            Preaching Christ declares His identity – who Jesus is. That involves at least two things. First, His Person, including His character or nature. Fundamentally He IS “the Son of God” (John 1:341 John 4:15). That is, He is came forth from God, represents Him, and is the primary focus of God. When addressing the matter of His Person, it is written, “For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens” (Heb 7:26). In His exalted capacity He has been seated at God’s “own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under His feet, and gave Him to be the Head over all things to the church” (Eph 1:20-22).

            Functionally, He is “the Christ” (Matt 16:16; John 20:31; 1 John 5:1). This regards the purpose for which He was sent into the world. He came to do God’s will – a will that had to be done if men were going to be saved. The primary context in which Jesus is to be considered is the will of God, not the need of men. Jesus did not come primarily to meet man’s need, but to do the will of His Father. The purpose of God is expressed in these words: “For this purpose the Son of God was manifested, that He might destroy the works of the devil” (1 John 3:8). Again John wrote, “And we have seen and do testify that the Father sent the Son to be the Savior of the world” (1 John 4:14). Jesus said it this was, “Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice” (John 18:37).

The Necessity of Christ-Centeredness

            It is not possible to have a proper view of Christ if who He IS has been clouded or obscured by some earthly consideration or emphasis. The real Christ cannot be seen in the darkness. He can only be seen in the light – and the preaching of Christ produces an environment of light. It is wrong – thoroughly wrong – for any individual to be a professing Christian for years, yet have very little understanding about the identity of Jesus Christ. Such a person may have been the victim of a distorted emphasis and paltry preaching – but that does not reduce the wrongness of the condition. I personally know both the immediate and the lingering effects of a system of religious thought that does not have Christ Jesus at its center. I was part of a city that was not set on the hill of Zion, but was rather in the “plain of Ono” (Neh 6:2-3). I cannot begin to tell you what was involved in being freed from the grip this system had upon my soul. I was not a casual disciple, else I would not have had such difficulty. Unwittingly, I had embraced a system of law, and the emphasis was consequently placed upon what men did. It all sounded reasonable enough, and the Scriptures were dutifully used to buttress everything that was said. But in the end, who Jesus really was and why He really came were not seen with sufficient clarity. Further, that lack of clarity was not viewed as a serious circumstance.

His Accomplished Works

            The works of Christ include what He has done and what He is doing. What He has already accomplished has to do with establishing a basis for salvation, and a foundation for God to deal graciously with men. In other words, it was not enough that men SHOULD be saved, there had to be a just means through which that salvation could be accomplished. That foundation involved the following.

➪     Bearing our sins in His body on the tree (1 Pet 2:24).

➪     Being made sin for us (2 Cor 5:21).

➪     Being made a curse for us (Gal 3:13).

➪     Putting away sin (Heb 9:26).

➪     Destroying the devil (Heb 2:14).

➪     Spoiling, or plundering principalities and powers (Col 2:15).

➪     Making peace (Col 1:20).

➪     Making his soul and offering for sin, and thereby satisfying God (Isa 53:11).

➪     Reconciling the world (2 Cor 5:18).

➪     Ending the Law as a means of becoming righteous (Rom 10:4).

➪     Consecrating a new and living way to God (Heb 10:20).

➪     Raising from the dead, thereby becoming the firstfruits of them that slept (1 Cor 15:20).

➪     Being exalted above all, and given all power in heaven and earth (Eph 4:10; 1 Pet 3:22).

            Until these things were accomplished to the satisfaction of God, no person could be born again. No sin could be remitted as God desired, and no one could be perfected. All of these accomplishments are of such a nature that they are powerless when viewed as mere history. They must be seen within the framework of Divine purpose, and preaching plays a significant role in this being realized.

 His Present Working

            Salvation is of such a nature that it could not be realized if Jesus was not presently doing something – something essential to salvation itself. This is an aspect of Jesus that has been remarkably neglected in post apostolic times. A failure to see this properly gave rise to an inordinate emphasis upon men, and the development of an institutional emphasis. Neither of these make any sense at all when men discern an active and reigning Christ. If He was the center of attention in a humbled state, how much more is He now that He has been glorified, magnified, and exalted above all. A sampling of what He is doing now is provided below. This is intended to emphasize how critical Christ is to the entirety of salvation.

➪     He is making intercession for those who are coming to God through Him (Heb 7:25).

➪     He is mediating the New Covenant, fulfilling the Divine commitments that are made therein (Heb 9:15; 12:24).

➪     He is bringing many sons to glory (Heb 2:10).

➪     He is loving and nourishing the church (Eph 5:29).

➪     He is speaking from heaven (Heb 12:25).

➪     He is authoring the finishing our faith (Heb 12:2).

➪     He is shepherding the sheep (Heb 13:21).

➪     He is fellowshipping with the children of God (1 Cor 1:9).

➪     He is preparing a place for us (John 14:2-3).

➪     He is causing the consolation of His people to abound (2 Cor 1:5).

➪     He is causing grace to reign through righteousness unto eternal life (Rom 5:21).

➪     He is producing fruits of righteous in the saints (Phil 1:11).

➪     He is making our spiritual sacrifices acceptable to God (1 Pet 2:5).

➪     He is strengthening His people to do all things (Phil 4:13).

➪     He is teaching the people of God (Eph 4:20-21; 1 John 5:20).

➪     He is giving eternal life to those the Father has given to Him (John 17:3).

            Let no person imagine for a moment that “eternal salvation” (Heb 5:9) is possible without these activities – all of them!

           When Philip went down to Samaria, he preached Christ to them. His perception of Christ was large enough to fill his preaching. I do not know that he articulated all of the things that I have mentioned – but he could have, and much ,more as well.

            Preaching Christ is not stating what men call “the plan of salvation.” It is not telling people what they must do to be saved. Rather, it is declaring to them what Jesus has and is doing in order that they might be saved “to the uttermost” (Heb 7:25). Following the belief of that message, there are certainly precise words given that instruct people on how to be saved (Acts 2:38; 3:19; 8:37; 16:31; 22:16). But you will not find such words incorporated in the preaching itself. Neither, in deed, is it in order to go about always telling people what they must do to be saved only to offset the false teaching of men on the subject. So far as the record is concerned, the precise delineation of how to be saved is always reserved for those who have made known their desire to be saved (Acts 2:37; 8:36; 16:30).

Something to Remember

            It is also important to remember that being “saved” is not limited to entering into the Kingdom (John 3:5), being added to the church (Acts 2:47), or being baptized into Christ (Gal 3:27). That is the start, not the finish. There is a very real sense in which the person is not saved until he stands faultless before the presence of Christ’s glory. Until that time, salvation is a work-in-progress. It is a time during which a predetermined conformity to the image of Christ is taking place (Rom 8:29). It is a time of change, from glory unto glory (2 Cor 3:18). It is the time of growing up into Christ in all things (Eph 4:15). Those processes all require the continual preaching of Christ. The truth of this is confirmed throughout the epistles, all of which are addressed to those whose who have already been justified by faith.

   WITH ONE ACCORD, THE PEOPLE GIVE HEED

            “ ⁶ And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.”

            Up to this time, the powerful effects of preaching and teaching have been confirmed.

➪     Sinners have been converted through this means (Acts 2:41,47; 4:4; 5:14).

➪     Enemies have been exposed through this means (Acts 4:1-2; 5:40; 6:12-15' 8:1).

➪     Disciples have been nurtured by this means (Acts 2:42,46; 431-33).

➪     God has been glorified by this means (Acts 4:21).

            There were no soup kitchen programs, poor-assistance strategies, youth programs, senior outings, counseling services, marriage seminars, and such like. The success of the early church was not owing to its involvement in community affairs, or penetration into various social and political activities. It was rather the straightforward preaching and teaching of the Word of God, supported by godly demeanor, that caused their remarkable effectiveness. As simple as that may seem, it is something that cannot be institutionalized, or encapsulated in a educational strategy. The reason for such effectiveness is the embrace of the truth itself by those who are of an honest and good heart. So far as the social strata of life is concerned, or the values of this world, none of these people could be said to have been impressive or noteworthy.

            This is remarkably demonstrated in Philip. Enough is not known of him to prepare even an acceptable resume. Imagine a local church receiving the resume of Philip in response to their request for a new minister.

➪     One of several men who were full of faith and the Holy Spirit (Acts 6:5).

➪     One of seven men who were in charge of a food distribution program (Acts 6:3,6).

            At the time Philip went down to the city of Samaria, this is all the record has said about him. But this will be sufficient for the Samaritans, who probably did not even know those two things about him. They will do with Philip as certain people from their region did with Jesus: they will judge him by what he says!

Something to Note

            I have observed over the years how little emphasis is put on what preachers and teachers actually say. Some of them are evaluated upon the basis of their credentials. Others upon the basis of what they have themselves reported to have accomplished. Many are evaluated by the institutional growth they have caused. But precious few of them are held in high regard for what they actually say. I personally know of a great number of ministers concerning whom I do not have the remotest idea concerning their preaching and teaching. When I am with them, they never speak of their insights, and they are not disposed to hold conversations concerning the Word of God, or to share their perceptions of Scriptural statements.

            But here, in our text, what Philip says is the heart of the matter. What He does supports what He says. He does not come in the name of an institution – not even as an official representative of the mother church in Jerusalem. It is essential that we pick up on this circumstance. There are people who tell us they must have this professional training or certain credentials in order to be effective. Men like Stephen and Philip stand as a living contradiction to this view – and that is not to mention the Lord Jesus Himself, and all of His apostles. I am of the growing opinion that a church that demands credentials that, in their minds, have a greater weight than the ability to proclaim and expound the Gospel, is unworthy of having a man of God in their pulpit. Further, I cannot conceive of the reigning Christ sending one of His servants to such an organization.

THEY GAVE HEED WITH ONE ACCORD

            “And the people with one accord gave heed unto those things which Philip spake . . . ” Other versions read, “with one accord heeded,” ^NKJV “with one accord were giving attention,” “they all paid close attention,” ^NIV “with one accord listened eagerly,” ^NRSV “the people gave attention,” ^BBE “paid attention with one mind,” ^CSB “they gave ear to him and acquiesced in all that he said,” ^MRD “unanimously welcomed the message,” ^NJB “with a single purpose, they listened very carefully,” ^IE and “they became interested in what was said.” ^WILLIAMS

            There are at least two philosophies to preaching. First, know the people and what is important to them, then speak on those things. Second, know the Lord and what is important to Him, and speak those things. Modern preaching is driven by the former – meeting people where they are. That is why we now have Bibles that are tailored for particular people, and in which certain texts are highlighted for certain kinds of people. The preaching is being adapted to the people, and we are told this is a good and noble thing.

            However, notice the difference in what is reported as taking place in Samaria. Philip was not giving heed to the people, but the people were giving heed to him! He was bringing what they needed to them! He had not taken a poll first to get the pulse of the community. No survey had been taken to determine if any of the people remembered when Jesus was in the region., There had not been a lengthy period preceding his presence there that was allotted to gain an acquaintance of the region and the circumstances that existed there. He did not engage in an effort to gain knowledge of the prevailing religious persuasions, or the degree of interest in a new church that was present in the community. See, those are tactics that men use today for their own programs. But this is not the nature of the reports in the book of Acts.

With One Accord

            What does “with one accord” mean? This expression comes from a single Greek word, o`moqumado,n (hom-oth-oo-made-on). Its lexical meaning is, “with one mind,” ^THAYER “agreed on unanimously . . . with one purpose,” ^FRIBERG “common consent,” ^UBS “together,” ^LEH and “with one mind or purpose of impulse.” ^GINGRICH The idea of the word is that of a body of people, not of individuals here and there.

            Among other things, this reveals that Philip was speaking to groups – just as John the Baptist and Jesus did. Individual discussions were the exception, not the rule. Philip was not going from house to house, or making friends with individuals, but was himself the focus of attention. Those who are averse to being in crowds would have simply missed the ministry of John the Baptist, and would have been zealous like Nicodemus to obtain an advantage to hear Jesus.

            What Philip ,was saying was the focus. It did not need to be supported by video presentations, lighting effects, and the likes. It was his message that was the point, not various ploys to get the attention of the people. The response of the people was united – “with one accord.” Among other things, that means the message was not adapted to various people groups: i.e. young, old, singles, married, etc. One man, one message, and those who received gave one response.

Gave Heed

            The words “gave heed” also come from a single Greek word: Prosei/co,n (pros-sei-khov). In the construction of the Greek sentence, this is the first word: i.e. “Heeded yet the throngs to the things being said by Philip.” ^{Greek Interlinear, Scripture4All} The construction of the sentence actually provides a proper intellectual perspective. In order of importance, this is what we see.

➪     The things being said.

➪     The person who was saying them.

➪     The manner in which they were heard.

➪     The people who were hearing them.

            This order contradicts the whole concept of religious entertainment, accommodating to the people, and trying to meet them where they are. The postulate of sound preaching is that God has provided us with a message that is, by its very nature, relevant, meeting people where they are. It really does not have to be adapted to the people, because it is a living word. As it is written, “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 Thess 2:13). If this truth were to be apprehended by the preachers and teachers of our day, it would revolutionize what is being said in the churches. It would also expose the fatal flaw that is found in homiletics (the art of preaching) and hermeneutics (the study of methodological principles of Biblical interpretation) – neither of which take into consideration the working of the Holy Spirit.

            If modern preaching differs conceptually and in content from the preaching of men like Philip, it should not come as surprise that it does not produce the same kind of results.

            The response of the people in Samaria was not one that was orchestrated by Philip. It was not a response that he made a concerted effort to produce. This was the result of the working of the Lord, and the means through it was accomplished were the words and works of Philip. As simplistic as all of that may appear, it is not possible for the mind of the flesh to take hold it. To such a mind it makes no sense that a man of Philip’s background could go down to Samaria alone, and preach with such power and effectiveness. However, to the mind that is “controlled by the Spirit” ^NIV (Rom 8:6), it is very reasonable, and refreshing to the soul as well.

HEARING AND SEEING

            “ . . . hearing and seeing the miracles which he did.” Other versions read, “they heard and saw the miracles he was performing,” ^NASB “heard Philip and saw the miraculous signs he did,” ^NIV “hearing and seeing the signs that he did,” ^NRSV “because they had heard of the miracles he worked and because they saw them for themselves,” ^NJB “continued to see his wonder-works which he was performing,” ^WILLIAMS and “as they heard him and watched the miracles and wonders which he kept performing [from time to time].” ^AMPLIFIED

            As you can see, some of the versions place the emphasis on the people hearing about the miracles (New Jerusalem Bible, Basic Bible English). The actual construction of the sentence requires that the word “hearing” be applied to the words that Philip was speaking: the words “being said by Philip” – not the report of miracles that had been, and were being, done by him. We ought to know this, for faith comes by hearing the Gospel, not by hearing a report of miracles (Rom 10:14,17). These words are accounting for why the people were listening intently to what Philip was saying.

Seeing the Miracles

            The miracles that were being wrought by Philip coincided with the message that he was preaching. Those mighty works were not a foundation for faith, but an evidence of Philip’s legitimacy – particularly in view of the presence of Simon, who will be introduced to us in the succeeding verses. The response of the Samaritans confirmed those mighty works substantiated what he was saying, which was the reason for their presence. It was not enough that they were supernatural, or wrought outsider the boundaries of natural aptitude or the ordinary workings of nature. They specifically supported what Philip was saying, and he was preaching Christ unto them.

The Theology of Miracles

            I have never been satisfied with the explanation for miracles to which I have been subjected within an institutional framework.

            View #1. On the one hand, there were those who said God always works miracles, and we should expect Him to do so. That view, however, does not match up with Divine history which recorded long periods of time in which there was no miracle among His own people – as in the time of Gideon (Judges 6:13). There was also the time when many widows existed in Israel, yet none of them were miraculously sustained as was the widow from Zaraphath (Lk 4:25; 1 Kgs 17:9-24). There were also many lepers in Israel, yet they were not healed as was the Syrian Naaman (Lk 4:27; 1 Kgs 19:-21).

            View #2. Then, there was the view embraced by those with whom I was most familiar. It stated that miracles were only intended to confirm the word of the apostles in the beginning. That was based upon Hebrews (Heb 2:3). It was also stated that when the fulness of Scripture was accomplished, the need for miracles passed away, because the word had already been confirmed. This, they alleged, is what was meant by the Pauline expression, “But when that which is perfect is come, then that which is in part shall be done away” (1 Cor 13:10). There were difficulties with this also, because the Scriptures do not clearly declare that position. It is a derived position, not a revealed one, and the purpose for which it is embraced is opened to question – which is to negate untenable doctrines concerning the miraculous.

            We also have miracle workers that were not apostles – like Stephen and Philip. Although the apostles did lay hands upon them to set them apart for the work, nothing suggests that miraculous powers were passed on to them by this means. I do not know of an incident where miraculous powers were confer upon others by the apostles. We do know that Timothy received a spiritual gift “with the laying on hands of the presbytery,” or elders (1 Tim 4:14). At any rate, the doctrine to which I was subjected was too weak in its foundation, produced too many questions, and failed to provide clear answers. Nor, indeed, was it supported by a noble cause.

A Better Explanation

            We have in our text a better and more satisfactory explanation for the miracles wrought by Philip. Here is a case where the people believed because of what they heard and saw. These were two independent witnesses, yet they bore testimony to the same thing. The words of Philip made Jesus known, and so did the miracles he wrought. That means they provided men with a sight that perfectly harmonized with the message. If this was not the case, the text would not say they believed “hearing and seeing.”

            This was not a matter of Philip being able to do something supernatural. The point of attraction was the doctrine that he preached, and the works he wrought were actually a displayal of the doctrine. Permit me to illustrate this point by drawing your attention to some things prophesied of Christ Jesus and the day of salvation.

➪     Seeing and Hearing.“Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped” (Isa 35:5). Those with understanding know that this had to do with more than the reclamation of the health of the body. Of old time, God opened the eyes of Elisha’s servant so he could see the angelic hosts that surrounded the enemies that were threatening them (2 Kgs 6:17). Jesus, however, came to open the spiritual eyes of the people, and give them ears to hear. He Himself wrought miracles of healing that externalized those inward conditions, curing men of blindness and deafness (Matt 9:27-31; Mk 7:31-37; 8:22-26; John 9:9-41). Those miracles confirmed what He said about Himself: “I am come into the world, that they which see not might see” (John 9:39). He came to give men “ears to hear” (Mk 7:16).

➪     Walking and Speaking. “Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert” (Isa 35:6). Sin had debilitated men, making them spiritually crippled so they could not navigate in heavenly realms. Jesus to bring spiritual dexterity, so men could walk by faith (2 Cor 5:7), run the race set before them (Heb 12:1), and leap for joy (Lk 6:23). When He healed the lame and the dumb, those objectives were lived out before the people, confirming the truth of His Person and message (Matt 9:1-8; Mk 7:31-37).

➪     Giving Life from the Dead. “Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David” (Isa 55:3). Sin had left men dead – “dead in trespasses and sins” (Eph 2:1). Jesus came to give them life, quickening them, and raising the from the state of spiritual death (John 5:25; 10:10). In His miracles Jesus confirmed the truth of this aspect of His ministry by raisin g the dead (Matt 11:5; Lk 7:11-16; Matt 9:18-26; John 11:1-46).

➪     Curing the Malignancy of Sin. “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh” (Ezek 36:26). Sin is a moral corruption that eats away at the vitals of the soul, spreading and consuming with no mercy. Apart from Jesus, men not only sin because of their preference for it, but because of their nature, which is been corrupted by sin from the mother’s womb. In Jesus miracles, He healed some from leprosy, which has a remarkable resemblance to the nature of sin (Matt 8:1-4; Lk 17:11-19). These also confirmed the reality of His ministry.

            Much more could be said on this matter, showing the exacting parallel between the miracles of our Lord and the reason for His Saviorhood. Let me name just a few more to establish this point.

➪     Turning the ordinary into the extraordinary, as confirmed by turning water into wine (John 2:1-11).

➪     Giving men the ability to obtain many blessings, as confirmed in the miraculous catches of fish (Lk 5:1-11).

➪     Freeing men from bondage to sin and the devil, as confirmed in the casting out of demons (Mk 1:23-26).

➪     Raising men from a state of weakness, as confirmed in healing Peter’s mother-in-law of a debilitating fever (Mk 8:14-17).

➪     Enabling men to take hold of the truth, as confirmed by healing the man with the withered hand (Matt 12:9-13).

➪     Freeing men from the threat of circumstance, as confirmed by the stilling of the tempest (Matt 8:23-27).

➪     Freeing men from ongoing infirmities that sap their strength, as confirmed in the healing of the woman with an issue of blood (Mk 5:25-34).

➪     Providing nourishment when no one else is able to do so, as confirmed in the feeding of the five thousand (Matt 13:15-21).

            In order for miracles to confirm what is being said, they must be more than a mere demonstration of supernatural power. They must be harmonious with the doctrine itself, else their effects will not last. In such a case, they would only astound, entertain, or provide some satisfaction to curious souls. However, if an association can be made between them and the Lord Jesus, it will encourage faith and awaken hope.

            This, in my judgment, is what occurred in the city of Samaria. The miracles that were wrought by Philip confirmed the truth of what he was preaching. This will be clarified in the verses that follow.

A Word to the Wise

            It is not wise for men to engage in speculation concerning what the Lord does or does not do. There has never been an age in which men could perfectly identify on their own what Divine work could or could not be done, and it is certain that we are not living in such a time now. Arguments concerning miracles and spiritual gifts are nothing more than sectarian skirmishes, and they all take place in the lowlands of Ono.

            It seems to me that it is far wiser to be diligent to proclaim a message that can be confirmed if God sees fit to do so. We are living in a time when there is such a diversity of things being said in the name of the Lord, that it is well-nigh impossible to establish the reality of truth by pedantries alone. If it is true that the kingdom of God “depends not on talk but on power” ^NRSV (1 Cor 4:20), then we ought not seek to establish the truth by such things as logic, the original language, sentence structure, context, and the likes. Whatever may be found in such approaches, it certainly does not justify resting your soul upon them. All of them have more of men in them than they do of God. Furthermore, Scriptures leaves us without a solitary example of an person establishing the truth in such a manner. Perhaps if there were more men like Stephen and Philip – men filled with the Holy Spirit and wisdom – heaven would demonstrate more of an interest in what they said.

            I certainly do not wish to awaken an inordinate desire for the miraculous – not when the Lord has been so gracious to reveal such an abundance to us. I must, however, confess my growing intolerance of powerless and lifeless religion. It chaffs upon my soul and agitates my spirit. It is so completely out of harmony with the Gospel that is makes perfect sense to withdraw from those who insist on perpetrating it. That is why we read admonitions like the following.

➪     “Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself” (1 Tim 6:5).

➪     “Having a form of godliness, but denying the power thereof: from such turn away” (2 Tim 3:5).

➪     “But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work” (2 Tim 2:20-21).

➪     “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2 Cor 6:17).

➪     “And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues” (Rev 18:4).

            I do not know how any person can justify ignoring these admonitions. People of honest and good hearts are obligated to consider them and see to it that they are fulfilled in their lives. No person can make the decision for them, or impose their own perceptions upon them. However, they must be duly considered, wisdom sought, and their demand heeded. It is entirely possible that the predominate absence of men like Philip in the Christian world is one of the reasons for its obvious impotence.

   THE POWERS OF DARKNESS ARE SHAKEN

           “ 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.”

            Powerful and insightful preaching has a threefold impact. It has effects on earth, in heaven, and in the kingdom of darkness.

In Heaven

            In heaven, preaching is part of the “sweet savor of Christ” that is found in those laboring with Him (2 Cor 2:15). Holy angels, who “desire to look into” the things that are being preached (1 Pet 1:12) no doubt are intrigued by the proclamation of the record God has given of His Son. The “preaching” is the means by which those who believe are saved (1 Cor 1:21), and if God’s word is “manifested . . . through preaching” (Tit 1:3), then heaven is active in the process itself.

In EarthIn earth, preaching is the appointed means through which faith, which comes by hearing, is eventually dispensed (Rom 10:14-17), This is the means through which the saints are established. As it is written, “Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began” (Rom 16:25). The “preaching of the cross” is, to them that believe, “the power of God” (1 Cor 1:18).

Among Satan’s Hosts

            Preaching also has an impact on the powers of darkness. As the truth goes out and spiritual light is dispersed, the powers of darkness are shaken. Truth confronts the lie, and light pervades the darkness. Because Christ and Satan and antithetical anything coming from either of them are in active conflict. This is not a conflict involving those of equal strength. While Satan is strong, Christ is more strong. It is Satan that, not Jesus, that has received the mortal bruise! It is Jesus, not Satan, that has been triumphant, and has been given all power and all dominion. For this reason, what comes from Satan cannot survive a confrontation of that which comes from Christ. This is evident in our text.

UNCLEAN SPIRITS CAME OUT

            “For unclean spirits, crying with loud voice, came out of many that were possessed with them . . .” Other versions read, “shouting with a loud voice,” ^NASB “with shrieks evil spirits came out,” ^NIV “crying out with loud shrieks,” ^NRSV “evil spirits screamed,” ^GWN “screaming as they left their victims,” ^NLT and “screaming and shouting with a loud voice.” ^AMPLIFIED

Who Are Unclean Spirits?

            Unclean spirits are wicked personalities that cause defilement. There are various effects that have been traced to their influence.

➪     The man from Gadara in whom a legion of demons dwelt is said to have had an “unclean spirit” (Mk 5:2; Lk 8:29). When, with Jesus’ approval, the demon s went into the swine, Mark says “the unclean spirits went out” (Mark 5:13).

➪     The daughter of the Syrophencian woman, who was “grievously vexed with a demon” (Matt 15:22), is said to have had “an unclean spirit” (Mk 7:25).

➪     The young boy who had a demon that caused him to wallow on the ground and foam at the mouth, even casting him into fire and into water in at attempt to destroy him (Mk 9:20-22), is said to have had an “unclean spirit” (Lk 9:42).

Jesus Confronted Unclean Spirits

            When Jesus went about doing good and healing all who were oppressed of the devil, His power over “unclean spirits” was especially noted. People noted, “with authority commandeth He even the unclean spirits, and they obey Him” (Mk 1:27). It is written that “unclean spirits, when they saw Him, fell down before Him, and cried, saying, Thou art the Son of God” (Mark 3:11).

            Jesus had such power over this body of personalities that He could give His disciples power over them (Matt 10:1; Mk 6:7).

A Category of Demons

            Unclean spirits are a category of demons, and sometimes the terms are used interchangeably by the Gospel writers (Mk 1:26/Lk 9:42; Mk 3:30/John 10:20; Mk 5:2/Lk 8:27; Mk 7:25/Matt 15:22).

The Nature of These Spirits

            These are particularly dangerous because of their nature. Intelligence and will is ascribed to them (Mk 1:24; Lk 4:34; James 2:19; 3:14-15). They have great power (Matt 8:28-32; Mk 9:26; Eph 6:12). They are capable of seducing men, so that they leave following Christ and tumble into sin (1 Tim 4:1). They even formulate and perpetrate false doctrines that lead men to perdition (1 Tim 4:1). Paul wrote that, in some cunning way, they prepare a table at which men can sit, imbibing their wickedness, and thus excluding them form participation with Christ (1 Cor 10:21).

They Are Behind Idolatry

            There is some way in these spirits move men to worship them, for, we are told, all idolatry is actually the worship of demons (Lev 17:7; Deut 21:17; 2 Chron 11:15; 1 Cor 10:20; Rev 9:20).

            This vast spiritual underworld would no doubt stagger us completely were we made fully aware of it. Various doctrines have been contrived by men that suggest these personalities either no longer exist, or that they are no longer active. Such teachings are dangerous beyond description, for believers of all ages are expressly told that they are grappling with spiritual powers and authorities (Eph 6:12). To go about life as though the problems and challenges of humanity were the only things we face is a posture of life that will mandate falling, stumbling, and vulnerability. One of the descriptions of Babylon the Great, the simulated church of Satan, is that she has become the “habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird” (Rev 18:2). It is quite possible that the outbreak of immorality within the churches, together with the flood of false teaching, is nothing less than confirmation that they have become the dwelling place of unclean spirits and demons. In fact, Paul; suggested that some of the unacceptable conduct found among the Corinthians was owing to them eating and drinking at the table of demons (1 Cor 10:21).

            While Jesus did, indeed, deliver a crushing blow to the power of darkness, spoiling principalities and powers and triumphing over them in His cross (Col 2:15), He did not exterminate them. Their continued activity is much like that of the devil, who was also “destroyed” by means of Christ’s death (Heb 2:14). These powers continue to operate, but are vulnerable to truth and the power of the Holy Spirit within the saints. However, those who are not in Christ do not have an ounce of power against these forces.

Philip’s Ministry

            Now, Philip comes into the city of Samaria – a place in which these spirits had apparently operated for some time with little, if any, restraint. The time is roughly two to three years after Christ’s exaltation, and demons are still active in the region. Now, however their domain is invaded by a man who has both the Holy Spirit and wisdom. He comes with a message that throws a profound ray of light into a region dominated by darkness. That light has a staggering impact upon the powers of darkness. With shrieks and cries of utter frustration unclean spirits “came out of many that were possessed with them,” being no longer able to maintain their hold upon those poor souls. This man was an apostle, nor is there any evidence that he was one of the seventy. Nothing in Scripture clearly states that he had this gift imparted to him. He was, however, “full of the Holy Spirit” – even before the apostles laid their hands upon him (Acts 6:3). These were not “the signs of an apostle,” which were unique (1 Cor 12:12).

            Of course, it is a mistake to labor at explaining why these things happened. It is enough to note that they did happen, that they were done by a man who was not an apostle, and that they accompanied the preaching of Christ. As to the why of such things, it is enough to note that they were done under the administration of the Head of the church.

MANY PALSIED AND LAME WERE HEALED

            “ . . . and many taken with palsies, and that were lame, were healed.” Other versions read, “paralyzed and lame,” ^NKJV “paralytics and crippled,” ^NIV “ill and broken in body,” ^BBE and “many taken with palsies, and many that halted.” ^PNT

            The language is intriguing: “taken with palsies . . . ” That phrase is translated a single Greek word paralelume,noi (para-llelu-me-noi). It is in the perfect passive tense that means something that happened at a fixed point in time, as compared to a condition of gradual deterioration. A literal translation would be, “having been made paralyzed.” In other words, these were victims. The fact that there were many of these people suggests this condition was not owing to an accident or some debilitating disease. This kind of language is not the same as used in the expression “and that were lame.” The technical aspect of language is simply pointing out that this lameness was their present condition. However, with the cluster of people who were palsied, or paralyzed, the linguistic stress is placed on the fact that they were made that way at some fixed point in time. We have, therefore, a diversity of diseases that were healed – some ordinary, some extraordinary; some with a sudden cause, and some with a gradual one.

            From a medical viewpoint, some of these may have appeared to be a more profound disorder. However, in the blazing light of the truth of Christ, and in the presence of Divine power, no such distinctions existed. There is a certain leveling of all difficulty in the presence of the King.

   THERE WAS GREAT JOY IN THAT CITY

             “ ⁸ And there was great joy in that city.” Other versions read, “much rejoicing,” ^NASB “much joy,” ^RSV “extremely happy,” ^GWN “very happy,” ^IE and “great rejoicing.” ^AMPLIFIED

            This is a unique kind of rejoicing. It is rooted in insight, not emotion. It proceeds from a genuine experience, not some form of entertainment. It is not the result of distraction, but of attraction to the Lord. It goes deeper than the pleasure of which nature is capable.

            The word “joy” means “gladness,” or having a cheerful disposition in which no rational powers are diminished or placed to the side. By way of contrast, there are the “pleasures of sin” that wane because they are rooted in sensuality and fleshly emotion, both of which exclude rationality, reasonableness, and tenability (Heb 11:25). That is why such pleasures quickly dissipate, because they are part and parcel of the flesh, which is in a dying state. There is, however, a higher order of pleasure that is not subject to the erosion of time. David speaks of this order when he refers to “pleasures for evermore,” which are at the right hand of God (Psa 16:11). That kind of pleasure results from perception, not mere feeling.

            This is the kind of joy that was experienced in the city of Samaria. It was the kind of joy that resulted from making an association with what was happening among them, and the Christ whom Philip was preaching. They were witnessing and experiencing the effects of the Christ who was being preached.

            There is only three accounts of Jesus going through the area of Samaria during His ministry.

➪     The first was when He was en route to Jerusalem, during which He confronted the woman at the well (John 4:4-40). During that occasion, He remained for two days, teaching the people (John 4:40,43).

➪     The second was when He had again set His face steadfastly to go to Jerusalem. At that time He sent out messengers into a village of the Samaritans “to make ready for Him.” However, the Samaritans refused to receive Him at that time, because they discerned He was headed for Jerusalem, and would not stay among them. This was a response that angered the disciples, and was the occasion when James and John asked Jesus if He wanted them to call down fire on the city “and consume them as Elijah did” (Luke 9:52-56).

➪     The third time Jesus went through the region was also when He was headed for Jerusalem. No details are provided of that event – simply that “He passed through the midst of Samaria and Galilee” (Lk 17:11). This was the occasion where Jesus met ten lepers, healing them all, with only one leper, “a Samaritan,” returning to give Him thanks (17:12-19). We are not sure if the city where this occurred was in Galilee or Samaria. In my opinion, it was probably in Galilee, as the verse suggests. It states that Jesus, in going to Jerusalem, passed through “Samaria and Galilee.” However, the geographical area covered would have Galilee as first area, and Samaria as the second, which was in between Galilee and Judaea, in which Jerusalem was located. The way in which the trip is expressed suggests the city was in Galilee.

➪     During His ministry, Jesus sent His Apostles out to preach. During that time, they were told, “Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give” (Matt 10:8). However, they were forbidden to do into any city of the Samaritans. “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not” (Matt 10:5).

            My point in bringing up these things is simply this: there is no record of any miraculous works ever being done in the region of Samaria prior to our text! When Jesus spent two days there, it was lone of the very few times when Jesus did no miracle among them. Those who believed on Him did so “because of His own word,” and confessed “Now we believe, not because of thy saying: for we have heard Him ourselves, and know that this is indeed the Christ, the Savior of the world” (John 4:42).

            During Christ’s ministry, there is no record of any Samaritans every coming to hear Him. People came from “cities and villages” (Matt 9:35), but there is no mention of any that were in Samaria. The only Samaritans that are mentioned in connection with the ministry of Jesus are the woman at the well (John 4:9), the group that came out of the city to hear Jesus at the well (John 4:39-40), and one of the ten lepers that were healed (Lk 17:16).

            The point here is that this was apparently the first time such mighty works had been seen by these people. I do not doubt they had heard of Jesus, for He had been in their region for two days. Further, because the Jews had “no dealings with the Samaritans” (John 4:9), it is not likely that those exposed to the ministry of Jesus had testified to them.

            Philip, in a sense, blazed the Gospel trail in this city, exposing them to things with which they had no familiarity. Yet, God worked powerfully through Him, and the whole city believed. Now, the city is filled with gladness because of the “wonderful works of God” that were wrought within it (Acts 2:11). There had been no revealed preparation made for the arrival of Philip. He had not established a presence there, first becoming familiar with the people, and then gradually exposing them to the Gospel, so as not to offend them. He had not led them in some preparatory Bible course, designed to acquaint them with what would be required of them. He simply “went down to the city of Samaria, and preached Christ into them.” It was the Lord’s good pleasure to work with them as He did also with the apostles: “the Lord working with them, and confirming the word with signs following” (Mark 16:20). I must admit that I do not want any part of a theology that makes it difficult to receive this words concerning a former deacon of the church, who was not accompanied by an apostle, or sent forth by them.

   SIMON THE SORCERER

            “ 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: ¹⁰ To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.”

            It should not surprise us that one of Satan’s servants now surfaces – now that the kingdom of darkness has been jarred from its confident hold on the region! One of the characteristics of the Gospel is that it reveals a power that is superior to that of the devil. Here we are presented with a sterling example of that fact.

A CERTAIN MAN

            “ ^9a But there was a certain man, called Simon . . .”

            Just as surely as there are primary people in the Kingdom of God, so there are significant individuals in the kingdom of darkness. Early in human history there was Nimrod. The Philistines had Goliath. Now we are introduced to a “certain man” who was especially used by the devil.

THE PEOPLE WERE BEWITCHED

            “ ^9b . . . which beforetime in the same city used sorcery and bewitched the people of Samaria . . .” Other versions read, “practiced sorcery in the city and astonished the people,” ^NKJV “practicing magic in the city and astonishing the people,” ^NASB “practiced sorcery in the city and amazed all the people,” ^NIV “been a wonder-worker and a cause or surprise,” ^BBE “had been a magician in that city, seducing the people,” ^DOUAY “used witchcraft, and bewitched the people,” ^GENEVA “seduced the people by his sorceries,” ^MRD and “practiced magic arts in the city to the utter amazement of the Samaritan nation.” ^AMPLIFIED

            This is the first of two sorcerers to whom we are introduced in the book of Acts. The other is Elymas, who confronted the Apostle Paul (Acts 13:6-8). By definition, a sorcerer is “one who practices magical arts,” ^THAYER and “one who practices sorcery, magic, or uses witchcraft” ^FRIBERG This work falls under the general classification of divination, and is soundly condemned throughout Scripture. The Law addressed such sins in this manner: “There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer” (Deut 18:10-11). The Amplified Bible uses the words “divination, or is a soothsayer, or an augur, or a sorcerer, or a charmer, or a medium, or a wizard, or a necromancer.” At one time, when Israel left the ways of the Lord, they “used divination and enchantments” (2 Kgs 17:17). It came to the point where their prophets even used “divination” (Jer 14:14). This was particularly reprehensible because it was the result of abandoning the Lord and relying on other sources for power and information. The fact that these arts were not merely slight of hand or human deception is suggested by the fact that God frustrated diviners (Mich 3:6-7,11).

            One of the classic examples of one of these practicers of curious arts is the witch of Endor to which king Saul resorted after the Lord had departed from him. The account is quite challenging, and filled with things that are difficult for some to receive. Saul asked this woman to bring Samuel up from the dead. The woman proceeded to do this and “saw Samuel.” When she did she cried with a loud voice shouted that Saul had deceived her, and now she knew who he was, even though he had disguised himself. After Saul told her not be afraid, and tell him what she had seen, she said, “I saw gods ascending out of the earth.” Saul asked her what the form of the one looked like. She replied, “An old man cometh up; and he is covered with a mantel.” The text states that Saul “perceived it was Samuel, and he stooped with his face to the ground, and bowed himself.” It was at that point that the Scriptures say Samuel talked to Saul asking him why he disquieted him to bring him up. After Saul replied that God had departed from him, and would not speak to him through prophets or by dreams, Samuel said the following words to Saul. “Wherefore then dost thou ask of me, seeing the LORD is departed from thee, and is become thine enemy? And the LORD hath done to him, as he spake by me: for the LORD hath rent the kingdom out of thine hand, and given it to thy neighbor, even to David: Because thou obeyedst not the voice of the LORD, nor executedst his fierce wrath upon Amalek, therefore hath the LORD done this thing unto thee this day. Moreover the LORD will also deliver Israel with thee into the hand of the Philistines: and to morrow shalt thou and thy sons be with me: the LORD also shall deliver the host of Israel into the hand of the Philistines” (1 Sam 28:6-19).

            Notice what Samuel is declared to have said.

➪     The Lord had departed from him.

➪     The Lord had become his enemy.

➪     The Lord had done what Samuel had previously told Saul, wresting the kingdom from his hand. The record of this word is found in First Samuel 13:13.

➪     He said the Lord had given the kingdom to Saul’s neighbor David. The record of this word is found in First Samuel 13:14.

➪     He told Saul this was specifically because he had failed to obey the voice of the Lord by not executing his wrath upon Amalek. The record of this word is recorded in First Samuel 15:18-23).

➪     He said the Lord would deliver the host of Israel, and Saul as well, into the hands of the Philistines the next day. The record of the fulfillment of those words is found in First Samuel 31:1-3.

➪     He said that Saul and his sons would be with him the next day. The record of the fulfillment of that word is found in First Samuel 31:4-6.

            I have taken the time to ;provide this account because there is a view that says the witch of Endor did not really bring up Samuel. – that is was actually a demon or an evil spirit impersonating Samuel. If that is so, we are face with a number of very difficult things. Not the least of these is the remarkable accuracy of the words delivered by the personality that was brought up.

➪     There was an accurate testimony of the past.

➪     A precise accounting why God had forsaken Saul, and the precise event that occasioned it.

➪     The successor of Saul was precisely identified as David,

➪     The dominance of the Philistines over Israel was foretold.

➪     The death of Saul and his sons was announced, together with the precise time when it would occur.

            For me, it is exceedingly difficult to accept those things as being said by the a demon or evil spirit. The witch of Endor herself thought it was Samuel. Saul said he knew it was Samuel. Additionally, the Word of God says it was Samuel, and provides not one syllable of suggestion that it was not. Some may counter that a woman with a spirit of divination precisely described Paul and those with him as “the servants of the most high God, which show unto us the way of salvation” (Acts 16:17). This is, indeed, what that woman said. However, we are also told that shed was possessed of a spirit of divination, and that it was unlawful for that spirit to so speak – even though what he said was technically true. Paul commanded that spirit to come out of the woman (Acts 16:17-18).

            When, therefore, we read that Simon “used sorcery,” there is nothing inherent in the text that requires we dismiss what he was doing as nothing more than pretension – like a magician making a coin disappear, or a bird come out of a handkerchief. Unless Satan and his hosts are nothing more than men, it is out of order to treat their works as though they were in the class of human activity, chance, and time.

GIVING OUT THAT HIMSELF WAS SOME GREAT ONE

            “ . . . giving out that himself was some great one . . .” Other versions read, “a great man,” ^BBE saying, I am a great person,” ^MRD “someone momentous,” ^NJB “a man who could do great things,” ^PNT “pretending that he was more than human,” ^WEYMOUTH and “an extraordinary and distinguished person.” ^AMPLIFIED

            Stephen was like a many of the religious merchants of our time. He talked a lot about himself. He was a person who no doubt had a lot of, what psychiatrists call, self esteem. He presented himself as though he was the Messiah, and had the answer the ails of the community.

TO WHOM THEY ALL GAVE HEED

            “ ¹⁰ To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.” Other versions read, “is the Divine power known as the Great power,” ^NIV “the power of God that is called Great,” ^NRSV “the mighty power of God,” ^MRD “the Great One – the power of God,” ^NLT and “an extraordinary and distinguished person.” ^AMPLIFIED

            Here as a mortal that was receiving the glory that properly belong to Jesus. The people of the city – they all – acquiesced to his claims and were in some way subject to him. The city of Samaria was like his own kingdom, and the citizens like Israel when they gladly received the false prophets “loved to have it so” (Jer 5:31). How Simon must have basked in all of this glory – until Philip came to town! Now, with the arrival of a m an of God, full of the Holy Spirit and wisdom, Simon’s rule is interrupted.

   A CITY UNDER THE SPELL OF SIMON

            “ ¹¹ And to him they had regard, because that of long time he had bewitched them with sorceries.”

            Those who have no regard for the supernatural, or for things and influences that operate outside the confines of the laws of nature, must account for a whole city being under the spell of a man. A person of such influence has not been common in any age. They have always been extraordinary. I do not know how any person could establish the possibility of rising above the norm by self-strength alone. I realize that the claim that such a thing is possible is regularly made. However, I have never heard a convincing argument that confirms it. It seems to me that extraordinary persons are most generally traced to the one to whom they have submitted themselves, whether intentionally or unintentionally. They are not “great” of themselves. At any rate, I am saying that this text reveals a clash of spiritual kingdoms, and that the greater one will prevail.

TO HIM THEY HAD REGARD

            “And to him they had regard . . .” Other versions read, “they heeded him,” ^NKJV “they were giving him attention,” ^NASB “they followed him,” ^NIV “they listened eagerly to him,” ^NRSV “were attentive to him,” ^CSB “acquiesced in him,” ^MRD “set much by,” ^PNT “paid careful attention to him,” ^ISV “kept running after him,” ^WILLIAMS and “were attentive to him and made much of him.” ^AMPLIFIED

            Here was a man that was not only well known, but well likes as well. The people held him in very high regard, giving credence to his claims.

            There is a sense in which every man is following someone. Ultimately, they are either people in whom “the prince of the power of the air” works (Eph 2:2), or those in whom God works “both to will and to do of His own good pleasure” (Phil 2:13). There is no neutral ground, where “self” is everything. From the high vantage point, there are only two masters, and every mortal is serving one of them, while no one is serving both of them.

            Simon was serving the wicked master – the devil. Those who regarded him were indirectly honoring the devil. They were opening themselves to the working of the devil, and to the ruthless dominance he holds over the people.

HE HAD BEWITCHED THEM

            “ . . . because that of long time he had bewitched them with sorceries.” Other versions read, “he had astonished them,” ^NKJV “amazed them,” ^NIV “kept them under his control,” ^BBE “astounded them,” ^CSB “mocked them,” ^TNT “bewildered them,” ^ISV “thrilled them,” ^WILLIAMS and “amazed, and bewildered, and amazed them.” ^AMPLIFIED

            The dominance of this man over the people had continued for a “long time.” If there was anything fake about him, the people were not able to perceive it. It does not say they were deceived by Simon, but that they were “BEWITCHED” by his sorceries. The word “bewitched” means to “throw out of position, throw one out of his mind, drive one out of his senses, and hence to amaze, astonish, and throw into wonderment,” ^THAYER “to remove something from a place, change, cause someone to be amazed beyond comprehension, confuse, astound,” ^FRIBERG and “cause someone to be so astounded as to be practically overwhelmed.”^LOUW-NIDA

            There is a slight technicality here that ought to be noted. Bewitching is the means, and astonishment is the result. Bewitching is a forceful activity, even though subtle means are employed. It is a form of spiritual captivity or bondage, as when Satan takes someone “captive at his will,” or when people are “held captive by him to do his will” ^NASB (2 Tim 2:26).

            There are various forms of captivity. Demons captured and held captive that poor man from Gadara, driving him to run shrieking through the mountains, live among the tombs, cut himself with stones, and break chains and fetters (Mark 5:4-5; Luke 8:29). A demon captured a young boy, throwing him to the ground and will, and causing him to jump into both fire and water in an effort to kill him (Matt 17:15; Lk 9:39-40). Another evil spirit bound poor woman for eighteen years, so that she was bowed over, and could in no wise life herself up (Lk 13:11,16).

            Bewitching is bondage of another order – a bondage of the mind in which a person is thrown off course, and into the path in which lies dominate. That is the kind of activity that was in the city of Samaria. The people had been thrown into a state of mind in which they could not properly assess things. They were enslaved, although I do not doubt that they were totally unaware of that fact.

            This is the work of “the rulers of the darkness of this world,” against whom we are called to wrestle (Eph 6t:12). These are forces that maintain carnal consternation, erroneous emphases, and distracting curiosity. I do not doubt that they are the perpetrators of fads and fashion that grip the hearts and minds of men, turning them from the truth.

            The only remedy for such a condition is to receive the love of the truth (2 Thess 2:10). Apart from this, the only other alternative is “strong delusion.” By “strong delusion,” the Spirit means a delusion that can neither be detected nor overcome outside the perimeter of the truth of God.

A MAN OF GOD ARRIVES ON THE SCENE

            Now, amidst all of this delusion and the powers of darkness, a man of God arrives. He is filled with the Holy Spirit and wisdom, and has a grasp of the truth. He begins preaching Christ among the people, and doing signs and wonders that confirm what he is saying is the truth. He has not been there as long as Simon. Will he be able to turn the people from devotion to that sorcerer? Luke will provide us with the answer?

   THE PEOPLE BELIEVED AND WERE 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.”

            The Kingdom is coming to the city of Samaria! It is a superior kingdom with a powerful message, and is fully supported by the One who rules over all. We should expect something to happen in this clash of kingdoms. When Stephen preached in Jerusalem, he was stoned to death. What will happen when Philip preaches in Samaria? Jerusalem had been filled with the apostles doctrine, and they rejected one of Philip’s co-laborers. Samaria has never been subjected to the apostles’ doctrine. What will they do when they hear the same message from a close ally of the martyr Stephen?

BUT WHEN THEY BELIEVED

            “But when they believed Philip . . .” Other versions read, “had faith in the good news given by Philip,” ^BBE “came to believe Philip,” ^CJB “gave credence to Philip,” ^MRD “began to believe,” ^NAB “came to accept,” ^NJB and “they embraced the faith.” ^WEYMOUTH

            How long does it take a person to believe? If we are speaking about a mythical academic believing, it may require a lengthy period of time. There may be a need to present proofs that the Gospel is really true. Of course, that is exceedingly difficult when all of the evidence has been withdraw, leaving only witnesses and participants. Some may also perceive a need for some scientific proofs of God, and various forms of, what they consider to be, logical proofs. However, Philip not only sees no need for this, none of these things are available to him. Not long ago, he was a beginner himself. He has not been a believer long enough to have graduated from one of the rabbinical schools, or to acquire a lot of extraneous facts concerning the origin of the Scriptures, their integrity. Of course, the Holy Spirit works with none of those things in the first place. He uses the Word of God, which is His sword, and Philip has a working knowledge of that, and a strong faith as well. So, when Philip starts preaching Christ, the Spirit goers to work convincing the people of sin, righteousness and judgment: “Of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged” (John 16:9-11).

            And what happens? The people “believed Philip!” Like the Thessalonians, they received the Word preached by Philip, “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 Thess 2:13). Like the Philippians, it was “given” to them “to believe” (Phil 1:29). As with Lydia, the Lord “opened” their hearts (Acts 16:14). Like other Gentiles they “believed through grace” (Acts 18:27), and were “granted repentance unto life” (Acts 11:18). The “door of faith” was opened to them, as it would be later among other Gentiles (Acts 14:27). A preacher was sent. He brought glad tidings of good things. They heard. They came. They believed. They obeyed (Rom 10:14-17). There you have the doctrine lived out in exacting detail.

PREACHING THE THINGS CONCERNING THE KINGDOM OF GOD

            “ . . . preaching the things concerning the kingdom of God . . .” Other versions read, “good news about the kingdom of God,” ^NASB “good tidings concerning the kingdom of God,” ^ASV “preaching of the kingdom of God,” ^DOUAY and “proclaiming the good news, the things concerning the reign of God.” ^YLT

            Now here is a most interesting thing. Verse five states that Philip “went down to the city of Samaria and preached Christ unto them.” However, in this text it states that Philip preaching “the things concerning the Kingdom of God.” Of course there is no contradiction here. Preaching Christ involves declaring matters concerning God’s kingdom. The Kingdom of God speaks of the administration of the Sovereignty of God. It relates to the outworking of His eternal purpose. Strictly speaking, the Kingdom of God is the fulfillment of a purpose conceived by God, initiated by Him, and carried forward to its completion. At this time the chief exhibition of Divine power and wisdom is the salvation that is in Christ Jesus with eternal glory (2 Tim 2:10). Three of the primary areas in which this Kingdom is being revealed are calling, justification, and glorification (Rom 8:30). The aim of the project is to confirm those who were foreknown by God to the image of His Son, that He might be “the firstborn among many brethren” (Rom 8:30).

            “The Kingdom of God” is mentioned fifty-four times in the Gospels. Matthew refers to the same kingdom as “the Kingdom of heaven,” making mention of it thirty-two times. “The Kingdom” is mentioned in the Gospels fourteen times. This, the record of the ministry of Jesus on earth included one hundred references to the Kingdom. The book of Acts contains seven references to “the Kingdom of God,” and one reference to “the Kingdom.” The epistles contain eight references to “the Kingdom of God,” one to “the Kingdom of Christ and of God,” one to “the Kingdom of His dear Son,” one to “His heavenly kingdom,” one to “the Kingdom of our God,” one to “the Kingdom and patience of Jesus,” one to “the everlasting Kingdom of our Lord and Savior Jesus Christ,” one to “the Kingdom which He hath promised to them that love Him” once to “a Kingdom which cannot be moved,” once God spoke to the Son about “Thy Kingdom,” once to “the Kingdom,” and twice to “His Kingdom.”

            With over one hundred and twenty references to the Kingdom in letters addressed to the churches, one wonders why more of the Kingdom is not being said these days. Could it be that Christ is really not being preached? The fact of the matter is that the people in Samaria believed what Philip was saying about “the Kingdom of God,” and that this was involved in preaching Christ.

            We are obliged to consider the preaching Christ within the context of the Kingdom of God, versus preaching Him within the context of the needs of humanity. I fear that the latter method is being employed in our time, and there is no possible way to justify it.

AND THE NAME OF JESUS CHRIST

            “ . . . and the name of Jesus Christ . . .” Other versions read, “and the One named Jesus Christ,” ^GWN “message that Jesus was the Messiah,” ^LIVING “the authority of Jesus the Messiah,” ^IE “and the name of Jesus Christ [the Messiah],” ^AMPLIFIED and “and about Jesus Christ.” ^GNB

            The name of Jesus has to do with His Person and work. It is who He is, and the manner in which God has revealed Him. It is how God desires Him to be known. The real point of Jesus is not how He relates to the desires of men, but how He relates to the will and purpose of God. Preaching in the name of Jesus is, in fact, the same as preaching Christ. In this verse it is more particularly related to the Kingdom of God, or the carrying out of the purpose of God. You might say that preaching the Kingdom of God is declaring what God has purposed to do, and how He is thoroughly capable of carrying that purpose out to its fullest extent. Preaching the name of Jesus is declaring the means through which that purpose is being accomplished, which is encapsulated in the Person of Jesus.

THEY WERE BAPTIZED

            “ . . . they were baptized, both men and women.” Other versions read, “they were being baptized, men and women alike.” ^NASB “a number of men and women had baptism,” ^BBE “they were immersed, both men and women,” ^CJB “men and women alike were baptized,” ^NAB “they began to be baptized, both men and women,” ^NET “many men and women were baptized,” ^LIVING “men and women believed Philip and were immersed,” ^IE “both men and women were constantly baptized,” ^WILLIAMS and “they were all baptized.” ^CEV

            Everyone who believed what Philip preached were baptized – both men and women. This is the same thing that happened on the day of Pentecost, being done at the direction of Peter following the inquiry of those who heard him (Acts 2:38-41). There is no reason to question that the same procedure took place here. Preaching, believing, inquiry, and direction be baptized.

            This fulfilled the word delivered by Jesus to His disciples – a word that was obviously passed along. “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:16). This is baptism in water that is performed by a fellow believer. No person was ever commanded to be baptized in or with the Holy Spirit. Further, the words “were baptized” are never used to describe those baptized by Jesus with the Holy Spirit.

            The words of our text have to do with baptism in water – being “ . . . saved by water,” and fulfilling the words of Peter, “ . . . while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us . . .” (1 Pet 3:20-21). This is the baptism referred to in Hebrews 10:22 where the Spirit speaks of our bodies being “washed with pure water.”

            No person of Scriptural record ever refused to be, or questioned the requirement of being, baptized into Christ. No one represented God ever presented baptism as an option, or gave the people any reason to believe their response to the God was satisfactory if it came short of being baptized. All of the arguments that have been raised about baptism have had their genesis in the minds of men. None of these questions were ever raised in Scripture, and none of them should be raised now.

            I will not leave this rather elementary subject without pointing out the associations that the Holy Spirit has made with baptism. I do not believe it is possible to embrace these statements and then question that baptism is, in fact, related to salvation.

THINGS ASSOCIATED WITH BAPTISM

➪      Repentance (Acts 2:38).

➪      The remission of sins (Acts 2:38).

➪      The gift of the Holy Spirit (Acts 2:38).

➪      Believing (Mark 16:16; Acts 8:12; 18:8).

➪      Salvation, or being "saved" (Mark 16:16; 1 Peter 3:21).

➪      Being buried with Christ (Rom 6:4; Col 2:12).

➪      In baptism we were raised with Christ (Rom 6:4; Col 2:12).

➪      Being identified with Christ's death (Rom 6:3).

➪      Becoming dead to sin (Rom 6:2-3).

➪      Becoming alive to God (Rom 6:3-11).

➪      The circumcision of Christ, in which the whole body of sin is cut away (Col 2:11-12).

➪      Faith in the operation, or working, of God (Col 2:12).

➪      Coming into Christ (Gal 3:27).

➪      Putting on Christ (Gal 3:27).

➪      A commandment (Acts 10:48).

➪      The confession of Christ (Acts 8:36-37).

➪      Gladly receiving the Word of God (Acts 2:41).

➪      Washing away our sins (Acts 22:16).

➪      Coming into one body through the Spirit (1 Cor 12:13).

➪      Something that is done "in the name of the Father, the Son, and the Holy Spirit" (Matt 28:19).

   SIMON HIMSELF BELIEVES AND IS BAPTIZED

            “ 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.”

            Apparently, for the first time Simon confronts a man he knows has more power than himself. When the Kingdom of God and the kingdom of darkness collide, there is never a question about which one is superior. Ultimately, the truth of this will be confirmed at the appearing of Jesus, which His Kingdom shall appear as well. Paul wrote Timothy, admonishing Him labor faithfully with this in mind. “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom” (2 Tim 4:1).

SIMON HIMSELF BELIEVED ALSO

            “Then Simon himself believed also: and when he was baptized . . .” Other versions read, “Simon himself had faith and, having had baptism,” ^BBE “Simon himself came to believe; and after being immersed,” ^CJB “Even Simon believed, and after he was baptized,” ^GWN “even Simon himself became a believer. After his baptism Simon,” ^NJB and “Even Simon himself believed [he adhered to, trusted in, and relied on the teaching of Philip], and after being baptized.” ^AMPLIFIED

            This is significant because of the claims that Simon had been making – “giving out himself to be some great one” (v 9). However, in the presence of Philip, and within the sound of his powerful preaching, Simon no longer appeared to be any great one. The powerful effects of Philip’s preaching was perceived as eclipsing his own. Furthermore, all of was accomplished within a relatively short period of time, even though Simon had dominated that area for a long time.

            Some have doubted the sincerity of Simon, declaring him to be nothing but a pretender. Nothing in these verses will lead us to that conclusion, It seems to me that such statements reflect an inordinate affection for the doctrines of men. If the Holy Spirit moved Luke to say Simon believed and was baptized, without adding any explanatory note, how can anyone be justifying in adding their own note to the text? Let us take it for what it says and work through the text with an honest and good heart.

HE CONTINUED WITH PHILIP

            “ . . . he continued with Philip, and wondered, beholding the miracles and signs which were done.” Other versions read, “he continued with Philip and was amazed,” ^NKJV “he was constantly amazed,” ^NASB “he followed Philip everywhere, astonished,” ^NIV “he was full of surprise,” ^BBE and “he was astounded.” ^CSB

            Once Simon believed and was baptized, he continued with Philip, not leaving his side. The text confirms that Philip continued to do many miracles and signs, working without restraint in the name of the Lord Jesus. These were not a display for the sake of Simon, but were mighty works that confirmed what Philip was saying. As I have already suggested, it is my persuasion that these miracles and signs were not merely a validation of Philip himself, but were confirmatory of the word he was delivering. If this is true, it means that there was some obvious correlation between those works and what Philip was preaching.

            Here is a most interesting thing! Precisely the same word is used for Simon wondering at the miracles of Philip as was employed in describing him bewitching the people of Samaria with his sorcery. The Greek word is evxistw/n. As I have already indicated in commenting on verse nine, the word is a forceful one that means “to throw out of position or displace; to throw one out of his mind, drive one out of his senses.” ^THAYER It is to be faced with something that cannot be explained. Regarding the Samaritans, Simon had been doing things that could not be explained. They were things that transcended their own experience and knowledge. Now, Simon himself is confounded, forced out of his normal train of thought. He has seen something he cannot explain, and it is superior to any of his own experience or knowledge.

            If the Gospel is truly a superior message, then there must be some way in which that superiority can be confirmed. This is not limited to signs and wonders, but also includes adorning the doctrine with godly works (Tit 2:10). That is, what the doctrine states is lived out before men. That is letting your light shine, when what the doctrine declares takes place in men becomes visible in those who embrace the doctrine.

            This is an area of especial weakness in the modern church, and is a great deterrent to the work of the Lord. There is no way to estimate the damage that has been caused by professing Christians whose lives contradict the doctrine of Christ.

            No effort should be expended to explain the situation, for there is no satisfactory explanation. The church will not effectively do the work of the Lord until this uncomely circumstance is removed from it.

   CONCLUSION

            Thus we have been exposed to a relatively unknown man upending the long-time influence of a man given to curious arts. In a single visit, he has invaded a city that sat in darkness, shining the light of the Gospel within it, and causing many to awake from the slumber that had been induced by a certain sorcerer.

            This record confirms that the true power is not in human aptitude, but in the faith, understanding and purity of the laborer. It is not possible to come up with a method of training men to duplicate Philip’s achievements, He is an example of a person holding to the Head of the body, who, in turn, works effectively through that member. This is a heritage of all of the people of God. It only takes a person who is willing to forsake all, take up his cross, and follow Christ, and the door of Kingdom opportunity swings open!