The Book of Acts
Lesson Number 37
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.
THE SAMARITANS RECEIVE THE SPIRIT
“8:14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) 17 Then laid they their hands on them, and they received the Holy Ghost.” (Acts 8:14-17)
INTRODUCTION
There are Scriptural passages that confirm the inherent weakness of man-made patterned theological thought, otherwise known as systematic or systematized theology. This represents the attempt of men to gather together various teachings of Scripture in a more organized manner. It is supposed that this is more conducive to learning. Of course, the primary objective in such an approach to Scripture is to promote a particular view of scripture, and not the knowledge and understanding of the Scriptures themselves.
WHY THE SCRIPTURES WERE GIVEN TO US
It is essential to know why the Scriptures have been inspired and given to men. We are categorically told that they are written for our profit or benefit. This is stated in differing ways.
➪ TO MAKE US WISE UNTO SALVATION. “And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus” (2 Tim 3:15).
➪ TO MAKE THE GODLY PERFECT, THOROUGHLY FURNISHED UNTO ALL GOOD WORKS. “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works” (2 Tim 3:16-17).
➪ THAT WE MIGHT HAVE HOPE. “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope” (Rom 15:4).
➪ FOR OUR ADMONITION, LEST WE BECOME PRESUMPTUOUS. “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come” (1 Cor 10:11).
➪ THE RECORD OF JESUS’ LIFE IS WRITTEN THAT WE MIGHT BELIEVE. “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (John 20:31).
In view of these revealed objectives, it is disastrous to approach the Scriptures as a mere compilation historical facts, or a manual of conduct. Further, there is no place for these texts in a an opinionated view of Scripture, for man’s opinion will inevitably dictate that they either be ignored altogether, or at least minimized.
THE TENDENCY TO CODIFY
Throughout history the tendency to develop and rely on humanly-codified religious thought has been apparent. This is so prominent that major divisions exist in the professed Christian community that rely solely upon the human perspective (as compared with the “hearing of faith” – Gal 3:2,5) of the doctrine of Scripture. Terms are developed that allow for a ready classification of people, as well as the understanding of Scripture – i.e., Protestant, Catholic, Calvinstic, Armenian, Reformation, Restoration, Full Gospel, various Millennial views (Pre-millennial, Post-Millennial, Amillennial, Preterist), etc.
Each of these have boundaries of thought that have been created by men. Those constricted views are then equated with Scripture itself, and considered to justify hard and fast divisions among believers. This practice is so common, men have come to think little of it. Thus they compare one pattern of thought with another, rather than with both the content and thrust of Scripture. They assemble Biblical texts rather than embracing truth itself, reading the Scripture with a mind to support their view rather than to discern the mind of the Lord.
As one might suppose, the receiving of the Holy Spirit is a matter that has been especially subject to such codification. When the Spirit is received, how He is conferred, and what occurs when He comes to dwell within the believer, are all areas in which there are sharp divisions within the professed church. Each of these divisions are very dogmatic in their view. However, when all is said and done, the views consist largely of talk – which is precisely why there can be no fair assessment of their content. The Kingdom of God is not a matter of talk, but of power (1 Cor 4:20).
Rarely are these divisions ever perpetrated or addressed with honesty and integrity. Those who adhere to them assume they are true, largely because of the arguments men use to support them. Owing to the handy theological systems that have been developed by men, these are superimposed on the Scriptures like a template that sifts out texts that contradict the particular view. There is no moral or spiritual pressure on the individual to “try the spirits whether they are of God” (1 John 4:1), for all of the testing has supposedly been done by those who codified the teaching.
Like all Scripture, the text before us is not intended to be stuffed into a theological container that is theoretically designed to simplify our understanding of Divine involvements with men. Those acquainted with Scripture soon find out that the works of God are not marked by discernible outward patterns and circumstances. They reflect the character and purpose of God, not the conclusions of men. This is why, for example, Christ’s healings were not characterized by a pattern, or stereotyped approach.
THE DOCTRINE IS LIVED OUT IN THE BOOK OF ACTS
Men have this propensity to build and support a religious institution. The Word of God, however, will not give aid to such an enterprise. If men, because they are “unlearned” in the ways of the Lord, do not accept the Divinely appointed reason for the Scriptures, they will inevitably wrest them “unto their own destruction” (2 Pet 3:16). It is necessary to say these things because men tend to approach books like Luke’s account of the activities of the apostles and the early church (the book of Acts), with more liberty than is appropriate. This is owing to the lack of a doctrinal emphasis in his record. In his writing, Luke is not establishing a particular teaching, as Paul, Peter, and John do in their epistles. He iks giving a record of what happened. Following are some examples of the writing of “apostles’ doctrine.”
➪ Romans – Justification by Faith.
➪ First Corinthians – Spiritual gifts, Love, and The Resurrection of the Dead.
➪ Second Corinthians – The New Covenant and the Resurrection Body.
➪ Galatians – Justification by Faith, as opposed to by the works of the Law.
➪ Ephesians – The Eternal Purpose of God, and the Divine objective for the Church.
➪ Philippians – The Involvements of the Incarnation, and the Mind-set of the Kingdom.
➪ Colossians – The Completeness that Is Realized in Christ, and the Unreasonableness of a Religion of mere Procedure.
➪ First and Second Thessalonians – The Second Coming of Christ and its Various Associations.
➪ Hebrews – The High Priesthood of Jesus and the Superiority of the New Covenant.
➪ James – The true Nature of Faith.
➪ First Peter – The Role of Suffering in the Divine Economy.
➪ Second Peter – The Coming of the Lord and its Impact upon our Manner of Life.
➪ First John – The Association of all Human Conduct with one of Two Sources: Jesus of the Wicked One.
➪ The Revelation – The Inevitabilities of Satan’s Demise, the Fall of False Religion, and the Public and Unquestionable Triumph of Jesus.
DOCTRINE IS STATED, BUT NOT DEVELOPED
You will not find the doctrinal development in the book of Acts. That is because this is not the purpose of the book. It is a record of the impact of the doctrine upon the lives of those who embrace it. That record places before the doctrine lived out.
There are doctrinal statements made in this book, but they are not developed in words. Rather, they are explicated in the record of the lives of believers. Permit me to point out some of the doctrinal statements that are made in Acts, yet which are not developed as they are in the Epistles.
➪ “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:38).
➪ “For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call” (Acts 2:39).
➪ “And He commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead” (Acts 10:42).
➪ “To Him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins” (Acts 10:43).
➪ “And by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:39).
➪ “But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they” (Acts 15:11).
➪ “Because He hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead” (Acts 17:31).
These few samples contain statements that expose our minds to doctrines that are developed elsewhere. But they are not developed in the record Luke wrote. It appears clear that at the time it was assumed that those who read this book were familiar with the doctrine, else I hardly see how the optimum benefit could be realized from the record. For example, Luke wrote this book to Theophilus as a kind of follow-up to the Gospel of Luke, which was also written to him (Luke 1:3; Acts 1:1). The book of Acts was written around 63 A.D., about thirty years after Pentecost. It was not written to introduce men to “the doctrine of Christ,” but to report its effectiveness in them that believe. Neither, indeed was it intended to provide an explanation for the working of the Lord in specific periods of time, or establish certain unique Divine activities that were unique. I understand that there are record like this in the book of Acts, but they are not the reason for its presence.
As difficult as it may be for some to receive it, this book was not written to codify the plan of salvation (which is a man-made expression). It does not provide us with doctrinal formulae that are to be repeated each time we preach. This ought to be clear by the various replies and instructions that are given to those being told how to be saved.
➪ “And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved” (Acts 2:21).
➪ “Repent and be baptized” (Acts 2:38).
➪ “And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation” (Acts 2:40).
➪ “Repent and be converted” (Acts 3:19).
➪ “If thou believest, thou mayest” (be baptized) (Acts 8:37).
➪ “Who can forbid water that these should be baptized . . . . and he commanded them to be baptized” (Acts 10:47-48).
➪ “But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they” (Acts 15:11).
➪ “Believe on the Lord Jesus Christ” (Acts 16:31).
➪ “ . . . believe on Him which should come . . . on Jesus Christ” – Acts 19:4
These seemingly differing statements by no means suggest different ways to be saved. Furthermore, they are not given to be compiled into a convenient plan. They are not intended to be doctrinal statements of how to be saved. That is why each one is not as thorough as some would prefer. These are reports that are perfectly consistent with the doctrine. However, they themselves are not the doctrine, and must not be approached as though they were.
This does not give men license to ignore any of these statements as though they were nothing more than history, or to develop a plan of salvation that omits any of them.
THE RELATION OF THIS EXPLANATION TO OUR TEXT
In this text it will be affirmed that the Holy Spirit had not yet “fallen” on those who had believed and been baptized. The language itself is peculiar, but it must not be brushed aside as though the expression is identical with other accounts of men receiving the Holy Spirit. This is an inspired record, and it is precise, being in strict harmony with the Divine nature and Scripture. If approach it as though the book of Acts was a book of doctrine, or the exact record of the apostles’ doctrine, we will find it to be somewhat confusing. Certain sectarians will rejoice to read this passage because it will appear to justify their doctrinal stance. Others will see it as a threat to their doctrinal position, and will therefore set out to show it is not relevant to us today. It is that intellectual confusion that constrains men to either make what is recorded a pattern to be followed, or to assign a meaning to it that has no significance for our time. These extreme reactions must be avoided, for they are not right. It is not possible that God would inspire Scripture with a mind to support doctrines invented by men. Neither, indeed, is it possible that He would provide Scripture that has no relevance to any generation that is exposed to it. God has His own agenda, and operates according to His own purpose – always working “all things after the counsel of His own will” (Eph 1:9).
Men must come up in their thinking, seeking to know the mind of the Lord rather than to justify the view they have embraced. If they do, in fact, receive the love of the truth, they will find this to be a very satisfying pursuit. However, if they have not received the love of the truth, but choose to be followers of men than of the Lord, they will not be able to escape distorting the Word of the Lord, and seeking to conform it to their own way of thinking.
If men are to profit from the Word of God, at some point, rationality must be governed by faith. They must “live by every Word of God” (Lk 4:4), recognizing that life can be sustained in no other way. If they allow the process of thinking to be regulated by the traditions of men, their religion will be tedious and tasteless. They will find themselves growing cold and calloused, and more susceptible to the adversary of their souls.
It is the nature of human wisdom draw a veil over the truth of God so that it cannot be seen. Correspondingly, it is the nature of the truth to show the futility and jeopardy of man’s wisdom.
WHEN THE APOSTLES HEARD
“ 8:14a Now when the apostles which were at Jerusalem heard that Samaria had received the Word of God...”
Because this is a record of the working of the Lord and the administration of the Christ of God, no account stands on its own. This is the body of Christ in action, and not the mere activities of individuals. There is a harmony in the works that impacts upon the whole church, and the members as God has placed them in the body. If, for example, God has “set the members every one of them in the body, as it hath pleased Him” (1 Cor 12:18), and if “God hath set some in the church, first the apostles” (1 Cor 12:28), then we should expect an event of the magnitude of the whole city of Samaria believing, to be brought to their attention. If the church is “built upon the foundation of the apostles and prophets” (Eph 2:20), and is intended to continue steadfastly “in the apostles doctrine” (Acts 2:42), then they will surely become involved in this marvelous working of the Lord. You may be sure that Jesus will not ignore the ones appointed to put down the foundation, ensuring that disciples grow up into Christ in all things.
THE APOSTLES WHICH WERE AT JERUSALEM
“Now when the apostles which were at Jerusalem . . .” Other versions read, “the apostles in Jerusalem,” NASB “the apostles in Jerusalem,” GWN “the apostles back in Jerusalem,” LIVING“apostles were still in Jerusalem,” IE and “yet in Jerusalem.” INTERLINEAR
You may recall that Jesus had told the disciples to go into “all the world and preach the Gospel to every creature” (Mk 16:15). Now, somewhere between two to six years after Pentecost, they are still in Jerusalem. Some have considered them to be recalcitrant in this matter, not doing what they were commanded to do. These people choose this view because the continued presence Apostles in Jerusalem does not mesh with perception of Jesus’ words. The Word of God never suggests that the Apostles were in any way slothful in carrying out the word of the Lord. That idea had its genesis in the minds of men, and, for that reason alone, it is to be summarily rejected.
Jerusalem remained the hub of Kingdom activity throughout the book of Acts, being mentioned no less than sixty times in the book. This reflected the fulfillment of many prophecies of old.
➪ For the first seven chapters, this was the area of all Christian activity.
➪ Much of the persecution that Saul unleashed was against saints there (9:13,21).
➪ Even following the conversion of Saul, the apostles were described as “coming in and going out of Jerusalem” (9:27).
➪ Major gatherings were held there in which key matters pertaining to the Kingdom were discussed (11:2; 15:2).
➪ When a number of people believed in Antioch, the church in Jerusalem dispatched Barnabas to review the matter (11:22).
➪ Prophets came from Jerusalem to new believers in Antioch, resulting in the disciples determining to send relief to the brethren in Judaea that were impacted by a famine (11:27).
➪ Upon completing a mission, Barnbas and Saul returned to Jerusalem (12:25).
➪ Decrees for Gentile converts that were made by the apostles, were sent out of Jerusalem, resulting in the churches being established I the faith (16:4-5).
➪ Paul had a deep respect for Jerusalem, associating it with holy beginnings (19:21; 20:16,22; 21:13; 24:11).
➪ James, the brother of our Lord, and the elders remained in Jerusalem where they told Paul “many thousands” of Jews believed (21:17).
The apostles did travel out from Jerusalem, as this very text will confirm. However, it appears that some of them did remain there, together with other spiritually stable souls like James, the elders, and certain prophets. This provided early believers with an immediate means of obtaining the teaching required for spiritual maturity.
Something to be Seen
There is something of particular interest to be seen here. A high priority was placed on the establishment of early believers, particularly when there were clusters of them, or churches. The thinking at that time provoked the disciples to make sure people grew up into Christ, and were not left to flounder in the polls of spiritual juvenility.
➪ When, for example, the number of disciples began to spread into Gentile territories, “they sent forth Barnabas, that he should go as far as Antioch” (Acts 11:22). When he came, Barnabas assessed the situation. Seeing the grace of God evident in the people, he “was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord” (Acts 11:23).
➪ There came a time when Paul said to Barnabas, which whom he had been laboring, “Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do” (Acts 15:36).
➪ Later, because Barnabas determined to go in another direction (to Cyprus, taking John Mark), Paul and Silas went throughout Syria and Cilicia “confirming the churches” (Acts 15:41).
➪ Paul spend a year and “a year and six months” in Corinth, building up the brethren (Acts 18:11).
➪ During his labors, and while he was in prison, Paul wrote seven epistles to specific churches, grounding them more solidly in the Lord (Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, Thessalonians). He also wrote four personal letters of instruction (First and Second Timothy, Titus, and Philemon). There was also the book of Hebrews which contained extensive teaching concerning High Priest of Christ and the New Covenant. Note: Although many say that Paul did not write the book of Hebrews, we do not have a solid example of any other person speaking or writing so extensively cincerning the nature of the New Covenant – not so much as a syllable. It is inconceivable that a non-apostle had such wisdom,
➪ Peter also wrote two epistles to believers, grounding them in the faith.
➪ James, the brother of our Lord wrote an epistle to believers, correcting them concerning the inconsistency of their claims with their lives.
➪ John wrote three epistles and the book of the Revelation – all addressed to believers, and with the intention aiding them in their growth and understanding.
These circumstances stand in stark contrast to the gross neglect of the church that is common in our time. I personally know of no prominent Christian preacher or teacher that is noted for having a burden for the maturity of the churches. The Christian educational institutions do not have such a burden, regularly producing workers who have little concept of the nature of the New Covenant and the necessity of spiritual growth. The situation is so deplorable that it is tantamount to a miracle to find a single person who in whom the prayer of Paul is being fulfilled: i.e. “The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of His power to us-ward who believe, according to the working of his mighty power” (Eph 1:18-19). While such people do, indeed, exist, they are rarely found in clusters of any significant size.
This condition is the direct result of the general lack of interest in among religious leaders in the matter of feeding and nourishing the flock of God – even though God commands them to do so (1 Pet 5:2). However, this condition did not exist at the time of our text. Instead, there was an immediate interest in those who had believed and been baptized. The apostles, who were really spiritual leaders, took action to ensure the believers in Samaria were properly equipped.
HEARD THAT SAMARIA HAD RECEIVED THE WORD
“ . . . heard that Samaria had received the Word of God . . .” Other versions read, “accepted the Word of God,” NIV “taken the Word of God into their hearts,” BBE “welcomed God’s message,” CSB “accepted and welcomed the Word of God,” AMPLIFIED and “has-received the saying of God.” INTERLINEAR
Here we are introduced to the versatility of the vocabulary of the Spirit – “combining and interpreting spiritual truths with spiritual language” AMPLIFIED (1 Cor 2:13). The response of the Samaritans to the preaching of Philip is stated in a number of ways.
➪ GAVE HEED. They “gave heed to those things which Philip spoke” (Acts 8:6).
➪ BELIEVED THE PREACHING. They “believed Philip preaching the things concerning the Kingdom of God and the name of Jesus” (Acts 8:12a).
➪ WERE BAPTIZED. They “were baptized, both men and woman” (Acts 8:12b).
➪ RECEIVED THE WORD. The report was that they “had received the Word of God” (Acts 8:14).
Those four things do not stand independently from one another. They are all involved in believing the Gospel, and are all associated with being saved. Who would venture to say that any of these responses had nothing to do with salvation, or that one could be saved without any of them? Where is the person presumptuous enough to say the Samaritans were saved prior to any of these responses?
➪ Giving heed involves attentiveness, interest, and focusing both heart and mind on the message of the Gospel. This is certainly not something optional, nor is salvation ever depicted as being accomplished in those who dol not give heed to the preaching of the Gospel.
➪ Believing involves acquiesce with the nature and content of the message, and a hearty embrace of the same. Those who believe are persuaded of the truth of the Gospel, are willing to act upon their embrace of it, doing whatever the Lord requires of them.
➪ Being baptized is the appointed means of identifying with Christ’s death, from which God raises men to walk in the newness of life. Here is the initial experience of bringing the body into subjection to the Word of the Lord (1 Cor 9:27). Baptism is associated with the remission of sins (Acts 2:38), and washing away sin (Acts 22:16). What would move any person to say that, under ordinary conditions, you could be saved without being baptized?
➪ Receiving the Word of God involves taking hold of it and refusing to let it go. There is determination in receiving Word, and the putting down of any and all inhibiting thoughts and declination toward the world. There is a very real sense in which the person who receives the Word has, in fact, overcome the devil, for he seeks to blind the minds of men to the truth of the Gospel (2 Cor 4:4).
More Than A Routine
This differs vastly from merely submitting to a routine, imagining that salvation is experienced by rote, without the involvement of the whole person. God forbid that anyone would ever embrace a view of salvation that caused any of the statements of our text to sound strange, incomplete, or even unacceptable. It ought to be obvious that there is a certain purity in the expressions of this text that provides a frame work for sound theological thought.
The words that men employ, and the doctrines that are built by them, shape the way people think about Scriptural themes or subjects. If a person embraces a doctrine that has been constructed with special words that reflect human understanding, they will not be able to reason in a sound manner concerning Scriptural matters. For example, if a person accepts the validity of expressions like “eternal security,” “unconditional love,” “limited atonement,” “irresistible grace,” or “the miraculous gift of the Holy Spirit,” it will impact directly upon their understanding of Scripture. Sectarianism replies on a distorted spiritual vocabulary, for “wholesome words” (1 Tim 6:3) and “sound doctrine” (Tit 2:1) will not support misconceptions. In order to embrace a false doctrine, the Divine vocabulary in some way be distorted. Explanatory phrases or modifying words have to be added in order to develop an erroneous doctrine of concept, and that is not an acceptable activity.
At the point of our text, and in strict speaking with the manner in which the Holy Spirit teaches (1 Cor 2:13), a pure vocabulary is being used – one that precisely reflects the nature of what is being reported. That is why it is imperative that we strictly abstain from any temptation modify what is being said, or make an attempt to blend texts so that they more readily support a sectarian stance.
Appropriate Words
This text also puts into words what takes place when men who are “dead in trespasses and sins” do not obey the Gospel. Some may tell us that a failure to respond to the Gospel means the person was just not ready at the time. Others might say they needed time to think, of what they wanted to be sure they were doing the right thing. All of that is nothing more than the flesh trying to justify itself. When people do not obey the Gospel, it is because they have not “received the Word of God.” They have, as Paul said it, “put” KJV the word of God from themselves, rejecting it, NKJV “repudiating it,” NASB and thrusting it RSV from themselves (Acts 13:46). If that condition persists, it will be clear, as Paul also said, that they have judged themselves “unworthy of everlasting life” (Acts 13:46b). Paul’s word was spoken on the Sabbath day in a synagogue in Antioch of Pisidia (Acts 13:14). That day, when the Jews “left the synagogue, the Gentiles besought that these words might be preached to them the next Sabbath day” (Acts 13:42). The next Sabbath day “came almost the whole city together to hear the Word of God.” Seeing this large group of people, the Jews “were filled with envy, and spake against the things which were spoken by Paul, contradicting and blaspheming,” (Acts 13:45). It was at that time, after those Jews had heard Paul preach two times, that he said the words to which I have referred.
I do not say these things to encourage harsh judgment and a lack of godly forbearance. However, having said that, it appears to me that a spirit of ungodly toleration exists in our day – one that is fostered by inappropriate value being assigned to the wisdom of men, particularly as it pertains to the human psyche, proper motivation, and the exercise of influence. It is unspeakably serious to reject what God has said, and fail to respond appropriately to it. It is equally true that nothing can be allowed to diminish the essentiality of receiving the truth and heartily embracing it.
The Apostles saw the significance and value of what had taken place in Samaria. They knew that God, Jesus Christ, and the Holy Spirit had been at work there. It was therefore necessary to nurture the new life that had sprung up out of the dry ground of that region, and the apostles knew it. These people must have a thorough beginning.
THEY SENT UNTO THEM PETER AND JOHN
“ 14b . . . they sent unto them Peter and John . . .” Other versions read, “sent to them Peter and John,” DOUAY “they sent down Peter and John,” LIVING “sent Peter and John to the people in Samaria,” IE “sent Peter and John to visit them,” WEYMOUTH “sent Peter and John there,” WILLIAMS and “commissioned toward them Peter and John.” INTERLINEAR
The “they” of reference is the apostles – the “apostles of the Lamb” (Rev 21:14), or “the apostles of Christ” (2 Pet 3:2), “the apostles of our Lord Jesus Christ” (Jude 1:17), or “the twelve apostles” (Rev 21:14). They are also referred to as “the twelve” (Acts 6:2; 1 Cor 15:5), and “the apostles” (Acts 1:2; 2:37,42,43; 4:33,35,36,37; 5:2,12,18,34,40; 6:6; 8:1,14,18; 9:27; 11:1; 14:4; 15:2,4,6, 22,23,33; 16:4). These were specifically the twelve men Jesus chose and “named apostles” (Lk 6:13). These did not include other apostles who were sent out by the church, and at the direction of the Holy Spirit (Acts 13:2) – like Barnabas, who was also called an “apostle” (Acts 14:4,14). These are the premier men in the body of Christ, being “first” in rank, as well as in actual participation (1 Cor 12:28).
In some religious bodies, there are some who refer to themselves as “apostles.” None of these men represent themselves as being sent forth by the church, as Barnabas was. They always arrogate to themselves the office of one who was sent forth as an apostle by Christ Himself. They base their claim on Ephesians 4:11, which declares that Jesus gave “gifts” to the church, among whom were “apostles.” However, there is no teaching in Scripture that supports that supposition.
This text is clearly referring to the twelve men who shaped the doctrinal content and stance of the church (Acts 2:42; 2 Pet 3:2). No other men of record were ever given revelations that were equal to the ones vouchsafed to the apostles. Paul himself, though not numbered with the twelve, was personally called and appointed to the office of “apostle” by Jesus Christ (Rom 1:1) – particularly “the apostle of the Gentiles” (Rom 11:13).
ONLY ONE LORD
Here we have the “apostles” sending out Peter and John. That means that while Peter had been given the keys of the Kingdom (Matt 16:19), and was generally the spokesman for them, he was not the head of them, or the chief administrator. This, of course, flies right in the face of the principle of Roman Catholicism which teaches that Peter was, in fact, the head over them, and over the church as well. Nothing could be further from the truth.
When Jesus was with His disciples in the flesh, He told them t church would not operate on the principle of lordship. “And Jesus called them to Him and said, You know that the rulers of the Gentiles lord it over them, and their great men hold them in subjection [tyrannizing over them]. Not so shall it be among you; but whoever wishes to be great among you must be your servant, and whoever desires to be first among you must be your slave” AMPLIFIED (Matt 20:25-26). Here were the men placed “first” in the church (1 Cor 12:28), but they were not put there to govern it like those who know not God govern men. The church does not have bosses like the business world, and kings or presidents like governments do. That is not the manner of the Kingdom, and those who attempt to govern the church as though it was are not only in error, they have revealed their ignorance of God. The church already has a Head, and only those who are sent forth by Him are proper leaders of His people. Even then, they lead by their teaching and example, and not by dictums and mandates.
Thus, Peter and John, both of them from the original inner circle of disciples, are sent forth to Samaria by the other apostles. They gladly acquiesce to the decision, knowing that this is the way the Lord works among His people. The fact that the others sent them confirms they had recognized the advanced insight that they possessed, for from the beginning, they had been key spokesmen and workers.
KNOWING THE APOSTLE’S ROLE
It is important to know the pivotal ministry of the apostles of Christ – the twelve plus Paul. There are other New Covenant writers who were not apostles. Mark, Luke, James, and Jude. It is generally understood that Mark wrote his Gospel under the direction f Peter. Luke, while possessing “a perfect understanding” (Lk 1:3) of the facts of the Gospel, did not set forth so much as a syllable of doctrine that was given uniquely to him. The same is true of both James and Jude, who wrote corrective epistles. Neither of them declared or expounded any point that had not already been made by Jesus or the apostles. However, this was not the case with the apostles. They declared matters that were never before proclaimed – such as Peter’s exposition of Joel, the promise of God to David, and certain prophetic statements made by David (Acts 2:14-36). Paul expounded justification, the nature of spiritual life, the New Covenant, and the high priesthood of Christ in ways never before heard. This kind of proclamation was characteristic of the apostolic office. It makes perfect sense, therefore, that they become involved in the conversion of the Samaritans.
To this point in the book of Acts, the twelve apostles have been mentioned seventeen times (1:2,26; 2:37,42,43; 4:33, 35,36,37; 5:2,12,18,29,34,40; 6:6; 8:1). This confirms the critical role they played in the formation and development of the church, which is the body of Christ.
The necessity of the apostles’ involvement includes at least two things.
➪ First, to bind non-Jewish believers together with the church in Jerusalem, for this is the first example of a group of believers outside of Jerusalem. Doctrinally Paul develops the joining of the Jews and Gentiles into “one body” (Eph 2:12-22). Without apostolic involvement in this matter, I do not doubt that a Samaritan branch of the church might very well have developed. Care is thus taken to avoid this kind of division.
➪ Second, because they must be placed upon the foundation laid by the apostles, and continue in their doctrine. Philip was a relatively new believer himself, and the church could not be founded upon his foundation. Unlike Paul and the other apostles, he was not a “wise masterbuilder” who put down what other men build upon (1 Cor 3:10-12).
AN APOSTLE-LESS CHURCH
Today, when men go about to plant or start churches, they do well to build upon the foundation that has been set down by the apostles. When they take it upon themselves to develop new kinds of congregations upon media presentation, entertainment, community involvement, and the likes, they are departing from the ways of God. A church that is not built upon the foundation the apostles put down, and nourished up in their doctrine, is no church at all!
The absence of the knowledge of apostolic doctrine in the average American church is appalling. One can scarcely find a person who has an intelligent grasp of the Person and accomplishments of Jesus, the grace of God, and the ministry of the Holy Spirit. Subjects like justification, sanctification, redemption, holiness, the resurrection of the dead, and the world to come are altogether avoided. The necessity of holiness and the means through which it is realized are largely unknown. Rarely will you find anyone who has an intelligent grasp of the purpose of God, or what His objective is for the church.
All of these things are included in apostolic doctrine. These are matters they wrote about, delivering their message to the churches. Yet we have a church on our hand that has little or no idea what the apostles taught on subjects like a falling away, inner conflict, the danger of submitting to the commandments of men, and how to successfully resist the devil.
See, our text stands in stark contrast to the church methodologies of our day, and we do well to take note of it. This is the real church, and it is being directed by its Head. What you are beholding is Jesus building His church in great wisdom and effectiveness. He employs holy and enlightened men whom He has chosen to direct His people. Those who have no spiritual understand and cannot be associated with Jesus by observing their conduct and hearing their message, have no legitimate role in church leadership. Men may adopt rules and by-laws that place men in leadership who lack these qualities, but heaven will not honor them, and neither should we. The church is not a democracy that it licensed to choose its own leaders and make its own rules. It is a body who are individually connected to and holding to its Head, Jesus Christ.
THEY PRAYED FOR THEM
“ 15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost”
Although Peter and John had been accustomed to operating in leading roles in Jerusalem (Acts 3:1-4; 4:14,19), they consented to being sent down to Samaria. They lived out the admonition that Peter would give several years later: “Yea, all of you be subject one to another, and be clothed with humility” (1 Pet 5:5). They did not do this out mere human respect, although that was no doubt involved. Rather, they were aware of the nature of life in the body of Christ. They knew that Jesus is “the Head of the body” (Col 1:18) , “from which all the body by joints and bands having nourishment ministered, and knot together, increaseth with the increase of God” (Col 2:19).
No one can minister to the body of Christ who is not first ministered to by Christ Himself. It is in holding to the Head, or maintaining “connection” NIV with Him that the individual is enabled to feed the flock of God. This is not a mere idea, or even a noble goal. This is the manner of the Kingdom, and the sheep cannot be fed, nourished, or profited in any other way. Jesus will not exclude Himself from the care of His own church, leaving the matter solely in the hands of men. He does, however work through the members that He has placed in His body, which is “the fulness of Him that filleth all in all” (Eph 1:23). That is, His body, the church, is vessel into which He pours or deposits Himself. Where there is a body of people who are not themselves holding to Christ, maintaining faith in Him, and living “unto Him” (2 Cor 5:15)m we have a situation that will not long continue. Like the Laodiceans, such are on the verge of being spewed out of Christ’s mouth (Rev 3:16). By living at a distance from Him, and being unaware of Him, they have shut themselves off from all nourishment and direction.
When one ponders the condition of the churches of our time, this is a staggering consideration, serious beyond measure. If what I have said is true, then we have churches on our hand that cannot be nourished or directed by Christ because their spiritual nerve center has either been severed or serious infected.
By comparison, we have the church of our text that has maintained spiritual health, and is holding to the Head. In the case of the believers in Samaria, they know what to do. This is not owing to a vast reservoir of knowledge and church expertise, but to the fact that they are holding to the Head, and thus can be the more easily directed by Him.
WHEN THEY WERE COME DOWN
“Who, when they were come down . . . ” Other versions read, “when they arrived,” NIV “when they came there,” BBE “having come down,” DOUAY “these two went down,” NET “as soon as they arrived, “ NLT “when Peter and John arrived.” IE
They came “down” to Samaria from the higher region of Jerusalem. It is by the direction of the Head through the through the apostles that Peter and John go down to Samaria. They go from the highest place to the lowest place, from the mountain to the valley, from the sanctuary to the work.
This also is the manner of the Kingdom. Those who would minister to the people of God must go to them from the presence of the Lord. Today, it is fashionable for men first to acquaint themselves with the region in which they plan to do a work for the Lord, and become acquainted with the people, forming some amiable associations with them. Then, within the context of their friendship, they plan to introduce Christ, or minister to the people. That whole concept is flawed to the core. That is not the way true ministry is accomplished, and men must not allow themselves to be
duped into believing that it is.
The text before us is ample proof of this. Philip went down to Samaria and preached Christ. When the Apostles heard of the response of the people, they went down to Samaria to minister. They did not do it within the framework of friendship or worldly acquaintance, because these men had not trafficked in Samaria. Aside from the two-day stay of Jesus there, they had not even been allowed to go into that region (Matt 10:5). On the single occasion when they were sent to a “village of the Samaritans” to prepare the way as Jesus passed through there en route to Jerusalem, the Samaritans “did not receive Him” (Luke 9:52). Yet, neither Philip nor Peter and John spent any known period of time getting acquainted with the people, or forming lasting friendships. That simple is not the manner of the Kingdom.
PRAYED FOR THEM
“ . . . prayed for them . . .” Other versions read, “made prayer for them,” BBE “prayed over them,” MRD “prayed for these new believers,” NLT “did pray concerning them,” YLT “began praying for these new Christians,” LIVING and “prayed for the Samaritan believers.” IE
The first thing Peter and John did was pray for the new believers in Samaria. They called upon the name of the Lord, to Whom these believers belonged. Whatever we see here must include a care for the flock of God. Notice the sequence of things that have taken place in the city of Samaria.
➪ Philip “preached Christ” unto them.
➪ With one accord, the people gave heed to him, hearing and seeing the miracles that he did.
➪ Satan’s kingdom was disrupted, and consequently unclean spirits came out of many that were possessed by them.
➪ Many that had been taken with palsies, and that were lame, were healed.
➪ There was great joy in the city.
➪ The people believed Philip preaching the Kingdom of God and the name of Jesus Christ.
➪ Those who believed were baptized, both men and women.
➪ Simon, a sorcerer who had bewitched the people for a long time with his sorceries, also believed and was baptized.
Now, there is a state that would have been heralded in all of the brotherhood journals as a notable achievement! What more could possibly be done. The devil’s hold on people had been loosed, the long time bewitchment of a local sorcerer overthrown, and people believed and were baptized, including Simon the sorcerer. What more could possibly be required? – at least, that is the way in which modern churchmen would think.
But remember, this is the real church of which we are reading, and the Lord Jesus building His own church. The apostles, place “first” in the church, and particularly directed by the Holy Spirit, hear of the events, and send Peter and John there. Upon their arrival, they do not hold a celebration for the successful launching of the first church in Samaria. Rather, they pray for those who had believed and been baptized.
At once it becomes apparent that spiritual life involves more than some have been led to believe! The apostles knew that something was missing in Samaria, and our text will precisely define that missing element. Their response was a manifestation the direction of the Holy Spirit, as well as spiritual discernment and wisdom.
THAT THEY MIGHT RECEIVE THE SPIRIT
“ . . . that they might receive the Holy Ghost.” Other versions read, “receive the Holy Spirit,” NKJV “that the Holy Spirit might be given to them,” BBE “would be given the Holy Spirit,” CEV and “may be getting the Spirit Holy.” INTERLINEAR
The Apostles knew the necessity of receiving the Holy Spirit. They were keenly aware of the fact that spiritual life cannot be lived without Him. Men may debate about the Holy Spirit, but these men knew the absolute necessity of Him being received by the people of God.
Much of the contention over the presence and ministry of the Holy Spirit has not been preceded by a due consideration of the essentiality of His presence in the believer. I come from a background in which the indispensability of the Spirit was rarely mentioned. The subject was nearly always approached with a mind to disprove those who had false conceptions of the Spirit and His ministry.
Ponder what the Spirit does in the children of God. This will confirm the requisiteness of His Presence.
➪ The love of God is shed abroad in our hearts “by the Holy Spirit” (Rom 5:5).
➪ Through Him “the deeds of the body” are mortified (Rom 8:13).
➪ The saints are “led by the Spirit” (Rom 8:14).
➪ We are “washed,” “sanctified,” and “justified” “by the Spirit of our God” (1 Cor 6:11).
➪ We are changed from one increasing stage of glory to another “by the Spirit of the Lord” (2 Cor 3:18).
➪ We are waiting for the hope of righteousness “through the Spirit” (Gal 5:5).
➪ The people of are “builded together for a habitation of God through the Spirit” (Eph 2:22).
➪ We keep what has been given to us by God “by the Holy Spirit who dwells in us” NKJV (2 Tim 1:14).
➪ We have obeyed the truth “through the Spirit” (1 Pet 1:22).
➪ We know that Christ abides in us “by the Spirit which He hath given us” (1 John 3:24).
An approach to life in Christ Jesus that leaves the people fundamentally unaware of these things cannot possibly be of God. Whatever a person may think about the Holy Spirit and His role in salvation, it is certain that no person who lacks the Holy Spirit can live acceptably before God, or make the claim of belong to Christ. One of the telling marks of false prophets is that they are “having not the Spirit” (Jude 1:19). There is a statement concerning this dreadful condition in the eighth chapter of Romans. There, the Holy Spirit is referred in three different expressions: “But ye are not in the flesh, but in 1 the Spirit, if so be that 2 the Spirit of God dwell in you. Now if any man have not 3 the Spirit of Christ, he is none of His” (Rom 8:9).
The Apostles were acting within a full awareness of the absolute necessity of believers having the Holy Spirit, and knowing that they did. Their aim was not for the believing Samaritans to merely have an exhilarating experience, or for the events that took place on the day of Pentecost to be duplicated in Samaria. Such are reflections of a sectarian posture, and did not exist at the time of our text.
Needful Considerations
In approaching this subject our aim must not be to establish hard and fast rules about the Spirit and His role in salvation. Our beginning point must be the persuasion that He is essential to spiritual life. That thought will dictate how we approach the subject, and leave us more open to the word of the Lord.
I understand that as soon as we speak in this way some will consider is to be leaning in the wrong direction. However, that supposition is the direct result of embracing the doctrines of men, and we will not subject ourselves to such opinions. Such inclinations would not allow us to approach this text with integrity. The way people reason, particular concerning things pertaining to life and godliness, is determined by their perception. In turn, that perception has been shaped by the religious environment to which they have been subjected. If they have been taught in words that the Holy Spirit teaches – sound doctrine expressed in wholesome words – they will reason with God and His purpose in mind. However, if the surroundings in which they have been brought to consider Scripture has been one in which false doctrine was perpetrated in vain words, their thinking and reasoning will be skewed toward earth and sectarian positions. Such people will perceive this text as either confirming their preconceived notion, or else being opposed to it. If the latter is true, they must think of some way to neutralize the text. This may be done in a variety of ways. Considering the extremities of these approaches, they will range from saying the text is corrupt, being inserted by some thoughtless scribe, to saying it belonged to a period of time, or dispensation, that has been defined by men.
The Approach I Will TakeI will approach this text in the awareness that the apprehension of the truth must begin with a firm persuasion that truth is best stated in “words that Holy Spirit teaches.” Further, the very fact of inspiration postulates the use of particular words and expressions, for the objective of inspiration is the intelligent communication of reality. My aim will not be to integrate this text with a theological persuasion of system that has had its genesis with men. The aim will be to see how the Spirit expresses what took place in this text. I will then integrate this text with other texts that affirm the same experience occurring elsewhere. I will also examine how godly people referred to this event, and to others that are declared to have been of the same order. We will then make an effort to harmonize all of this with the revealed objectives of God Himself. If I am unable to harmonize the text to my own satisfaction, I will let it go for the time being. Note the type of harmony that I seek. It is not making an attempt harmonizing the text with other texts that appear to be contradictory. Such an effort is nothing more than a ploy of the devil to throw us off course. Every statement of Scripture is already in harmony, for they were given by the same Spirit.
The harmony must be seen with the “eternal purpose” of God. Once that is seen, it alters the way we approach the text, providing a broader peripheral view of things.
HE WAS FALLEN UPON NONE OF THEM
“ 16a For as yet He was fallen upon none of them . . .”
Here is a text that will not fit into a view of God and the truth as it is in Christ that has been formed by men. Whatever man forms is subject to the limitations that are imposed upon men. It is therefore vain to make any attempt to stuff truth into an intellectual mold that has been formed by man. This being true, we are obliged to take these words precisely as they are stated, and seek to understand them as they are intended to be understood. Remember that heaven has no interest in buttressing human concepts. It is the purpose of God and and His will to be known that is primary,
FOR AS YET
“For as yet . . .” Other versions read, “not yet,” NIV “up to that time,” BBE “until then,” CJB and “before this.” GWN
First, speaking through the Holy Spirit, and with “perfect understanding,” Luke identifies the period time during which the desired effect had not yet taken place. Permit me to once again establish that had taken place during that time.
➪ Philip had “preached Christ” in the city of Samaria (8:5).
➪ The people “with one accord gave heed” to the things that Philip spoke, hearing his words, and seeing the miracles that he did (8:6).
➪ A disruption of Satan’s dominion took place, with unclean spirits coming out of man, and many palsied and lame people being healed (8:7).
➪ There was “great joy in the city” (8:8).
➪ Those who believed what Philip preached concerning the Kingdom of God, and the name of Jesus, “were baptized, both men and women” (8:12).
➪ Simon, who had bewitched the Samaritans for a long time with his sorceries, also believed “and was baptized” (8:13).
➪ The report came to the apostles that Samaria had “received the Word of God” (8:14).
Things Related to Salvation
Things related to being saved had taken place among the Samaritans.
➪ THEY HAD BELIEVED. Jesus said, “He that believeth on Him is not condemned” (John 3:18). Peter said, “whosoever believeth in Him shall receive remission of sins” (Acts 10:43). Paul said, “For Christ is the end of the law for righteousness to every one that believeth” (Rom 10:4). John said, “He that believeth on the Son of God hath the witness in himself” (1 John 5:10).
➪ THEY HAD BEEN BAPTIZED. Jesus said, “He that believeth and is baptized shall be saved” (Mark 16:16). Peter said, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins” (Acts 2:38). Paul said, “For as many of you as have been baptized into Christ have put on Christ” (Gal 3:27).
Yet, the apostles come down to Samaria and pray that those who had believed and been baptized “might receive the Holy Spirit.” They do not pray that they will receive the baptism of the Holy Spirit, but that they might “receive the Holy Spirit.” On the day of Pentecost, Peter told those who were believing his word to repent and be baptized in the name of Jesus for the remission of sins, and they would “receive the gift of the Holy Spirit” (Acts 2:38). The Samaritans had believed and been baptized, and now AFTER their obedience, Peter himself, together with John, are praying that they might “receive the Holy Spirit.” These are just the facts in the case.
HE WAS FALLEN UPON
NONE OF THEM
“ . . . He was fallen upon none of them . . .” Other versions read, “come upon,” NIV “come down on,” CSB “not been given,” CEV and “not yet having on fallen.” INTERLINEAR
Now the reason for the prayer of the apostles is given: the Spirit, we yet, “was fallen upon NONE of them” – not so much as one. And the whole city had believed! Let me remind you of the precision of the language employed here. The apostles prayed that these people might “RECEIVE” the Holy Spirit, because, as yet, He had not “FALLEN” upon any of them. They did not pray the Spirit would fall on them, but that they would receive Him. It is therefore clear that whatever “fallen” on them means, it is synonymous with receiving the Spirit, for that was the what the apostles sought for the Samaritans.
The word “fallen” is correctly translated from the Greek word evpipeptwko,j (epi-pep-tokos). The lexical meaning of the word is, “to fall upon, to rush or press upon,” THAYER “come down upon,” FRIBERG “to press against,” LOUA-NIDA and “come upon.” GINGRICH
This same word is used in the account of the household of Cornelius receiving the Holy Spirit. Luke gives the account in these words: “While Peter yet spake these words, the Holy Ghost fell on all them which heard the word” (Acts 10:44). When Peter recounted that occurrence in Jerusalem, he said thus: “And as I began to speak, the Holy Ghost fell on them, as on us at the beginning” (Acts 11:15). He also added that this is what happened on the day of Pentecost – “as on us at the beginning.” Peter further explained what had happened at the house of Cornelius in these words: “Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?” (Acts 11:17). The experience to which Peter referred is recorded in these words: “they were all filled with the Holy Spirit” (Acts 2:4). Upon hearing these words, those who heard Peter “glorified God, saying, Then hath God also to the Gentiles granted repentance unto life” (Acts 11:18). Some time later, Peter again reported this event saying, “And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as He did unto us” (Acts 15:8). Upon hearing this testimony, James, a pillar in the church at Jerusalem concluded, “Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for His name” (Acts 15:14). He also concluded that this was confirmation that the Lord had accepted the Gentiles, in confirmation of the words of the prophets (Acts 15:17).
Speaking of this experience, Jesus had told His disciples, “But ye shall receive power, after that the Holy Ghost is come upon you” (Acts 1:8).
Statements Concerning the Experience
Now, in order to further develop our perspective of this circumstance, let me remind you of how this kind of experience has been described, and of the conclusions that were drawn concerning it by those with understanding.
➪ The Holy Spirit fell on them.
➪ The apostles therefore prayed that they would receive the Spirit.
➪ God gave them the gift of the Spirit.
➪ The people were filled with the Spirit.
➪ God granted them repentance.
➪ God gave them the Holy Spirit.
➪ God took out a people for His name.
➪ The people had been accepted.
➪ The Spirit came upon the people.
Thus God has spoken of the same experience from a variety of different perspectives. As compared to acquiring the Spirit by means human effort, He came upon the people. From the standpoint of faith, He was received. Viewed from the vantage of the grace of God, He was a given as a Gift. Seen from the view the effect, the people were filled. Concerning impact, the people were given repentance. Considering what was received, it was the Spirit Himself, and not a mere ability. Seen as what God was actually doing, He was taking out a people for Himself. The confirmation was that the people had been accepted. Viewed from the standpoint of the Spirit Himself, He came upon the people.
If we think of the Holy Spirit as being “sent forth” by God into our hearts (Gal 4:6), or being “sent down from heaven” (1 Pet 1:12), or being “shed on us abundantly” (Tit 3:5), to say that He has “fallen upon” people makes perfect sense. Of course, this is precisely the manner in which the gift of the Holy Spirit is spoken of elsewhere. However, if we read this text with the teaching of those who bring a Gospel of the Spirit instead of the Gospel of Christ, we will see the text in a quite different way.
All of these texts to which referred (under the heading “Statements Concerning the Experience”) are speaking of the Spirit falling on the people. I will tell you that within the Christian community, those who are bold enough to speak of the Spirit falling on people do not make these insightful associations. They rather speak of such things as the people falling under the power of the Spirit, whereas the text speaks of the Spirit falling. Others say that the Spirit only fell upon the apostles, while the Scriptures expressly associate the falling of the Spirit with the disciples, the Samaritans, and the household of Cornelius.
In view of these things, we do well to proceed with this text with a determination to confine ourselves to what is actually said, and to reason within the framework of revelation, not sectarian dogma. We have nothing to fear by taking such an approach, for revealed words will never lead us to an erroneous conclusion. It cannot be wrong to reason concerning statements that have been inspired by God. However, the soul who dares to do so only with a mind to establish that what he has already embraced is the whole of the matter is treading on dangerous ground. God does not have a particle of interest in fortifying thoughts that have not originated with Him. When it comes to the thoughts of men that have not been directed by Him, it is written, “The LORD knoweth the thoughts of man, that they are vanity” (Psa 94:11). As simplistic as it may appear, believers must reason within the framework of revelation, not allowing their thinking to drift into the realm from which God has delivered them. This is one of the great curse of spiritual Babylon, Satan’s fabrication of the church that Jesus alone can build. It teaches men to think wrongly, within the wrong context which drives them to a wrong conclusion. There is no such thing as a wrong road that leads to the truth, or a skewed thought that will hit the target of a godly conclusion.
A WORD ABOUT PHILIP’S HUMILITY
It is certainly appropriate here to draw attention to the humility of Philip. He is the one who went down to Samaria, preached to them, worked among them, and reaped a great harvest, with the whole city being filled with joy. One might imagine that he might object to Peter and John coming down to reap where they had bestowed no labor. However, this is not the case. Not only had the apostles been place first in the church, Philip recognized that fact and gladly acquiesced to it. When the members of the body hold fast the Head, and conduct themselves as a part of the whole, a grand harmony is found that brings glory to God. These men did not duplicate one another’s efforts, but did what they had been appointed by Jesus to do. Philip was an evangelist (Acts 21:8), not an apostle, who ranked ahead of him (Eph 4:11).
Because they were placed in their respective position by the Head of the church, and knew that to be the case, they could work harmoniously This they fulfilled the 133rd Psalm in their labors, confirming that is it “good and pleasant for brethren to dwell together in unity.” In that environment, God commands a blessing (Psa 133:3).
THEY WERE ONLY BAPTIZED IN THE NAME OF THE LORD JESUS
“ 16b . . . only they were baptized in the name of the Lord Jesus.” Other versions read, “had only been,” NKJV “had simply been,” NASB “they were only,” DOUAY “they had . . . merely,” WILLIAMS and “They were living simply as men and women who had been baptized in the name of the Lord Jesus.” PHILLIPS
Here is an expression that, if taken seriously, forces men to think outside the confines of tradition religion. This statement is in the Scripture – in every translation. Although it is of no consequence, the higher critics could not find any reason to question its authenticity. We should have no trouble receiving it either.
Here is an inspired explanation for why the Holy Spirit had not fallen upon these believer. It certainly was not because they lacked any faith: they had “believed Philip preaching the things concerning the Kingdom of God, and the name of Jesus Christ.” It was not because they had failed to be obedient: they were all “baptized , both men and women” – or, as this text states, “baptized in the name of the Lord Jesus.” The explanation this gives is arresting: “ONLY they were baptized . . .” The word “only” is translated from the Greek word mo,non, (moh-non), which has the following lexical meaning: “alone, only, merely,” THAYER “without accompaniment, alone.” FRIBERG
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