Acts 8

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 29 2 8 0 0 8. The Church in Palestine, part 1) 8:1b 40) ) ) Outline) 8:1b 11:18 III. The Church in Palestine ) 8:1b 3 A. Persecution ) 8:4 40 B. Ministry of Philip ) 8:4 25 1. In Samaria ) 8:4 8 a.

Proclaiming Christ ) 8:9 13 b. Converting Simon ) 8:14 17 c. With Peter and John ) 8:18 23 d. Opposing Simon ) 8:24 25 e. Conclusion ) 8:26 40 2. To the Ethiopian ) 8:26 29 a.

Traveling ) 8:30 33 b. Reading ) 8:34 35 c. Explaining ) 8:36 40 d. Baptizing ) ) ) ) III. The Church in Palestine) 8:1b 11:18) ) A. Persecution) 8:1b 3) 8 1b On that day a great persecution took place against the church in Jerusalem.

All the believers, except the apostles, were scattered throughout the provinces of Judea and Samaria. 2 Devout men buried Stephen and loudly lamented him. 3 But Saul began to destroy the church. As he entered house after house, he dragged away men and women and put them in prison.) ) 1 1 2 8 0 “tw://bible.?id=14.36.23|AUTODETECT|” From the Old Testament we learn that Jerusalem is a city to which every Jew wished to go. In fact, the last verse in the Hebrew Bible records Cyrus s edict permitting every Jew to go up to Jerusalem 7 1 -1 9 0 “tw://bible.?id=14.36.23|AUTODETECT|” II Chron. 36:23) 1 1 -1 9 0 0 ).��1�� But as in the Old Testament people are drawn to the holy city, so in the New Testament they are sent from Jerusalem into the world. To put it differently, in the Old Testament, Jerusalem exerts a centripetal force on the Jews; in the New Testament, it exercises a centrifugal force on the believers.) 1 1 2 8 0 “tw://bible.?id=40.28.19-40.28.20|AUTODETECT|” Jesus told the apostles to go into the world to make disciples of all nations 7 1 -1 9 0 “tw://bible.?id=40.28.19-40.28.20|AUTODETECT|” Matt. 28:19 20) 1 1 -1 9 0 0 ). They faithfully proclaimed Christ s gospel in Jerusalem, so that the number of believers ran into the thousands. However, the church could not be limited to Jerusalem, for Jesus had instructed the apostles to be witnesses in Jerusalem, Judea, Samaria, and the ends of the world (1:8). In God s providence, the persecution following Stephen s death drove she believers into Judea and Samaria and eventually as far as Phoenicia, Cyprus, and Antioch (11:19). These Christians witnessed to numberless people, with the result that the church continued to grow (11:20 21).) 1 8 2 8 0 0 1b. On that day a great persecution took place against the church in Jerusalem. All the believers, except the apostles, were scattered throughout the provinces of Judea and Samaria.) Stephen s death marks the turning point for the Jerusalem church. Suddenly one of their leaders is maligned by Greek-speaking Jews and apprehended. He is placed before Israel s supreme court to stand trial and is put to death without a verdict. The people in Jerusalem at one time were favorably disposed toward the Christians, but now they are hostile to the point of persecuting them.) a.

On that day. This phrase indicates the day during which the persecution broke out against the Christians. This persecution lasted for some time, for Saul went from house to house in search of believers. In Acts, the word persecution occurs only twice (here and in 13:50). Luke adds the descriptive adjective great to distinguish this incidence from the persecution the apostles and Stephen experienced.) b. All the believers, except the apostles, were scattered.

Who is included in the the term all? Three interpretations are possible.) The first interpretation is that literally every believer endured persecution and was driven from Jerusalem. But even if everyone experienced the effect of persecution, some Christians remained in the city. The text indicates that the apostles stayed.��2�� Further, we expect that Mary the mother of Jesus continued to reside with the apostle John. John Mark s mother, who owned a sizeable house, also either remained there or soon returned (12:12).��3��) A second possibility is that because Hellenistic Jews brought Stephen, a Greek-speaking Jew, to trial, these people now turned against Hellenistic Jewish Christians and drove them out of the city.) And the third interpretation is that although the Greek-speaking Christians bore the brunt of the persecution, Aramaic-speaking believers were not exempt. The high priest and his associates crucified Jesus, imprisoned Peter and John, flogged the apostles, and killed Stephen.

Hence, we assume that the religious and civil leaders of the Sanhedrin were influential in both persecuting the Hebrew Christians and expelling them from Jerusalem.) Moreover, when Saul (Paul) went from house to house searching for believers, he probably made no distinction between Greek-speaking and Aramaic-speaking Christians. In conclusion, we ought nor to interpret the adjective all too strictly. After the persecution, life in the Jerusalem church gradually returned to normalcy, as is evident from the historical sequence in Acts (e.g., see 9:26).) 1 1 2 8 0 “tw://bible.?id=59.1.1|AUTODETECT|” Usually the leaders of a persecuted minority are among the first to be apprehended. Not so in the case of the apostles. They stayed in Jerusalem to encourage the Christians who remained there and those who were scattered. The expression scattered is meaningful to the Jews who lived in the dispersion, for the exile and subsequent persecutions had directly affected their lives. Now the church enters the era of being scattered 7 1 -1 9 0 “tw://bible.?id=59.1.1|AUTODETECT|” James 1:1) 1 1 -1 9 0 “tw://bible.?id=60.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.1|AUTODETECT|” I Peter 1:1) 1 1 -1 9 0 0 ). The Old Testament prophets taught that when a Jew lived in dispersion (for example, during the Babylonian exile), he was receiving God s just punishment for earlier disobedience. Conversely, the New Testament church considered the dispersion of the Jews the divinely ordained means of providing a beachhead for the spread of the gospel in alien territory. ��4��) 1 5 2 8 0 0 2. Devout men buried Stephen and loudly lamented him. 3. But Saul began to destroy the church. As he entered house after house, he dragged away men and women and put them in prison.) a. Time. When Luke reports that certain devout men buried Stephen, he intimates that this took place within hours after his death.

That is, the persecution had not yet broken out, so that God-fearing Christians could pay their respects to Stephen and mourn his demise. Stephen s burial took place that same day, because the Jews would not permit a corpse to defile the land. Even though some Jews were known as devout (2:5),��5�� they could not be expected to lament Stephen s death. Accordingly, I think that immediately after the execution, godly Christians removed Stephen s body to prepare it for burial.) b. Custom. The Jewish Talmud teaches that there should not be any mourning for a criminal put to death by stoning.��6�� But what is probable in this instance was that the custom was not observed because Stephen s death lacked every semblance of legality.

Where the men buried Stephen is unknown, for criminals were customarily buried in a common grave. Yet Jesus was buried in a private tomb, which indicates that Christians enjoyed a measure of freedom. The believers loudly mourned the death of Stephen, the first Christian martyr.) c. Persecutor. But Saul began to destroy the church. This is the third time Luke mentions Saul (7:58; 8:1a, 3).

Although he was a disciple of Gamaliel, Saul lacked his master s moderation. Instead, Luke portrays him as a man (perhaps thirty years of age) who was determined to eliminate the church of Jesus Christ.��7��) In his speeches, Paul indicates that, blinded by zeal, he persecuted numerous people. When they were put to death, he gave his approval (26:10). Hence his concurrence with Stephen s execution was only the beginning of a murderous career.) 1 1 2 8 0 “tw://bible.?id=40.10.17|AUTODETECT|” Luke presents Saul as the Jerusalem inquisitor who was bent on destroying the church, much the same as a wild beast pounces on his prey. By going from house to house, Saul flushed out the Christians and handed them over to the jailers. Continually he dragged both men and women to prison, from where they were brought to trial, perhaps in local synagogues 7 1 -1 9 0 “tw://bible.?id=40.10.17|AUTODETECT|” Matt. 10:17) 1 1 -1 9 0 0 ), and punished. Notice that before the arrest of Stephen, only the Sadducees opposed the apostles (4:1). At Stephen s death, the Pharisees joined in persecuting the church, as is evident from the actions of Saul.) 1 36 2 8 0 0 ) Greek Words, Phrases, and Constructions in 8:1b 3) Verse 1b) ������� from the verb ����� (I persecute), the noun with the -��� ending denotes action that is in progress.) ����������� this is a compound verb with directive meaning.��8�� The form is aorist passive from ��������� (I scatter abroad).) ��� notice that one definite article precedes the two nouns Judea and Samaria. Because of their proximity, these two provinces are linked.) Verses 2 3) ������� the noun derived from �������� (I beat myself) describes the mourner who beats his breast to express his grief.) ��������� the imperfect tense depicts continued action in the past tense. The imperfect is inceptive: he began to destroy. ) ) B. Ministry of Philip) 8:4 40) 4 Then those who had been scattered went from place to place preaching the word. 5 And Philip went down to the city of Samaria and preached Christ to them. 6 The multitudes were paying close attention to what Philip was saying; they listened to him and saw the miracles he was performing. 7 Evil spirits shrieking loudly were coming out of many people who had them; and many paralytics and cripples were healed. 8 So there was great joy in that city.) 9 Now a certain man called Simon used to practice magic arts in that city and astounded the people of Samaria. He said that he was someone great. 10 Everyone, both high and low, paid attention to him and said, This man is the power of God, the power that is called great. 11 They paid attention to him because for a long time he had astounded them with his magic tricks. 12 But when they began to believe Philip, who was preaching the good news concerning the kingdom of God and the name of Jesus Christ, both men and women were being baptized. 13 Even Simon himself believed and was baptized. He stayed close to Philip, and when he saw both great signs and wonders taking place, he was amazed.) 14 When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. 15 They went down there and prayed for them that they might receive the Holy Spirit, 16 because the Holy Spirit had not yet fallen upon any of them.

They had only been baptized in the name of the Lord Jesus. 17 Then Peter and John placed their hands on them and they received the Holy Spirit.) 18 When Simon saw that the Spirit was given through the laying on of the apostles hands, he offered them money 19 and said, Give me also this power, so that anyone on whom I place my hands may receive the Spirit. 20 But Peter said to him: May your silver perish with you because you thought to purchase the gift of God with money! 21 You have neither part nor lot in this matter, for your heart is not right before God. 22 Repent, then, of this wickedness of yours and pray to the Lord. If possible, the intent of your heart may be forgiven you. 23 For I see that you are in the gall of bitterness and the bond of iniquity. 24 Then Simon said, Pray to the Lord for me so that nothing of what you have said may come upon me. ) 25 Now when Peter and John had testified and spoken the word of the Lord, they returned to Jerusalem; and they preached the good news to many villages of the Samaritans.) 26 Then an angel of the Lord spoke to Philip and said, Get ready and go south on the road that goes down from Jerusalem to Gaza. (This is the desert road.) 27 And he got ready and went. Now an Ethiopian eunuch, who was a court official of Candace, queen of the Ethiopians, and her chief treasurer, had gone to Jerusalem to worship. 28 As he was returning and sitting in his carriage, he was reading the book of Isaiah the prophet. 29 And the Spirit told Philip, Go toward this carriage and stay close to it. 30 Then Philip ran toward it and heard the Ethiopian reading from the book of Isaiah the prophet. He asked, Do you understand what you are reading? ) 31 How can I unless someone explains it to me? the official replied. He invited Philip to come up and sit with him. 32 Now the passage of Scripture he was reading was this:) He was led as a sheep to the slaughter,) and as a lamb before its shearer is silent,) so he did not open his mouth.) 33 In his humiliation he was deprived of justice.) Who will tell his descendants,) because his life was taken from the earth? ) 34 The eunuch said to Philip, Tell me, please, about whom did the prophet say this? About himself or someone else? 35 Then Philip began to speak, and beginning with this passage of Scripture he preached to him the good news of Jesus.) 36 And as they were going along the road, they came to some water.

The eunuch said, Look! Water! What prevents me from being baptized? 37 [See the commentary.] 38 He ordered the carriage stopped. Both Philip and the eunuch went down into the water and Philip baptized him. 39 When they came up out of the water, the Spirit of the Lord took Philip away and the eunuch saw him no more. He continued his journey rejoicing. 40 But Philip appeared in Azotus; and passing through, he kept on preaching in all the towns until he came to Caesarea.) ) 1. In Samaria) 8:4 25) Of the seven men whom the apostles appointed to minister to the widows in Jerusalem, Stephen and Philip are the only ones whose activities Luke recounts.

Both men were Greek-speaking Jews who preached Christ s gospel to people who were not Aramaic-speaking Jews. Stephen went to the Hellenistic Jews in Jerusalem (6:9 10); Philip went to Samaria.) When persecution drove the Christians from Jerusalem, they went to the rural areas of Judea and Samaria. There they testified for Jesus Christ and made his gospel known.) a. Proclaiming Christ) 8:4 8) 4. Then those who had been scattered went from place to place preaching the word. 5. And Philip went down to the city of Samaria and preached Christ to them.) The blood of martyrs is the seed of the church.

This time-honored proverb proved to be true for the Christians who experienced persecution after the death of Stephen. They fled Jerusalem and went from place to place in the countryside of both Judea and Samaria. Wherever they went, they preached the Good News and consequently founded churches.) 1 1 2 8 0 “tw://bible.?id=43.4.39-43.4.42|AUTODETECT|” Whereas Jews were accustomed to avoid any contact with Samaritans, Jesus stayed with the Samaritans for two days, proclaimed the gospel to them, and gained numerous adherents to the faith 7 1 -1 9 0 “tw://bible.?id=43.4.39-43.4.42|AUTODETECT|” John 4:39 42) 1 1 -1 9 0 “tw://bible.?id=43.4.20|AUTODETECT|” ). After Stephen s death, Jewish Christians from Jerusalem came to the Samaritans with the message of salvation. One of these Jewish Christians was Philip (not the apostle), the deacon who was also called the evangelist (21:8). The apostles remained in Jerusalem while Philip traveled to a prominent city in Samaria. Philip could relate to the Samaritans, who worshiped on Mount Gerizim, for both he and the Samaritans were excluded from worshiping in the Jerusalem temple 7 1 -1 9 0 “tw://bible.?id=43.4.20|AUTODETECT|” John 4:20) 1 1 -1 9 0 0 ). Expelled from Jerusalem, Philip knew that God is not limited to one particular place but can be worshiped anywhere.) 1 1 2 8 0 0 Translators have difficulties choosing the correct reading for verse 5. Textual evidence strongly supports the reading Philip went down to the city of Samaria. But most translators favor another rendering: Philip went down to a city of Samaria. The capital city, Samaria, renamed Sebaste by Herod the Great, was a Gentile city in apostolic times. The historical context seems to favor a less important city, perhaps Shechem (or Sychar), located near Jacob s well.��9�� Luke, however, fails to name the city, so we are unable to ascertain its identity.) 1 1 2 8 0 “tw://bible.?id=40.10.5|AUTODETECT|” Philip preached Christ, Luke writes, to the Samaritans. They were no longer excluded from the Good News 7 1 -1 9 0 “tw://bible.?id=40.10.5|AUTODETECT|” Matt. 10:5) 1 1 -1 9 0 0 ), which is God s universal message to all people. Because the Samaritans were only half a step removed from the Jews, so to speak, they were the first to hear Christ s gospel now that the Jews had expelled the Christians from Jerusalem.) 1 5 2 8 0 0 6. The multitudes were paying close attention to what Philip was saying; they listened to him and saw the miracles he was performing. 7. Evil spirits shrieking loudly were coming out of many people who had them; and many paralytics and cripples were healed. 8. So there was great joy in that city.) The multitudes were paying close attention. Notice these two parallels:) First, there is a parallel between the preaching of the apostles in Jerusalem and that of Philip in Samaria. On the day of Pentecost and on later occasions, thousands of people came to listen to the apostles, who were preaching the gospel.

In Samaria, Philip preached and multitudes came to listen to him.) Second, note the parallel between the miracles performed by the apostles and Stephen and by Philip. First Peter, then the apostles, and later Stephen worked numerous great miracles among the people.��10�� In Samaria, Philip also performed wonders and the crowds paid close attention to what he said and did. The special gift of preaching and performing wonders, therefore, was not limited to the apostles. Stephen and Philip, who were commissioned to aid the poor, also possessed this gift.) Philip drew crowds in Samaria as a result of his preaching and healing ministry. The Greek indicates that he kept on doing miracles while the crowds continued to listen to and watch him. The people gave Philip their undivided attention; through the preaching of the gospel and the evidence of divine miracles, they came to faith in Christ.) 1 1 2 8 0 “tw://bible.?id=41.1.23-41.1.26|AUTODETECT|” When Jesus began his ministry, Satan opposed him by causing his evil spirits to dwell in numerous people. Some of these demons were in the synagogue worship services and identified Jesus as the Holy One of God 7 1 -1 9 0 “tw://bible.?id=41.1.23-41.1.26|AUTODETECT|” Mark 1:23 26) 1 1 -1 9 0 0 ). In apostolic times, demon possession continued undiminished. Peter cast out evil spirits from people who were coming to him from the towns surrounding Jerusalem (5:16). Paul exorcised a spirit from a slave girl in Philippi (16:16 18) and cast out demons when he taught and preached in Ephesus (19:12). Philip likewise cast out evil spirits from Samaritans. He exorcised the demons, who made their exits known with loud shrieks. They knew that Philip spoke to them in the name and power of Jesus. In their outreach to Jews and Gentiles, Peter, Paul, and Philip knew that they confronted Satan s opposition to Jesus Christ.��11��) 1 1 2 8 0 “tw://bible.?id=48.5.22|AUTODETECT|” Philip also healed paralytics and those who were crippled. Through his ministry, the people received physical and spiritual healing. Hence Luke reports that there was great joy in this Samaritan city. One of the fruits of the Spirit is joy 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 0 ), which Christians demonstrate especially when they first come to know Jesus Christ.) 1 20 2 8 0 0 ) Greek Words, Phrases, and Constructions in 8:4 7) Verse 4) �1 �r� �V� this is a resumptive phrase that is transitional.��12��) Verse 5) �������� the compound verb in the aorist active participle is directive and at the same time descriptive. One either goes up to Jerusalem or goes down from it to another place.) �t� ����� the manuscript support for the inclusion of the definite article is strong and thus demands retention. However, because Luke reveals no place name, translators favor deletion.��13��) �P���� grammatically this pronoun should have been in the singular. The plural masculine is used to refer to people.��14��) Verse 6) ��������� the imperfect tense denotes continued action; the compound signifies pay attention to. Literally it means they continued to hold [the mind] to. ) � �� ������ this is a favorite construction in the writings of Luke and appears frequently. It expresses time: while they were listening. ) Verse 7) ������ this nominative case in the plural cannot be the subject of the verb �������� (they went out).

The subject is the accusative plural �������� (spirits), which is the direct object of the present participle ������ (having). Kirsopp Lake and H. J. Cadbury attribute this anacoluthon to mental telescoping to which all writers are liable. ��15�� That is, Luke took the noun spirits as a nominative case and thus as the subject of the verb. The nominative and accusative endings of this noun are identical. Luke forgot that he already had started the sentence with the nominative adjective many.) ) ) b.

Converting Simon) 8:9 13) Philip receives a warm reception from the Samaritans as he preaches the Good News and heals the sick. The power of Christ s gospel and Philip s divine authority to perform miracles are greater and stronger than the magic arts of Simon the sorcerer.) 9. Now a certain man called Simon used to practice magic arts in that city and astounded the people of Samaria. He said that he was someone great.) In Jerusalem, Satan s opposition to the church came in the form of the deceit of Ananias and Sapphira (5:1 11), the imprisonment of the apostles (4:3; 5:18), the death of Stephen (7:60), and the great persecution (8:1b). In Samaria, Satan employs different methods to thwart the growth of the church. He uses a man named Simon, known in Samaria as the sorcerer.

Luke introduces Simon as someone who practiced magic arts in that particular Samaritan city.) 1 1 2 8 0 “tw://bible.?id=48.5.20|AUTODETECT|” We need not think that Simon performed some tricks by sleight of hand (a form of deceiving the mind because the eye fails to observe correctly). Rather, we must see the magic arts as a serious threat to the Christian faith, because they represent witchcraft and sorcery. Among the vices Paul lists as acts of the sinful nature is witchcraft 7 1 -1 9 0 “tw://bible.?id=48.5.20|AUTODETECT|” Gal. 5:20) 1 1 -1 9 0 “tw://bible.?id=66.21.8|AUTODETECT|” ). Those who practice magic arts are excluded from the Holy City and are cast into the fiery lake of burning sulfur 7 1 -1 9 0 “tw://bible.?id=66.21.8|AUTODETECT|” Rev. 21:8) 1 1 -1 9 0 “tw://bible.?id=66.22.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.15|AUTODETECT|” 22:15) 1 1 -1 9 0 “tw://bible.?id=5.18.10-5.18.14|AUTODETECT|” ). Magic arts originate with Satan and are diametrically opposed to God. Therefore, God tells his people not to become involved in any form of magic 7 1 -1 9 0 “tw://bible.?id=5.18.10-5.18.14|AUTODETECT|” Deut. 18:10 14) 1 1 -1 9 0 0 ).��16��) 1 2 2 8 0 0 Simon the sorcerer had been able to astound the people for a long time with his magic. When Philip came to Samaria and proclaimed the Good News, Simon believed and was baptized. Before his conversion, he boasted that he was someone great. Moreover, the people paid him great respect. They regarded Simon as someone who had received divine power to perform his magic.) 10. Everyone, both high and low, paid attention to him and said, This man is the power of God, the power that is called great. 11. They paid attention to him because for a long time he had astounded them with his magic tricks.) 1 1 2 8 0 “tw://bible.?id=12.17.24-12.17.41|AUTODETECT|” The Scriptures of the Samaritans consisted of the five books of Moses that, in the light of the entire Old Testament, gave them only a segment of religious truth. The Jews forbade the Samaritans to worship in Jerusalem; therefore, they worshiped in their own temple on top of Mount Gerizim. They also expected the coming of the Messiah, whom they called Ta eb. Because of their mixed racial and religious background 7 1 -1 9 0 “tw://bible.?id=12.17.24-12.17.41|AUTODETECT|” II Kings 17:24 41) 1 1 -1 9 0 0 ), they were receptive to sorcery.��17��) 1 1 2 8 0 0 In the second century, Justin Martyr asserted that Simon the sorcerer moved from Samaria to Rome, where, because of his magic arts, he was honored as a god. Justin probably was mistaken when he claimed that a statue in Rome was dedicated to Simon: To Simon the Holy God ; it probably had the words To the God Semo Sancus. This statue, therefore, honored not Simon but a Sabine god.��18�� In the second and third centuries, Simon s name was frequently mentioned. He even was regarded as the father of Gnosticism.��19�� But the question remains whether the Simon who listened to Philip and Peter is to be identified with the Simon who originated the Gnostic movement. Scholars who question this point have refuted reports that indicate a link between Simon the sorcerer and pre-Christian Gnosticism. In spite of the strong evidence provided by writers of the first few centuries, scholars claim that the course of development of the movement known as Simonianism remains as obscure as ever.��20��) 1 1 2 8 0 “tw://bible.?id=1.19.11|AUTODETECT|” Everyone, both high and low, paid attention to him. Before Philip came to the Samaritans, these people held Simon in high esteem. The expression translated both high and low or young and old is rather common in Scripture 7 1 -1 9 0 “tw://bible.?id=1.19.11|AUTODETECT|” Gen. 19:11) 1 1 -1 9 0 0 ) and indicates that Simon had numerous admirers. The Samaritans confessed their faith in him and said, This man is the power of God, the power that is called great. The Samaritans believed in one God and presumably regarded Simon as God s representative endowed with divine power. By contrast, it could also be that Simon proclaimed himself to be God because of the magic deeds he performed.) 1 1 2 8 0 “tw://bible.?id=40.26.64|AUTODETECT|” The Greek word translated power can also mean Mighty One. Then it is a circumlocution for the name of God, This is evident, for example, from Jesus response to a question from the high priest.��21�� At his trial, Jesus said to the high priest, In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven 7 1 -1 9 0 “tw://bible.?id=40.26.64|AUTODETECT|” Matt. 26:64) 1 1 -1 9 0 0 , NIV). However, having said all this, we are unable to determine the exact intent of this Samaritan creedal statement and accordingly must leave it an open question.) 1 5 2 8 0 0 The influence of Simon was enormous and his following immense. For a long time he had held the people in his power because of his magic arts. But when Philip appears, preaches the Good News, and performs healing miracles, the people pay close attention to what Philip has to say and to the wonders he performs. To them, Philip s message and deeds far surpass Simon s performance.) 12. But when they began to believe Philip, who was preaching the good news concerning the kingdom of God and the name of Jesus Christ, both men and women were being baptized. 13. Even Simon himself believed and was baptized.

He stayed close to Philip, and when he saw both great signs and wonders taking place, he was amazed.) a. But when they began to believe Philip. The Samaritans accept the gospel Philip proclaims and begin to believe the message he brings. I have translated the verb began to believe, indicating an action that has a starting point and then continues unabated. The Samaritans first give their intellectual assent to Philip s message and then commit themselves to Jesus by requesting baptism. We know that their commitment is genuine, especially when Peter and John arrive and the Holy Spirit comes upon the Samaritans.

When the Holy Spirit chooses to dwell in them, he provides the evidence that their faith is genuine. We conclude, therefore, that the Samaritans believe Philip and the message of salvation he proclaims.��22��) b. The good news concerning the kingdom of God and the name of Jesus Christ. Luke discloses the full content of Philip s message; that is, he first mentions the expression kingdom of God and then speaks of the name of Jesus Christ. In the synoptic Gospels, especially in Matthew, the kingdom concept is prominent. But in Acts, it occurs only four times (19:8; 20:25; 28:23, 31).

Here the words kingdom of God should not be interpreted merely as a synonym for the gospel. Rather, Luke uses this term to illustrate that Philip stressed the kingship and sovereignty of God in this world in opposition to the powers of Satan which Simon displayed through his magic.) Moreover, Philip proclaims the name of Jesus Christ to the Samaritans. Note that the term name connotes the full revelation of the Son of God and that the double name Jesus Christ reveals both his earthly ministry and his divine office. Jesus, therefore, is king in the kingdom of God. The Samaritans hear the full gospel of salvation, something which Simon is unable to give them. And they respond to Philip with the request for baptism.) 1 1 2 8 0 “tw://bible.?id=43.4.9|AUTODETECT|” c. Both men and women were being baptized. Luke no longer reports specific numbers of believers, but merely states that men and women profess their faith in Jesus Christ and are baptized (compare 5:14). With the verb to baptize in the imperfect tense, Luke indicates continued action. We presume that the baptismal ceremony was constantly repeated. Notice also that the walls separating Jews and Samaritans 7 1 -1 9 0 “tw://bible.?id=43.4.9|AUTODETECT|” John 4:9) 1 1 -1 9 0 0 ) have been taken down. The Samaritans are being baptized by a Jew.) 1 5 2 8 0 0 d. Even Simon himself believed and was baptized. Simon acknowledges that someone greater and more powerful than he has appeared in Samaria. When the people leave him and follow Philip, he joins the crowd and accepts the presence of a superior power. He observes the miracles Philip performs, but the preaching of the gospel does not appear to change his heart (see v. 21). He is of the opinion that he is in league with some powerful spirit. ��23�� He views baptism not as a sign of entering into a relationship with the Triune God but as an initiation into fellowship with that powerful spirit.

He expects that through baptism he will receive the same power Philip has to perform miracles (see v. 19).) e. When he saw both great signs and wonders taking place, he was amazed. After his baptism, Simon stays close to Philip and follows him wherever he goes. Luke discloses the reason for Simon s action: the magician s interest in the great signs and wonders that kept on occurring. The Greek word translated wonders actually means powers. Simon is interested in the powerful miracles that Philip performs.

He has never seen anything comparable to what Philip does. Luke writes that as Simon is observing the great signs and wonders he is amazed. Thus Simon reveals that his interest is not in knowing Jesus Christ but in the divine powers Philip displays.) We conclude this section with three brief observations. First, Philip is unable to judge Simon s heart and thus accepts his testimony of faith in Christ. Next, the account of Simon s baptism is adequate proof that baptism is not an act which effects salvation. And third, Simon was baptized with the Samaritans in order not to offend the people among whom he lived and worked.��24��) ) Practical Considerations in 8:9 13) 1 1 2 8 0 “tw://bible.?id=1.3.5|AUTODETECT|” Today occult practices that range from palm reading to the horoscope, fortune telling, spiritism, and magic are common. Of course, these practices go back to the beginning of human history, but in recent years the general public has accepted them as part of life. People who dabble in the occult desire information that is not available to them through normal channels; they want to communicate with supernatural or demonic powers; and they strive to acquire such power so that other people can be their servants.��25�� They believe the lie that Satan told Adam and Eve in Paradise: You will be like God 7 1 -1 9 0 “tw://bible.?id=1.3.5|AUTODETECT|” Gen. 3:5) 1 1 -1 9 0 0 ). Thus, in their quest to acquire knowledge supernaturally, they are slaves of Satan and repudiate the claims of Christ.) 1 1 2 8 0 0 What is the difference between the occult and the Christian religion? A few criteria provide an answer to this question. In the mysterious practice of magic, a professional manipulates a gullible person for his own benefit. In religion, a person prayerfully asks God to fulfill his spiritual and material needs. Magic is directed so the individual in private; religion is a group activity and is open to the public. And last, occult practices are impersonal; by contrast, religious services evoke a personal interaction between God and his people at worship.��26��) 1 1 2 8 0 “tw://bible.?id=19.81.8-19.81.10|AUTODETECT|” Both the Old and New Testaments denounce the abominable practices of the occult. God wants his people to put their trust in him only, for he says, I am the Lord your God. He cares for his people and fills all their needs 7 1 -1 9 0 “tw://bible.?id=19.81.8-19.81.10|AUTODETECT|” Ps. 81:8 10) 1 1 -1 9 0 0 ).) 1 18 2 8 0 0 ) Greek Words, Phrases, and Constructions in 8:9 11) Verse 9) ���������� first, note that the imperfect tense is the customary imperfect, he used to practice. Next, the verb is a compound consisting of the preposition ��� (before) and the verb Q����� (to be). And third, the verb is part of a periphrastic construction with the present participle ������� (practicing magic arts).) �x ���� Luke literally describes the Samaritans as the nation of the Samaria. He refrains from using the term A ����, which relates to God s people (e.g., 4:27).) ���� ����� this combination expresses the superlative idea, a very great man. ) Verse 11) ��������� three times (vv. 6, 10, 11) this verb occurs to show the intense interest of the Samaritans. See the explanation at verse 6.) ���� �������� with these magic arts. The dative is instrumental.

For the related word ����� see 13:6, 8.) ���������� the perfect active infinitive of the verb ������� (I amaze) is a perfect of broken continuity to express repeated action in the past.��27��) ) ) c. With Peter and John) 8:14 17) Do the apostles go to Samaria to approve the work that Philip has done? Does Philip lack the gift of the Holy Spirit? Is there an inadequacy in establishing the Christian church in Samaria? We ask these questions in the context of the development of the church as Luke portrays this development in Acts.) Before his ascension, Jesus told the apostles to remain in Jerusalem and to await the coming of the Holy Spirit. When they received the power of the Holy Spirit, they began to be witnesses for Jesus in Jerusalem, Judea and Samaria, and the ends of the world (1:8).) The theme that Luke unfolds is one of ever-widening circles comparable to those created by a stone thrown into a placid pond.

The Spirit is poured out on Jewish people in Jerusalem and the church there begins to develop. When Philip preaches in Samaria and Samaritans believe and are baptized, the apostles come from Jerusalem to welcome these believers into the Christian church. God binds Jewish Christians and Samaritan Christians together in one church.��28�� He breaks down the wall of separation that has existed between the Jew and the Samaritan. And he abolishes any animosity between these two groups (compare 11:17). He also causes the Holy Spirit to descend, so that the Samaritans experience their own Pentecost, so to speak, and Jew and Samaritan know that they are one in Christ.) 14. When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them.) 1 1 2 8 0 “tw://bible.?id=42.9.54|AUTODETECT|” The apostles in Jerusalem hear about the work Philip has performed in Samaria and now deliberate what to do. In harmony with Jesus command to be witnesses in Samaria, they commission Peter and John to travel to the city where Philip is preaching Christ s gospel. They instruct Peter and John to be their official representatives to welcome the Samaritan believers into the Christian church. Incidentally, this is the last time Luke mentions John s name in Acts. Also note that at one time, John and his brother James asked Jesus if they might call down fire from heaven to destroy the Samaritans 7 1 -1 9 0 “tw://bible.?id=42.9.54|AUTODETECT|” Luke 9:54) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 Luke writes that the apostles heard that Samaria received God s word. The word Samaria is a general term that signifies not the country as such but the Samaritans as a people. And the expression the word of God, which in Acts and the rest of the New Testament is similar to the phrases the word of the Lord or simply the word, is equivalent to the message and witness of Jesus embodied in the gospel of Christ.��29��) 15. They went down there and prayed for them that they might receive the Holy Spirit, 16. because the Holy Spirit had not yet fallen upon any of them. They had only been baptized in the name of the Lord Jesus.) Peter and John leave Jerusalem (see v. 5) and travel to the town where Philip is preaching to and baptizing the Samaritans. When the apostles arrive, they pray for the Samaritans and ask God to send the Holy Spirit to these recent converts (compare 2:38; 10:44).

Luke records that the Samaritans have not had the experience of the Holy Spirit falling upon them and that they are baptized not in the name of the Triune God but in the name of Jesus.) Is Philip, because he is an evangelist and not an apostle, unable to pray for the gift of the Holy Spirit? Is not the Spirit at work as Samaritans turn in faith to Christ? And why does Philip baptize only in the name of Jesus? I will try to answer these questions one by one.) First, did Philip have the ability to pray for the gift of the Holy Spirit? Certainly he had the ability, for he himself was full of the Spirit (6:3). However, God sent the apostles Peter and John to Samaria to signify that through the apostles he officially approved a new level of development in the church: adding the Samaritan believers.

God confirmed this new phase by sending the Holy Spirit as a visible sign of his divine presence. As he declared his presence among the Jewish Christians in Jerusalem, so he affirmed his nearness to the Samaritan believers.) Notice also that when Peter preached in the house of Cornelius and baptized Gentile believers, God once again approved of a new period in the growth of the church by sending his Spirit (10:44). I conclude, then, that as the apostles fulfilled the mandate to be witnesses in Jerusalem, Samaria, and the Gentile world (1:8), God sanctioned every initial stage with the outpouring of the Holy Spirit. God affirmed this new phase in Samaria through the apostles and not through Philip.) 1 1 2 8 0 “tw://bible.?id=45.8.9|AUTODETECT|” Second, is not the Spirit at work among the Samaritans when they accept Christ in faith? Definitely; these believers are baptized externally with water and internally experience rebirth and renewal through the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” Rom. 8:9) 1 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” I Cor. 12:3) 1 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” II Thess. 2:13) 1 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” Titus 3:5) 1 1 -1 9 0 “tw://bible.?id=60.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.2|AUTODETECT|” I Peter 1:2) 1 1 -1 9 0 “tw://bible.?id=46.14.27|AUTODETECT|” ). The significance of the outpouring of the Spirit on the Samaritan believers, accordingly, lies in the visible signs that result from the Spirit s arrival 7 1 -1 9 0 “tw://bible.?id=46.14.27|AUTODETECT|” I Cor. 14:27) 1 1 -1 9 0 0 ). The power of the Holy Spirit, evident in the lives of Jewish believers after Pentecost, now becomes reality in the hearts and lives of believers in Samaria. In other words, the outpouring of the Spirit upon the Samaritans is proof of their equality with the Jerusalem believers.) 1 1 2 8 0 “tw://bible.?id=40.28.19|AUTODETECT|” Third, why did Philip baptize the Samaritans only in the name of Jesus? We see an inconsistency with the Great Commission formula that prescribes baptism in the name of the Father, the Son, and the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” Matt. 28:19) 1 1 -1 9 0 0 ). But note that the emphasis in this formula is on the word name, which refers to God s full revelation in word and deed. Philip baptized the people in this full revelation and specified the name Jesus (see v. 12). He followed the common contemporary formula for baptism (see 2:38; 10:48; 19:5). This particular formula should be understood in the historical context of apostolic preaching in which the expression the name of Jesus occurs numerous times.��30��) 1 6 2 8 0 0 We should not place more emphasis on the baptism formula than the historical circumstances warrant. Concludes Donald Guthrie, There is no support for the view that the use of the triune name would be regarded as any more or less effective than the simple name of Jesus. ��31�� The context shows that Philip proclaims Jesus to the Samaritans (v. 12); hence, their baptism in that name means that their baptism is the same as that of the Jewish Christians.) 17. Then Peter and John placed their hands on them and they received the Holy Spirit.) Peter and John, representing the twelve apostles, place their hands on the Samaritan believers, who consequently receive the Holy Spirit. This event marks the full Samaritan participation in the Christian church (also see 19:6). The event itself is lucid and simple. Interpreting its meaning, however, has always been problematic because of varying theological views.��32�� We are unable to discuss these views at length and will limit ourselves to a few comments.) In certain segments of the church, theologians derive the sacrament or rite of confirmation from this passage.

For example, in harmony with a papal letter, Roman Catholic theologians teach that the imposition of hands is designated by the anointing of the forehead which by another name is called confirmation, because through it the Holy Spirit is given for an increase [of grace] and strength. ��33�� They say that as the apostles in the early church confirmed the Samaritans by placing their hands on them, so the church as successor to the apostles today confirms the faithful.) However, in apostolic times Philip baptized the Ethiopian eunuch, who did not receive apostolic confirmation (8:36 39). Conversely, Ananias placed his hands on Saul, who then received the Holy Spirit (9:17). Yet Ananias was not an apostle. Peter did not place his hands on those who were baptized in Cornelius s household (10:44 48). And Paul did not lay his hands on the Philippian jailer and the members of his household, even though they were baptized (16:30 34).) Except for 19:6, the historical context in Acts fails to lend support to the teaching that the church must have a sacrament of confirmation that is administered by placing hands on every believer, so that he or she may receive the Holy Spirit. In fact, the New Testament does not command the church to follow the practice of Peter and John in Samaria.

On the other hand, there is no reason why the scriptural practice of laying on of hands with prayer should not be continued as such, [that is,] so long as there is no thought of a necessary bestowal of spiritual gifts by this means. ��34��) 1 1 2 8 0 “tw://bible.?id=45.5.5|AUTODETECT|” What does the New Testament teach us about the reception of the Holy Spirit? The outpouring of the Spirit occurred in Jerusalem (2:1 4) and was repeated when the church added new groups: the Samaritans (8:11 17), the Gentiles (10:44 47), and the disciples of John the Baptist (19:1 7). But apart from these special manifestations, the New Testament is devoid of references to Jews or Gentiles receiving the Holy Spirit by the laying on of apostolic hands. Because of Pentecost, the Holy Spirit remains with the church and lives in the hearts of all true believers 7 1 -1 9 0 “tw://bible.?id=45.5.5|AUTODETECT|” Rom. 5:5) 1 1 -1 9 0 “tw://bible.?id=45.8.9-45.8.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.9-45.8.11|AUTODETECT|” 8:9 11) 1 1 -1 9 0 “tw://bible.?id=49.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.13|AUTODETECT|” Eph. 1:13) 1 1 -1 9 0 “tw://bible.?id=49.4.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.30|AUTODETECT|” 4:30) 1 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” ). Paul reveals that the bodies of believers are the temple of the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” I Cor. 3:16) 1 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” 6:19) 1 1 -1 9 0 0 ). Therefore, from these New Testament passages we learn that those who believe and are baptized have also the Spirit of God. ��35��) 1 23 2 8 0 0 ) ) Greek Words, Phrases, and Constructions in 8:14 17) Verse 14) �������� although this form is passive, it is translated as an active. The perfect tense from the verb ������� (I receive, accept) signifies lasting effect.) Verse 15) ������ ���� Luke intends no distinction between this form and the form that has definite articles: �x ������ �x ����.��36��) Verses 16 17) &� ���������� this is the past periphrastic construction that consists of the imperfect tense of the verb to be with the perfect participle. The perfect from the compound ������� (I come upon) denotes abiding result.) �������� note the use of the imperfect tense to depict duration. The subject of this verb, of course, is the understood noun Samaritans and not the noun apostles.) ) ) d. Opposing Simon) 8:18 23) Here is the second part of the account about Simon (see vv. 9 13) that stands in direct contrast to God s gift of the Holy Spirit to the Samaritans. Luke skillfully places Barnabas s generosity (4:36 37) over against the deceit of Ananias and Sapphira (5:1 11).

He compares God s majestic power with Satan s wicked influence. Accordingly, Luke depicts the Samaritans receiving the Holy Spirit in the expanding church and Satan using Simon to make a mockery of the Christian faith.) Simon s actions reveal that he has not experienced a genuine conversion and has not received the Spirit. Seeing the external evidence of the Spirit, Simon evaluates gifts on a commercial basis and offers the apostles money for the presence of the Spirit.) 18. When Simon saw that the Spirit was given through the laying on of the apostles hands, he offered them money 19. and said, Give me also this power, so that anyone on whom I place my hands may receive the Spirit. ) When the Samaritans receive the Holy Spirit, the Spirit s presence is evident in external signs. Although Luke s terse description omits details, we assume that some signs, perhaps in the form of miracles, were visible to the people. For Simon, who thinks in terms of the magic arts, possession of these extraordinary gifts becomes imperative.

He, too, wishes to have at his disposal the power that Philip displayed when he healed the sick and cast out demons. Simon noticed that the Jerusalem apostles placed their hands on the Samaritans, who then received the miraculous power of the Holy Spirit. The fact that he was by-passed because of his lack of genuine faith does not occur to him.) In earlier days, Simon had obtained magical formulas from other practitioners by paying them certain amounts of money. And he had charged the people fees for the services he rendered. Now he approaches Peter and John, whom he considers agents of the Holy Spirit, and offers them money. If he is able to purchase this supernatural power, he will rise to even greater heights than he achieved before his conversion to the Christian faith.

Thus, Simon tries to purchase spiritual gifts. Incidentally, in English the term simony means the buying or selling of an ecclesiastical office or obtaining an ecclesiastical promotion by offering money.) When Simon offers Peter and John money, he is not trying to bribe them or pay them an honorarium for becoming their associate. Instead, he is of the opinion that he can purchase a priesthood from Peter and John in much the same manner as he is able to obtain a priesthood in any pagan religion. In the first half of the first century, such priesthoods were often sold by auction.��37��) Give me also this power, so that anyone on whom I place my hands may receive the Spirit. Simon has intentions of being a leader in the Samaritan church with authority to place hands on people to give them the Holy Spirit. He wants to function as a priest who is subordinate to the apostles.

For him, the Holy Spirit is a power that can be subjected to the will of man.) Simon offends God by placing the Holy Spirit on the same level as his magic arts. Because he wants to buy the Spirit of God, he demonstrates that he has no knowledge of spiritual matters. He fails to see that the apostles possess heavenly power to glorify God. He wants to have supernatural powers to promote himself.��38��) 20. But Peter said to him: May your silver perish with you because you thought to purchase the gift of God with money! ) 1 1 2 8 0 “tw://bible.?id=42.10.7|AUTODETECT|” Note the contrast between God s servants and Simon the sorcerer. Although Jesus instructed his disciples that the worker deserves his wages 7 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” Luke 10:7) 1 1 -1 9 0 “tw://bible.?id=46.9.4|AUTODETECT|” ) and that those who proclaim the gospel should receive adequate remuneration for their work 7 1 -1 9 0 “tw://bible.?id=46.9.4|AUTODETECT|” I Cor. 9:4) 1 1 -1 9 0 “tw://bible.?id=44.20.33-44.20.35|AUTODETECT|” ), he never told them to charge people for their services. Listen to Paul, who states categorically that he has not desired any gold, silver, or clothing from anyone, but has worked with his own hands to meet his needs 7 1 -1 9 0 “tw://bible.?id=44.20.33-44.20.35|AUTODETECT|” Acts 20:33 35) 1 1 -1 9 0 “tw://bible.?id=47.11.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.7|AUTODETECT|” II Cor. 11:7) 1 1 -1 9 0 “tw://bible.?id=60.5.2|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=60.5.2|AUTODETECT|” I Peter 5:2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.10.8|AUTODETECT|” Believers who receive spiritual benefits are not charged and do not pay for them, because Jesus said, Freely you have received, freely give 7 1 -1 9 0 “tw://bible.?id=40.10.8|AUTODETECT|” Matt. 10:8) 1 1 -1 9 0 “tw://bible.?id=12.5.15-12.5.16|AUTODETECT|” ). This is in harmony with the Old Testament example of Elisha, who refused to accept a gift for healing Naaman from leprosy. But his servant, Gehazi, who took money and clothes from Naaman, contracted leprosy punishment for his greed 7 1 -1 9 0 “tw://bible.?id=12.5.15-12.5.16|AUTODETECT|” II Kings 5:15 16) 1 1 -1 9 0 “tw://bible.?id=12.5.23-12.5.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=12.5.23-12.5.27|AUTODETECT|” 23 27) 1 1 -1 9 0 0 ). Similarly, Simon approaches spiritual matters from a commercial point of view and thus hears Peter pronounce a curse over him.) 1 2 2 8 0 0 May your silver perish with you because you thought to purchase the gift of God with money. Peter zealously guards God s glory and honor and rebuffs the attacks of Satan, who, through Simon, seeks to pervert the truth. He utters a curse that has an Old Testament echo, for he tells Simon that he and his money are on the way to hell. Peter s curse has far-reaching significance that relates not merely to the elimination of money and to Simon s physical death, but even to his state after death.��39�� Simon s sin is that he values God s Spirit in terms of a given sum of money, that money as such is of chief importance to him, and that he worships the creature (money) rather than God.) 21. You have neither part nor lot in this matter, for your heart is not right before God. ) 1 1 2 8 0 “tw://bible.?id=23.57.6|AUTODETECT|” Peter excludes Simon completely from the Christian community by saying that Simon has neither part nor lot in receiving the Holy Spirit. If Simon had part or lot in this matter, he would not have to ask for it. The word part points to partnership and the term lot to ownership. The words are an idiom that was well known to the Levites, because they had no share or inheritance in the real estate of Israel.��40�� Simon the sorcerer, however, has no share or lot in the Lord 7 1 -1 9 0 “tw://bible.?id=23.57.6|AUTODETECT|” Isa. 57:6) 1 1 -1 9 0 0 ). He is completely unqualified to receive the Holy Spirit and to become a teacher of the Good News. The words this matter refer to the work of teaching and preaching Christ s gospel.) 1 1 2 8 0 “tw://bible.?id=19.78.37|AUTODETECT|” Why is Simon excluded? With spiritual discernment Peter looks at Simon and says, Your heart is not right before God. Peter is actually quoting from ) 7 1 -1 9 0 “tw://bible.?id=19.78.37|AUTODETECT|” Psalms 78:37) 1 1 -1 9 0 0 , where the psalmist records the unfaithfulness of the rebellious Israelites who perished in the desert. Peter looks at the wellspring of Simon s life and knows that spiritually Simon is serving not God but himself. There is only one way to effect a change in this condition and that is to repent. By implication, Simon s earlier confession of faith and subsequent baptism (v. 13) are meaningless because of this unrepentant heart. Therefore, Peter shows him the way of salvation and says,) 1 3 2 8 0 0 22. Repent, then, of this wickedness of yours and pray to the Lord. If possible, the intent of your heart may be forgiven you. 23. For I see that you are in the gall of bitterness and the bond of iniquity. ) a. Contrast. Comparing the account about Ananias and Sapphira (5:1 11) with that about Simon the sorcerer, we see a number of differences.

Ananias and Sapphira were Jewish Christians who professed to know the Lord and to be filled with the Holy Spirit. They belonged to the true Israel; they were baptized and instructed in the faith by the apostles. They sinned against the Holy Spirit by purposely deceiving and testing him. So God took the lives of Ananias and Sapphira as a sign of his displeasure but also as a measure to keep the early church pure.) Conversely, Simon was a Samaritan who made a verbal confession of faith but whose heart was not right with God. He did not receive the gift of the Holy Spirit. Formerly he had been the sorcerer known as the power of God, but now, after observing Philip s miracles, joined the believers.

Simon grievously sinned against God by desiring to buy the gift of the Holy Spirit. Although Peter pronounced a curse on Simon, he also showed him the way of deliverance. Hence, we conclude that Simon sinned in ignorance because he had never been set free from the bondage of wickedness. His was not the sin against the Holy Spirit.) 1 1 2 8 0 “tw://bible.?id=43.20.23|AUTODETECT|” b. Condition. Repent, then, of this wickedness of yours and pray to the Lord. Peter gives Simon the opportunity to repent. He tells him to repent and ask the Lord to forgive him. Notice that Peter does not forgive his sin, even though Jesus gave him the authority to do so 7 1 -1 9 0 “tw://bible.?id=43.20.23|AUTODETECT|” John 20:23) 1 1 -1 9 0 0 ). He directs Simon to petition the Lord for remission of sin. The apostles themselves referred the forgiveness of sins to, and left it in, the sovereign power of God, and not to their own delegated power of absolution. ��41�� Peter advises Simon to repent and ask the Lord to remove his sin and the curse Peter has pronounced upon Simon.) 1 1 2 8 0 0 If possible, the intent of your heart may be forgiven you. Peter prefaces his suggestion to find remission of sin with the phrase if possible. This conditional statement relates not to God s ability to forgive sin but to Simon s willingness to repent. Simon has to cleanse his heart from the intent to buy the gift of the Spirit, and he has to change the course of his life to be in harmony with God.) 1 1 2 8 0 “tw://bible.?id=5.29.18|AUTODETECT|” c. Constriction. You are in the gall of bitterness and the bond of iniquity. Here Peter alludes to passages from the Old Testament. Moses warns the Israelites not to worship other gods and to avoid having a root of bitterness among them 7 1 -1 9 0 “tw://bible.?id=5.29.18|AUTODETECT|” Deut. 29:18) 1 1 -1 9 0 “tw://bible.?id=58.12.15|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=58.12.15|AUTODETECT|” Heb. 12:15) 1 1 -1 9 0 “tw://bible.?id=23.58.6|AUTODETECT|” ). Moses says this in the context of God s unwillingness to forgive sin should there be such bitter poison in their midst. Peter likewise warns Simon not to have the gall of bitterness. The metaphor relates to the bitter spirit in a person and to the bitterness he imparts to people who meet him. In addition, Simon is a slave to sin through the bond of iniquity that constricts him 7 1 -1 9 0 “tw://bible.?id=23.58.6|AUTODETECT|” Isa. 58:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=48.5.22-48.5.23|AUTODETECT|” God wants no person filled with bitterness and fettered to iniquity to be in the company of his people, because bitterness belongs to Satan. Gall is actually the fruit of bitterness and thus the exact opposite of the fruit of the Spirit: love, joy, peace, and so on 7 1 -1 9 0 “tw://bible.?id=48.5.22-48.5.23|AUTODETECT|” Gal. 5:22 23) 1 1 -1 9 0 0 ). God wants his people to be happy and free.) 1 13 2 8 0 0 ) Doctrinal Considerations in 8:18 23) Was Simon the sorcerer ever a true believer? Luke reports that Simon believed and was baptized (v. 13). He uses the same verb for the Samaritans who accepted the good news of salvation and the message of Christ s kingdom (v. 12). But if Simon had experienced genuine conversion, he would have provided evidence of true faith. Sixteenth-century theologian Zacharias Ursinus asked, What is true faith? and answered:) True faith is) not only a knowledge and conviction) that everything God reveals in his Word is true;) it is also a deep-rooted assurance) created in me by the Holy Spirit through the gospel) that, out of sheer grace earned for us by Christ,) not only others, but I too,) have had my sins forgiven,) have been made forever right with God,) and have been granted salvation.��42��) 1 1 2 8 0 “tw://bible.?id=40.13.21|AUTODETECT|” Simon never experienced genuine conversion and never had true faith. His faith was never rooted in regeneration and therefore it was temporary 7 1 -1 9 0 “tw://bible.?id=40.13.21|AUTODETECT|” Matt. 13:21) 1 1 -1 9 0 0 ). For this reason, Peter told Simon to repent, because faith and repentance are the two sides of the same coin. When there is true faith, there is genuine repentance. Peter admonished Simon to repent because he lacked true faith.) 1 6 2 8 0 0 ) Greek Words, Phrases, and Constructions in 8:18 23) Verse 18) ��� with the genitive this preposition signifies by means of. ��43��) �������� this noun in the genitive (from the verb �������� [I put upon]) has a -��� ending in the nominative case that denotes continuous activity.) Verse 20) 1 1 2 8 0 “tw://bible.?id=41.11.14|AUTODETECT|” �4� the present optative occurs in a construction that connotes a curse 7 1 -1 9 0 “tw://bible.?id=41.11.14|AUTODETECT|” Mark 11:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.10.8|AUTODETECT|” �t� ������ the gift of God is the presence of the Holy Spirit operative in the hearts and lives of God s people. See also ) 7 1 -1 9 0 “tw://bible.?id=40.10.8|AUTODETECT|” Matthew 10:8) 1 1 -1 9 0 0 .) 1 21 2 8 0 0 Verse 21) ��� here is an instance of the dative of possession.) ����� the double preposition � (in) with ��� (opposite) means in that part of space which is opposite. ��44��) Verse 22) ������ notice the difference between this noun, wickedness, and �������, which has the same translation. ����� denotes rather the vicious disposition, ������� the active exercise of the same. ��45��) �0 �� this combination expresses an element of doubt in a conditional clause.) Verse 23) �0� in this construction, the preposition is similar to � (in). It is possible to explain the preposition as destined for. ) A�� the present active of A��� (I see) with E�� conveys intellectual apprehension, an opinion or judgment. ��46��) ) ) e. Conclusion) 8:24 25) Even though Luke briefly describes Simon s reaction to Peter s curse and counsel, he is sufficiently clear. Yet, the Greek manuscript known as Codex Bezae differs from the text we follow. It has supplemented the passage (as indicated by the italicized words):) And Simon answered and said to them,) I beseech you, pray for me to God,) that none of these evils of which you have spoken) to me may come upon me who did not stop weeping) copiously.��47��) 24. Then Simon said, Pray to the Lord for me so that nothing of what you have said may come upon me. ) 25. Now when Peter and John had testified and spoken the word of the Lord, they returned to Jerusalem; and they preached the good news to many villages of the Samaritans.) 1 1 2 8 0 “tw://bible.?id=2.8.8|AUTODETECT|” a. Pray to the Lord for me. We are unable to determine whether Simon s repentance is genuine. With this verse (v. 24), Luke discontinues the account about Simon. Nevertheless, Simon s request is telling because of its similarity to that of Pharaoh. Many times Pharaoh asked Moses and Aaron to pray to the Lord for him, but he never repented 7 1 -1 9 0 “tw://bible.?id=2.8.8|AUTODETECT|” Exod. 8:8) 1 1 -1 9 0 “tw://bible.?id=2.8.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.8.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=2.9.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.9.28|AUTODETECT|” 9:28) 1 1 -1 9 0 “tw://bible.?id=2.10.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.10.17|AUTODETECT|” 10:17) 1 1 -1 9 0 0 ).) 1 34 2 8 0 0 Some commentators think that the evidence Luke provides is sufficient to assume Simon s salvation. For example, John Calvin states that Simon submits to Peter s rebuke, is moved by his sin, fears God s judgment, seeks the mercy of God, and asks for the prayers of the apostles. Thus Calvin conjectures that Simon repented.��48�� However, we must be careful not to read into the text what Luke purposely disregards.) Other writers ask whether Simon in requesting the prayers of the apostles was motivated by fear. That is, Simon wanted to escape punishment rather than turn in repentance to the Lord.��49�� Some support for this view comes from the history of the church.) Scripture has revealed to us only Simon s request for the prayers of the church. We are not asked to pass judgment on the eternal destiny of Simon and, therefore, we do well to leave this matter to the day of God s last judgment.) b. Peter and John had testified and spoken.

The apostles conclude their visit to Samaria. They achieved their objective: the full recognition of Samaritan believers as members in the Christian church. The apostles and even Philip now have the freedom to leave Samaria and entrust to leaders of the Jerusalem and Judean churches the task of encouraging and teaching the Samaritan Christians, Even as they travel from Samaria to Jerusalem, the apostles proclaim the Good News everywhere in many Samaritan villages. In time, the apostles return to Jerusalem to give a report of their work.) We do not know if Philip accompanied Peter and John to Jerusalem. The text does not specify, except to indicate that Philip left Samaria. In the next segment of Luke s account, Philip is told to travel south of Jerusalem to Gaza (v. 26).

In brief, Luke features Philip as the prominent figure in the accounts of the Samaritan church and the Ethiopian official.) ) Greek Words, Phrases, and Constructions in 8:24 25) Verse 24) Q���� note the use of the plural personal pronoun. Simon presents his request to the apostles, Philip, and the Samaritan believers.) Q��� followed by the genitive case, this preposition means for one s benefit or for the sake of. ) Verse 25) �r� �V� this frequently occurring combination in Acts is a resumptive phrase of Luke that indicates transition: and so or now. ��50��) Q��������� the imperfect tense in this verb and in the verb �P����������� is inceptive: they began to return and preach the good news. ) ) ) 2. To the Ethiopian) 8:26 40) Now Luke relates the second phase of Philip s ministry. Philip s first mission was to preach the gospel to the Samaritans and his second is to explain the Scriptures to a Gentile who is a convert to Judaism. Guided by the Holy Spirit, Philip proclaims the Good News in ever-widening circles radiating from Jerusalem. As a Greek-speaking Jew from the dispersion, he has a distinct role in the expanding ministry of the Christian church.

And as a Jew from the dispersion, he bridges the gap between the Jew and the non-Jew. He goes from Samaria, perhaps via Jerusalem, to the southern part of Judea and travels toward Gaza.) a. Traveling) 8:26 29) 26. Then an angel of the Lord spoke to Philip and said, Get ready and go south on the road that goes down from Jerusalem to Gaza. (This is the desert road.)) a. An angel of the Lord. Luke is rather brief in his report about Philip s travels.

He gives no information about where Philip was when an angel spoke to him. It could be that while he accompanied the apostles to Jerusalem or in one of the Samaritan towns he received the angelic command. Philip s location is unimportant in the story. What is important is his next assignment, which comes to him through an angel of the Lord.) Who is this angel of the Lord? In Acts Luke mentions four actions of the angel:) appearing to Moses in the burning bush (Stephen s speech, 7:30 38),) instructing Philip (8:26),) setting Peter free (12:7 10),) and striking down Herod (12:23).) In the case of Philip, Luke reveals that this angel is actually the Spirit of the Lord (vv. 29, 39). Philip is in the service of the Lord, whose Spirit communicates to him through an angel.

Whether the angel appeared to Philip or spoke to him in a vision is not known. The message, however, is clear.) b. Get ready and go south on the road that goes down from Jerusalem to Gaza. The Greek text literally says, Arise. But because the verb occurs frequently in the New Testament, the context determines its meaning. Here it signifies get ready. ��51��) In other words, the angel instructs Philip to make arrangements for a journey.

He tells him the direction he must travel, namely, along the road that winds in a southerly direction from Jerusalem along the Judean hills and then angles westward to the coastal city of Gaza.) A traveler could take either of two roads from Jerusalem to Gaza. The first one went straight west to the coastal plains via the village of Lydda and linked with the caravan route between Egypt and Damascus; the other extended southward from Jerusalem to Hebron and then westward to Gaza. Philip s instructions are to take the second route. In fact, Luke adds an explanatory note and says, This is the desert road. It was a road that was not much in use in those days, which indeed made the angel s command unique.��52��) What makes the angel s command doubly curious is an alternative translation for the expression south in go south on the road. This term in Greek can also mean at midday (see 22:6).

Should this translation be adopted, then the angel would have given Philip the peculiar command to travel at high noon that is, in the heat of the day and to take the desert road that was seldom used. The strangeness of this command fits in well with the task that awaits Philip, who is told to travel along a road that leads to Gaza.) Translators, however, must determine whether the word desert refers to the road or to the city of Gaza. Strictly speaking, the desert itself begins south of Gaza and extends into Egypt. The term desert could be a reference to the ruins of old Gaza over against the new Gaza. At the beginning of the first century before Christ, the Jews completely destroyed this city. In 57 b.c., by order of the Roman general Pompey, Gaza was rebuilt at a new location along the coast.��53�� The ruins of the old city were known as desert Gaza.

The context, however, seems to favor the translation desert road. The emphasis in the account falls not on cities (Jerusalem and Gaza) but on an Ethiopian official who by reading Scripture becomes a Christian. And Philip meets him along a seldom-traveled road.) 27. And he got ready and went. Now an Ethiopian eunuch, who was a court official of Candace, queen of the Ethiopians, and her chief treasurer, had gone to Jerusalem to worship.) 1 1 2 8 0 “tw://bible.?id=26.29.10|AUTODETECT|” Philip listens obediently to the instructions he receives, gets ready for an extended journey, and travels along the desert road toward Gaza. Because of the unusual direction, Philip realizes that something extraordinary is about to happen. He notices a carriage occupied by a Negro traveling from Jerusalem to Gaza. The traveler is from the African nation of Ethiopia, south of Egypt. Ethiopia stretched from the modern Aswan Dam in the Nile River southward into the Sudan as far as Khartoum. In the Old Testament, Ethiopia is known as Cush 7 1 -1 9 0 “tw://bible.?id=26.29.10|AUTODETECT|” Ezek. 29:10) 1 1 -1 9 0 0 ). Its main cities located along the Nile were Mero�, Napata, and Kerma, populated by people of the Nubian race.) 1 1 2 8 0 0 We assume that Philip is able to identify the Ethiopian because of his race, speech, and dress. And the carriage possibly indicates that it belongs to the Ethiopian royal house. Luke notes that the occupant of the carriage is a eunuch, which normally refers to a keeper of the harem. Such a person was emasculated. However, the term is also used of government officials of that day and perhaps should not be taken literally, for it does not mean that these men were deprived of their male functions.��54��) 1 1 2 8 0 “tw://bible.?id=5.23.1|AUTODETECT|” If we understand the word eunuch literally, then we see Christianity removing the barriers that Judaism had erected. A foreigner could become a convert to Judaism, but, because the Ethiopian was a eunuch, he could not fully participate in the temple worship 7 1 -1 9 0 “tw://bible.?id=5.23.1|AUTODETECT|” Deut. 23:1) 1 1 -1 9 0 “tw://bible.?id=23.56.3-23.56.7|AUTODETECT|” ). Although he traveled to Jerusalem for worship, he was still considered a semiproselyte. Nevertheless, the Old Testament predicted the day when foreigners and eunuchs would no longer be excluded from the fellowship of God s people 7 1 -1 9 0 “tw://bible.?id=23.56.3-23.56.7|AUTODETECT|” Isa. 56:3 7) 1 1 -1 9 0 “tw://bible.?id=11.8.41-11.8.43|AUTODETECT|” ; also compare ) 7 1 -1 9 0 “tw://bible.?id=11.8.41-11.8.43|AUTODETECT|” I Kings 8:41 43) 1 1 -1 9 0 0 ). We observe that Philip first brings the Samaritans, who were in between the Jew and the Gentile, into the church. Now he leads the Ethiopian, who was a half-convert to Judaism, into the assembly of the Lord.) 1 1 2 8 0 0 The Ethiopian is a court official of Candace, queen of Ethiopia. (Incidentally, Candace is not the name of a person but the title of the queen mother, who ruled in the place of her son.)��55�� The official serves at the royal court as the chief treasurer. He has the prominent position of chancellor of the exchequer, or finance minister, in charge of the royal treasury and national revenue.) 1 1 2 8 0 “tw://bible.?id=43.12.20|AUTODETECT|” This Ethiopian man traveled to Jerusalem for worship. He not only worshiped God in his local Jewish synagogue; he also took his religion seriously and went on a pilgrimage to Jerusalem 7 1 -1 9 0 “tw://bible.?id=43.12.20|AUTODETECT|” John 12:20) 1 1 -1 9 0 “tw://bible.?id=44.10.2|AUTODETECT|” ). Historical records show that numerous Jews had taken up residence in Egypt and Ethiopia. These Jews worshiped Israel s God and invited the Gentiles to their religious services, with the result that many Gentiles became God-fearers 7 1 -1 9 0 “tw://bible.?id=44.10.2|AUTODETECT|” Acts 10:2) 1 1 -1 9 0 0 ).) 1 23 2 8 0 0 28. As he was returning and sitting in his carriage, he was reading the book of Isaiah the prophet. 29. And the Spirit told Philip, Go toward this carriage and stay close to it. ) In Jerusalem, the official presumably purchases a copy of the Greek translation of Isaiah s prophecy and, on his way home, passes the time by reading it. In ancient times, people read out loud and thought it strange when a reader would not do so. Indeed, the Jewish rabbis were of the opinion that reading a manuscript aloud was an aid to memorization and silent reading a cause of forgetfulness.��56�� The Ethiopian knows that the Word of God will lead him to salvation and is eagerly reading the text of Isaiah s book. Even though he is unable to understand the full meaning of the text, he is confident that the Jewish people in his homeland will explain it to him.

The Holy Spirit now instructs Philip to approach the royal carriage of the official and to stay close to it. Then Philip hears the familiar words of Isaiah from the lips of the Ethiopian and realizes that this man is a God-fearing person who is seeking the way of salvation.) ) Greek Words, Phrases, and Constructions in 8:26 28) Verse 26) ���������� this is a combination of ����� (middle) and !���� (day). It signifies either time (midday) or place (south).) �U�� the feminine demonstrative pronoun relates either to the nearest antecedent ����� (Gaza) or to �t� E��� (the road). The latter is more probable.) Verse 27) �0���� the etymology of this word is interesting: �4�� (I burn) and d� (face).��57��) ����������� the future active participle denotes purpose. The Ethiopian had come (�������, pluperfect from ������) to Jerusalem to worship.) Verse 28) &� Q��������� the periphrastic construction of the imperfect tense of the verb to be with the present participles of the verbs to return and to sit is descriptive. Also note the imperfect tense of the verb ���������� (he continued to read).) ) ) b.

Reading) 8:30 33) In his providence, God is leading Philip to the Ethiopian dignitary just at the time when the official is reading aloud a messianic prophecy from Isaiah s book. The eunuch who is reading the prophecy is unable to understand Isaiah s message and needs someone to explain it to him. Furthermore, he is reading from the Greek, which is Philip s native tongue. This is the point of contact that Philip needs to overcome his initial hesitancy in approaching the royal carriage.) 30. Then Philip ran toward it and heard the Ethiopian reading from the book of Isaiah the prophet. He asked, Do you understand what you are reading? ) 31.

How can I unless someone explains it to me? the official replied. He invited Philip to come up and sit with him.) The Ethiopian official had purposely chosen the less-traveled road from Jerusalem to Gaza to allow him time to read the Scriptures. Undoubtedly, the carriage was driven by a servant who was told to travel at a walking speed. Thus, Philip could easily keep up with the carriage and listen closely to what the official was reading. Philip knew the messianic prophecies of Isaiah by heart and immediately recognized the words that were read aloud.) What a marvelous opportunity to teach Christ s gospel! Here is a man who eagerly reads God s Word but is unable to understand its meaning.

Then, guided and prompted by the Holy Spirit, Philip hears the words spoken by this person. He knows that God has placed him here at this moment to lead the Ethiopian eunuch to Christ. Thus he asks the engaging question, Do you understand what you are reading? In the Greek, the question has a play on words which is apparent even in transliteration: ginoskeis ha anaginoskeis. The idiom reveals that the conversation is conducted in Greek, the language common to both men. And a possible linguistic barrier has been removed.) Philip actually interrupts the reading exercise of the Ethiopian, but he expects that the man will not take offense.

On the contrary, with his question, he suggests a readiness to help the reader in understanding the Scriptures. And the official responds affably to what Philip asks. His response is interesting, for he answers Philip with a counterquestion: How can I unless someone explains it to me? He openly admits his ignorance and his inability to grasp the meaning of the text he is reading. Differences in rank, race, and nationality disappear when the Ethiopian acknowledges his need for an interpreter. Neither pride nor shame mars the relationship that is developing between these two men.) The eunuch turns to Philip, who as a Jew knows the prophecies of Scripture and as a Christian knows how to explain their fulfillment.

Jesus Christ is at the core of these prophecies, for he is the one about whom the prophet Isaiah speaks. Christ s gospel begins with these messianic prophecies and demonstrates that Jesus has fulfilled them. Further, Christ sends out his servants to interpret the message of salvation for people who are ready to receive the Good News.) 1 1 2 8 0 “tw://bible.?id=42.24.27|AUTODETECT|” The wording of the official s question expresses perplexity and a need for a guide . This is a very obvious metaphor for a teacher, when life is thought of as a road, and the church is called the way. ��58�� Philip is ready to open the Scriptures to lead the Ethiopian to Christ. Notice the distinct parallel with the account of the two men on the way to Emmaus when Jesus met them. Jesus explained to them what the Scriptures said about him 7 1 -1 9 0 “tw://bible.?id=42.24.27|AUTODETECT|” Luke 24:27) 1 1 -1 9 0 “tw://bible.?id=43.16.13|AUTODETECT|” ). Moreover, in the upper room Jesus promised the eleven disciples the coming of the Holy Spirit, who would guide them in all truth 7 1 -1 9 0 “tw://bible.?id=43.16.13|AUTODETECT|” John 16:13) 1 1 -1 9 0 0 ). But let us return to the Ethiopian eunuch.) 1 9 2 8 0 0 The visit to Jerusalem has not been a rewarding experience for the Ethiopian official. He has failed to find answers to spiritual questions, and even though he heard the name of Jesus mentioned, he has not come to an understanding of the truth. When Philip offers to interpret the Scriptures for him, the seeker is ready. Philip is invited to come up into the carriage, sit next to the official, and explain the text of the Scripture passage.) 32. Now the passage of Scripture he was reading was this:) He was led as a sheep to the slaughter,) and as a lamb before its shearer is silent,) so he did not open his mouth.) 33. In his humiliation he was deprived of justice.) Who will tell his descendants,) because his life was taken from the earth? ) a.

Now the passage of Scripture. The book of Isaiah s prophecy that the Ethiopian owned did not consist of pages but was in the form of a scroll. This scroll was made of papyrus leaves glued together sheet by sheet. Then each end of this lengthy strip of paper was fastened to a stick; by simultaneously rolling and unrolling these ends, the reader was able to find the passage he wanted to read. The scroll probably contained the entire text of Isaiah and showed only one column of the text at a time.��59��) 1 1 2 8 0 “tw://bible.?id=23.53.7-23.53.8|AUTODETECT|” The column which the official was reading happened to be ) 7 1 -1 9 0 “tw://bible.?id=23.53.7-23.53.8|AUTODETECT|” Isaiah 53:7 8) 1 1 -1 9 0 0 . The wording of this passage recorded by Luke is identical with that of the Septuagint. However, the Old Testament wording based on the Hebrew text differs slightly.) 1 1 2 8 0 “tw://bible.?id=40.26.60-40.26.63|AUTODETECT|” b. He was led as a sheep to the slaughter. Here is a messianic passage that clearly speaks about the life and death of Jesus Christ. But because Isaiah does not mention the name of the person he introduces only as he, the Ethiopian is unable to grasp the meaning of the text. To Philip, this passage from Isaiah s prophecy speaks volumes. He sees Jesus arrested in Gethsemane s garden and led to the house of the high priest to stand trial. While witnesses accused Jesus of wanting to break down the temple and rebuild it in three days. Jesus remained silent 7 1 -1 9 0 “tw://bible.?id=40.26.60-40.26.63|AUTODETECT|” Matt. 26:60 63) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.1.29|AUTODETECT|” c. As a lamb before its shearer is silent. Philip is familiar with the words John the Baptist spoke to his disciples when Jesus approached him: Behold the Lamb of God, who takes away the sin of the world 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 “tw://bible.?id=43.1.36|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.36|AUTODETECT|” 36) 1 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” ). Peter also describes Jesus as the lamb that is without blemish or defect 7 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” I Peter 1:19) 1 1 -1 9 0 “tw://bible.?id=23.53.7|AUTODETECT|” ). When the term lamb occurs in the Greek translation of the Old Testament, it signifies sacrificial lambs. In Scripture, the words lamb and sheep are often interchanged. This is clear in ) 7 1 -1 9 0 “tw://bible.?id=23.53.7|AUTODETECT|” Isaiah 53:7) 1 1 -1 9 0 “tw://bible.?id=23.53.7|AUTODETECT|” , where the prophet speaks of a lamb that is slaughtered and a sheep that is silent when the shearer takes away its wool. (Note that adult sheep are shorn of their wool when summer approaches, but the lambs born in the spring do not have a thick fleece.) Moreover, when the expressions lamb and sheep appear in ) 7 1 -1 9 0 “tw://bible.?id=23.53.7|AUTODETECT|” Isaiah 53:7) 1 1 -1 9 0 0 , they refer to a human being who fulfills the function of an animal that is sacrificed.��60��) 1 1 2 8 0 “tw://bible.?id=23.53.8|AUTODETECT|” d. In his humiliation he was deprived of justice. This is the Septuagint wording of ) 7 1 -1 9 0 “tw://bible.?id=23.53.8|AUTODETECT|” Isaiah 53:8) 1 1 -1 9 0 0 , but in the Old Testament the reading differs: By oppression and judgment he was taken away. This wording prophetically points to the unjust trial and subsequent death of Jesus. We lack any and all indication why the Greek translation diverges from the Hebrew text. However, the Septuagint in this verse blends in smoothly with the preceding passage, where the reading refers to a silent lamb. Here is a picture of humility, and translators use this very word in the text.) 1 1 2 8 0 “tw://bible.?id=27.9.26|AUTODETECT|” e. Who will tell his descendants, because his life was taken from this earth? The prophet is speaking about a person who has descendants. But this person s life has come to an untimely end 7 1 -1 9 0 “tw://bible.?id=27.9.26|AUTODETECT|” Dan. 9:26) 1 1 -1 9 0 “tw://bible.?id=43.12.32|AUTODETECT|” ). Who are these descendants? Scripture provides no parallels to elucidate this text and Luke does not relate Philip s exposition. Perhaps in this text we can see the fulfillment of Jesus words: And I, when I am lifted up from the earth, will draw all men to myself 7 1 -1 9 0 “tw://bible.?id=43.12.32|AUTODETECT|” John 12:32) 1 1 -1 9 0 0 ). If we understand the text to refer to Jesus spiritual descendants, then it fits in with the tremendous growth of the church in the first few years after the outpouring of the Holy Spirit. The reference to Jesus descendants then means, The number of his disciples will grow incalculably, because he has become the Exalted. ��61��) 1 3 2 8 0 0 ) Doctrinal Considerations in 8:30 33) Philip puts a penetrating question to the Ethiopian eunuch: Do you understand what you are reading? This question is basic to confirming the Christian faith, for the Christian knows Christ only through the Scriptures. By reading God s Word, he increases his knowledge of Jesus Christ, his Savior. Thus Philip begins with the Scriptures, explains their fulfillment in Christ, and leads the Ethiopian official to repentance, faith, and joy.) 1 1 2 8 0 “tw://bible.?id=43.12.21|AUTODETECT|” The task of the preacher is to show Christ to his audience. For precisely this reason, some churches have a plaque fastened to the pulpit just below the open Bible and visible only to the preacher. The plaque has the words, Sir, we want to see Jesus 7 1 -1 9 0 “tw://bible.?id=43.12.21|AUTODETECT|” John 12:21) 1 1 -1 9 0 “tw://bible.?id=55.2.15|AUTODETECT|” ). The average member of a congregation listens to the preacher only on Sunday, during the worship service. He comes not to hear views on a number of topics that may or may not relate to his life; he has come to meet Jesus. And he meets Jesus through the faithful exposition of the Scriptures. The preacher must be a workman who correctly handles the word of truth 7 1 -1 9 0 “tw://bible.?id=55.2.15|AUTODETECT|” II Tim. 2:15) 1 1 -1 9 0 0 , NIV) and opens the Word for his audience. The old adage is worth repeating:) 1 16 2 8 0 0 Expound the Scriptures) Exhort the sinner) Exalt the Savior) ) Greek Words, Phrases, and Constructions in 8:30 33) Verse 30) �� �� the combination of two particles introducing a direct question expresses a sense of doubt.��62��) ����������� the compound form of this verb in the present indicative is intensive or perfective: do you know accurately? That is, do you read? ) Verse 31) �������� preceded by the particle �, this verb is in the present optative. The optative expresses what would happen on the fulfillment of some supposed condition. ��63�� The sentence is a condition which has the protasis with a future indicative A������� (he will explain) and an apodosis with the optative.) Verse 33) ���������� �P��� the noun humiliation denotes not so much a state as a process. The pronoun his is absent in the Septuagint text. Yet its presence in this verse may be original.��64��) ) ) c. Explaining) 8:34 35) 1 1 2 8 0 “tw://bible.?id=23.53.0|AUTODETECT|” Luke mentions the passage that the Ethiopian eunuch read while traveling from Jerusalem to Gaza. However, he fails to record the explanation Philip gave the occupant of the royal carriage. Philip interprets the messianic prophecy of ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isaiah 53) 1 1 -1 9 0 0 from the point of view that Christ has fulfilled the Scriptures. That is, all the messianic prophecies must be understood as fulfilled by Jesus Christ. The passage in which the prophet Isaiah predicts the suffering and death of the Messiah is especially significant. John Albert Bengel remarks, By means of that [fifty-thir]d chapter of Isaiah, not only many Jews, but even Atheists, have been converted: history records the names of some of these; God knows them all. ��65�� This passage, then, sets the tone for evangelism and mission endeavor.) 1 8 2 8 0 0 34. The eunuch said to Philip, Tell me, please, about whom did the prophet say this? About himself or someone else? 35. Then Philip began to speak, and beginning with this passage of Scripture he preached to him the good news of Jesus.) The Ethiopian is both receptive to the Good News and not far from the kingdom. He asks Philip to interpret for him the passage he has read, because he is unable to see the spiritual meaning of the message.) Tell me, please, about whom did the prophet say this? he asks. Philip s answer can be put in one word: Jesus.

When Isaiah wrote his messianic prophecy, he was not writing about himself. In the broader context of this prophecy (chaps. 42 53), Isaiah speaks of the messianic king, whom God calls my servant. This servant, says Isaiah in five sections of three verses each (52:13 53:12),) suffers on behalf of others,) is despised and rejected by men,) dies for the sins of the world,) is buried with the wicked,) and declares many people righteous.) 1 1 2 8 0 “tw://bible.?id=23.53.0|AUTODETECT|” From a Christian point of view, the text of ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isaiah 53) 1 1 -1 9 0 0 unmistakably refers to the Messiah and not to the prophet. As far as we are able to determine, however, the Jews of the first century lacked a doctrine of a suffering Messiah. This doctrine originated with Jesus, who saw himself fulfilling the role of the Servant. ��66��) 1 13 2 8 0 0 We know what passage the Ethiopian eunuch read from the Book of Isaiah, but we do not know how Philip explained the text to him and what the content of his sermon about Jesus may have been. We must assume, therefore, that because the Ethiopian official had the Book of Isaiah in his hands, Philip explained the broader context of the verses that were unclear to the eunuch. Luke indicates that Philip began with the passage the official had been reading and then continued to preach the good news about Jesus. Accordingly, Philip taught that Jesus fulfilled the messianic prophecies, especially those in the Book of Isaiah (compare 18:28). We conclude that selections from the Old Testament, explained in the light of Jesus teachings, suffering, death, and resurrection, formed Philip s sermon.) Philip undoubtedly explained to the Ethiopian that baptism signifies the washing away of sin and that baptism is a sign and seal of belonging to God s people. Implicitly we know that the eunuch put his faith in Jesus, confessed his sin, and desired to be baptized.) d.

Baptizing) 8:36 40) 36. And as they were going along the road, they came to some water. The eunuch said, Look! Water! What prevents me from being baptized? 37. [See the commentary.] 38. He ordered the carriage stopped.

Both Philip and the eunuch went down into the water and Philip baptized him.) Luke describes the road between Jerusalem and Gaza as the desert road (v. 26). He does not indicate how long Philip preached the Good News to the Ethiopian official, but we surmise that considerable time elapsed. In a desert area, the problem is not where to find enough water for immersion but where to find water at all. ��67�� Yet, closer to Gaza, a brook called Wadi el-Hashi flows north of the city into the Mediterranean Sea. Another possibility is that pools in that area provided a suitable place for baptism. It makes little sense to try to find the exact location of this baptism. The significance of baptism is what counts in this passage.) a.

Verse 36. The eunuch said, Look! Water! What prevents me from being baptized? (see 10:47; 11:16). Although the written text merely gives the words spoken by the Ethiopian, we can imagine excitement, joy, and happiness in his voice. He is the one who notices a body of water and poses the rhetorical question whether anything prevents him from being baptized.

The obvious answer to this question is, nothing.) Through baptism, Philip accepts the man into the membership of the church. Note the parallel of Peter accepting Cornelius and his household. God communicates to Peter a vision of unclean animals and tells him to overcome his hesitancy to eat anything unclean (10:9 16). Then Peter goes to Cornelius, preaches the gospel, and baptizes the Roman centurion and his household (10:24 48). But observe the difference between Philip and Peter. Although Philip is a Jew, he has his roots in the dispersion, where the Greek language and culture are commonplace.

Because of his background, Philip is cosmopolitan. Peter, however, is a Palestinian Jew from Galilee and speaks Aramaic. Philip leaves the Hellenistic group of Christians in Jerusalem and brings the gospel first to the Samaritans and then, at the request of an angel, to the Ethiopian eunuch. Peter ministers exclusively to Jewish Christians in Jerusalem and Judea, and only afterward God prepares him for his mission to the Gentile Cornelius. And last, the Ethiopian official is baptized but does not receive the Holy Spirit. Cornelius and his household listen to Peter s sermon and the Spirit descends on them.

Afterward they are baptized.) b. Verse 37. Some manuscripts of the Western text of Greek manuscripts have this reading: Then Philip said, If you believe with all your heart, you may. And he answered and said, I believe that Jesus Christ is the Son of God (NKJV). All the major textual witnesses do not have this verse. Says Bruce M.

Metzger, There is no reason why scribes should have omitted the material, if it had originally stood in the text. ��68�� Perhaps in the early church the need was felt to have the Ethiopian profess his faith before he was baptized. Scribes added Philip s comment and the eunuch s confession to the margin of the manuscript of Acts. The words the eunuch spoke may have been used as a baptismal formula toward the end of the second century; the words were known in those days, as is evident in the writings of the church father Irenaeus, who cites part of this formula.��69�� Via late medieval manuscripts verse 37 was added to the Greek text and eventually translated into English. However, because the verse is an insertion and reveals a style differing from that of Luke, it is generally omitted in texts and translations.) c. Verse 38. He ordered the carriage stopped.

The Ethiopian now gives an order. He tells the driver to halt the carriage. Then with Philip he descends into the water and Philip baptizes him. Although the text itself is terse, I confidently aver that, in harmony with the practice of the early church, Philip baptized the eunuch in the name of Jesus Christ and not in the name of the Triune God (see 2:38; 8:12; 10:48; 19:5).) 39. When they came up out of the water, the Spirit of the Lord took Philip away and the eunuch saw him no more. He continued his journey rejoicing. 40.

But Philip appeared in Azotus; and passing through, he kept on preaching in all the towns until he came to Caesarea.) We make these observations:) a. Text. The account comes to an abrupt end when Philip is physically removed from the scene by the Holy Spirit. Some ancient manuscripts have an insertion of seven Greek words, which translated are, Holy [Spirit] fell upon the eunuch, but an angel. The expanded version then reads: When they came up out of the water, the Holy Spirit fell upon the eunuch, and an angel of the Lord took Philip away. Is this reading authentic?

Hardly. Greek manuscripts support the shorter, not the longer, reading of this passage. Even though some scholars favor the longer text,��70�� others point out that a scribe probably altered the text for purposes of harmonization. A scribe made the text agree first with the account concerning the baptism of the Holy Spirit in Samaria and next with that of the angel of the Lord calling Philip (vv. 17, 26). We conclude that as yet no translation has appeared with the longer reading.��71��) 1 1 2 8 0 “tw://bible.*?id=47.12.2|AUTODETECT|”

b. Removal. How the Spirit of the Lord snatched Philip from the baptismal site is not known. We do not have to resort to fanciful speculation: that Philip was invisible or flew through the air. Even references to the Spirit of the Lord, who transports the prophet Elijah to heaven, shed no light on this particular verse.��72�� Paul s description of a man caught up to the third heaven 7 1 -1 9 0 “tw://bible.*?id=47.12.2|AUTODETECT|”

II Cor. 12:2) 1 1 -1 9 0 “tw://bible.*?id=47.12.4|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=47.12.4|AUTODETECT|”

4) 1 1 -1 9 0 0

) fails to help us. Paul voices uncertainty whether this experience was a physical or mental rapture.) 1 1 2 8 0 “tw://bible.*?id=23.61.1|AUTODETECT|”

The emphasis falls on the phrase the Spirit of the Lord. This phrase occurs also in the account of Ananias and Sapphira (5:9). And in Luke s Gospel, the phrase appears in the sermon Jesus preaches on ) 7 1 -1 9 0 “tw://bible.*?id=23.61.1|AUTODETECT|”

Isaiah 61:1) 1 1 -1 9 0 0

The Spirit of the Lord is on me. Jesus says that this Scripture has been fulfilled in him. Therefore, we conclude that the Spirit of Jesus (compare 16:7) impels Philip to go elsewhere by transferring him from the scene of the baptism.) 1 1 2 8 0 0 c. Joy. Luke reports no surprise on the part of the Ethiopian eunuch when Philip suddenly disappeared. The official continued his journey and was filled with joy. As a new creature in Christ with the Holy Spirit in his heart, he traveled to his homeland. We surmise that he was unable to keep his joy to himself but that he had to acquaint his countrymen with Jesus and the message of salvation. However, we have no knowledge about a church in Ethiopia during the first three centuries. Granted that tradition features accounts of conversions that result from the eunuch s preaching, we have evidence only of a fourth-century Ethiopic church.) 1 1 2 8 0 “tw://bible.?id=9.5.1|AUTODETECT|” d. Proclamation. But Philip appeared in Azotus. Philip s next assignment is to preach Christ s gospel in the coastal towns, beginning with Azotus, until he reaches Caesarea. Azotus is one of the five ancient Philistine cities and was known as Ashdod 7 1 -1 9 0 “tw://bible.?id=9.5.1|AUTODETECT|” I Sam. 5:1) 1 1 -1 9 0 0 ), located about eighteen miles north of Gaza. Philip brought the gospel to the coastal towns, including Joppa and Lydda, where Peter later went to visit the saints (9:32 38). Eventually Philip reached Caesarea, where he settled permanently. Years later, Paul stayed at the house of Philip the evangelist in Caesarea. Luke records that Philip had four unmarried daughters who had the gift of prophecy (21:8 9). We do not know if Philip already resided in Caesarea when Peter preached the gospel in the home of Cornelius the Roman centurion (10:24).) 1 4 2 8 0 0 ) Practical Considerations in 8:34 40) Do you ever feel guilty for failing to be a witness for Jesus Christ? Repeatedly you have been exhorted to introduce the Lord to your neighbors, friends, and acquaintances, but you admit that the results of your attempts have been meager. You try to witness, yet are not sure whether you choose the correct moment for your evangelistic efforts.) Many instances of witnessing for the Lord are self-made and ill-timed. Instead of following the Lord, we run ahead of him. Instead of waiting for directives from him, we boldly formulate our own orders. Instead of asking God to provide for us an opportunity to witness, we fail to ask.) 1 1 2 8 0 “tw://bible.?id=46.3.9|AUTODETECT|” Scripture tells us that we are God s fellow workers 7 1 -1 9 0 “tw://bible.?id=46.3.9|AUTODETECT|” I Cor. 3:9) 1 1 -1 9 0 0 ). This means that God rules, directs, saves, and increases his church. We are his servants and obediently take orders from him. Therefore, we humbly ask him to use us in his church and kingdom and to give us an opportunity to witness. When he answers our prayer, he opens a window of opportunity and crowns our efforts with his blessing.) 1 2 2 8 0 0 Wait for the Lord;) be strong and take heart) 1 1 2 8 0 “tw://bible.?id=19.27.14|AUTODETECT|” and wait for the Lord. [) 7 1 -1 9 0 “tw://bible.?id=19.27.14|AUTODETECT|” Ps. 27:14) 1 1 -1 9 0 0 , NIV]) 1 21 2 8 0 0 ) Greek Words, Phrases, and Constructions in 8:36 and 40) Verse 36) �� this preposition, preceding the words �� U��� (some water) in the accusative case, seems not to imply strictly upon, but rather as far as. ��73��) Verse 40) �Q���� the aorist passive of the verb �Q����� (I find) means that Philip has appeared on the streets of Azotus. Hence the preposition �0� must be understood in the local sense: in or at. ) Summary of Chapter 8) The church in Jerusalem endures a great persecution and consequently the believers are scattered throughout Judea and Samaria. Devout men bury Stephen and mourn for him, but Saul tries to destroy the church. Philip preaches Christ in Samaria and performs many healing miracles.) Simon the sorcerer had gained the reputation among the Samaritan people that he was the power of God, the power that is called great. The people listen to Philip preach the Good News; they believe and are baptized. Simon also believes and is baptized.) The church in Jerusalem hears about the believers in Samaria and sends Peter and John to pray for them.

The apostles place their hands on the Samaritan believers, who then receive the Holy Spirit. Simon offers money to the apostles in an attempt to buy the gift of the Spirit. Peter rebukes him and tells him to repent.) An angel of the Lord instructs Philip to travel along the desert road toward Gaza, where Philip meets an Ethiopian eunuch sitting in his carriage and reading a messianic passage from the prophecy of Isaiah. Philip asks the man if he understands what he is reading. The Ethiopian requests help and Philip interprets the passage for him, telling him the good news about Jesus. The eunuch notices some water, stops the carriage, and is baptized.

Philip is snatched away, appears in Azotus, and preaches the gospel in coastal towns until he comes to Caesarea.) ) ) ) ) 1 Bible translations follow the Septuagint in respect to the sequence of books. The Hebrew Bible begins with Genesis and ends with II Chronicles.) 2 Eusebius Ecclesiastical History 5.18.14.) 3 F. W. Grosheide, De Handelingen der Apostelen, Kommentaar op het Nieuwe Testament series, 2 vols. (Amsterdam: Van Bottenburg, 1942), vol. 1, p. 249.) 4 George A. Van Alstine, Dispersion, ISBE, vol. 1, p. 968.) 5 See also 22:12, where Paul calls Ananias of Damascus a devout Jew. Ananias observed the law and was a disciple of Jesus.) 6 Sanhedrin 6.6; see also SB, vol. 2, p. 686.) 1 1 2 8 0 “tw://bible.?id=48.1.13|AUTODETECT|” 7 Compare 9:1, 21; 22:4, 19; 26:10 11; ) 7 1 -1 9 0 “tw://bible.?id=48.1.13|AUTODETECT|” Gal. 1:13) 1 1 -1 9 0 “tw://bible.?id=48.1.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.1.23|AUTODETECT|” 23) 1 1 -1 9 0 0 .) 1 23 2 8 0 0 8 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 581.) 9 Josephus Antiquities 11.8.6 [340]. Another possible place is the Samaritan town Gitta. Justin Martyr, born about a.d. 100 in Samaria, writes that this is Simon the sorcerer s native town (8:9). See Justin s Apology 1.26.) 10 See 3:6 7; 5:12, 15 16; 6:8.) 11 Consult Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 137.) 12 C.

F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 162.) 13 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), pp. 355 56.) 14 Robertson, Grammar, p. 684.) 15 Lake and Cadbury, Beginnings, vol. 4, p. 90.) 16 Refer to Colin Brown, NIDNTT, vol. 2, p. 554.) 17 Everett F. Harrison, Interpreting Acts: The Expanding Church, 2d ed. (Grand Rapids: Zondervan, Academie Books, 1986), pp. 144 45. Especially see Adolf Deissmann, Bible Studies (reprint ed.; Winona Lake, Ind.: Alpha, 1979), p. 336.) 18 Justin Martyr Apology 1.26.56; Dialogue 120.) 19 Irenaeus Against Heresies 1.23.) 20 Wayne A.

Meeks, Simon Magus in Recent Research, RelStudRev 3 (1977): 137 42; Robert P. Casey, Simon Magus, Beginnings, vol. 5, p. 163.) 21 SB, vol. 1, p. 1006. And see Lake and Cadbury, Beginnings, vol. 4, p. 91; Gustaf Dalman, The Words of Jesus, trans. D. M. Kay (Edinburgh: Clark, 1909), p. 200.) NIV New International Version) 22 James D.

G. Dunn asserts that the verb to believe in this context signifies intellectual assent to a statement or proposition rather than commitment to God. Baptism in the Holy Spirit, Studies in Biblical Theology, 2d series 15 (London: SCM, 1970), p. 65.) 23 Henry Alford, Alford s Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), p. 88.) 24 John Calvin, Commentary on the Acts of the Apostles, ed. David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 1, p. 232.) 25 Ronald M.

Enroth, Occult, The, EDT, p. 787.) 26 Refer to David E. Aune, Magic, ISBE, vol. 3, pp. 213 14.) 27 Robertson, Grammar, p. 909.) 28 Calvin, Acts of the Apostles, vol. 1, p. 234; see also David John Williams, Acts, Good News Commentaries series (San Francisco: Harper and Row, 1985), p. 142.) 29 Gerhard Kittel, TDNT, vol. 4, pp. 114 15.) 1 1 2 8 0 “tw://bible.?id=44.3.6|AUTODETECT|” 30 E.g., see ) 7 1 -1 9 0 “tw://bible.?id=44.3.6|AUTODETECT|” Acts 3:6) 1 1 -1 9 0 “tw://bible.?id=44.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.10|AUTODETECT|” 4:10) 1 1 -1 9 0 “tw://bible.?id=44.4.17-44.4.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.4.17-44.4.18|AUTODETECT|” 17 18) 1 1 -1 9 0 “tw://bible.?id=44.4.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.4.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=44.5.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.40|AUTODETECT|” 5:40) 1 1 -1 9 0 “tw://bible.?id=44.8.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.8.12|AUTODETECT|” 8:12) 1 1 -1 9 0 “tw://bible.?id=44.9.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.9.27|AUTODETECT|” 9:27) 1 1 -1 9 0 “tw://bible.?id=44.16.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.18|AUTODETECT|” 16:18) 1 1 -1 9 0 “tw://bible.?id=44.19.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.19.13|AUTODETECT|” 19:13) 1 1 -1 9 0 “tw://bible.?id=44.19.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.19.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=44.21.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.13|AUTODETECT|” 21:13) 1 1 -1 9 0 “tw://bible.?id=44.26.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.9|AUTODETECT|” 26:9) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 31 Guthrie, New Testament Theology, p. 719.) 32 In a chapter entitled The Riddle of Samaria, Dunn provides a detailed and thorough study on this matter. Baptism in the Holy Spirit, pp. 55 72.) 33 Heinrich J. D. Denzinger, The Sources of Catholic Dogma, trans. Roy J. Deferrari (St.

Louis and London: B. Herder Book Co., 1957), p. 165. See also Charles Gregg Singer, Confirmation, EDT, pp. 266 67; L. S. Thornton, Confirmation. Its Place in the Baptismal Mystery (London: Dacre, 1954), p. 73.) 34 E.

Y. Mullins and Geoffrey W. Bromiley, Baptism of the Holy Spirit, ISBE, vol. 1, p. 428.) 35 F. F. Bruce, The Book of the Acts, rev. ed., New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1988), p. 169.) 36 Consult the detailed study of Dunn, Baptism in the Holy Spirit, pp. 69 70; see also Moule, Idiom-Book, pp. 112 13.) 1 1 2 8 0 “tw://bible.?id=44.8.9-44.8.24|AUTODETECT|” 37 Consult J. Duncan M. Derrett, Simon Magus 7 1 -1 9 0 “tw://bible.?id=44.8.9-44.8.24|AUTODETECT|” Acts 8:9 24) 1 1 -1 9 0 0 ), ZNW 73 (1982): 52 68 (see especially p. 61).) 1 2 2 8 0 0 38 Calvin, Acts of the Apostles, vol. 1, p. 238.) 39 Hans-Christoph Hahn, NIDNTT, vol. 1, p. 463.) 1 1 2 8 0 “tw://bible.?id=5.10.9|AUTODETECT|” 40 See ) 7 1 -1 9 0 “tw://bible.?id=5.10.9|AUTODETECT|” Deut. 10:9) 1 1 -1 9 0 “tw://bible.?id=5.12.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.12.12|AUTODETECT|” 12:12) 1 1 -1 9 0 “tw://bible.?id=5.14.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.14.27|AUTODETECT|” 14:27) 1 1 -1 9 0 “tw://bible.?id=5.18.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.18.1|AUTODETECT|” 18:1) 1 1 -1 9 0 0 .) 1 20 2 8 0 0 41 Alford, Alford s Greek Testament, vol. 2, p. 91.) 42 Heidelberg Catechism, question and answer 21.) 43 Moule, Idiom-Book, p. 57.) 44 Thayer, p. 213.) 45 Ibid., p. 320.) 46 Robertson, Grammar, p. 1041.) 47 Metzger, Textual Commentary, pp. 358 59.) 48 Calvin, Acts of the Apostles, vol. 1, p. 241.) 49 Consult Williams, Acts, p. 143.) 50 Moule, Idiom-Book, p. 162.) 51 Bauer, p. 70.) 52 W. C. van Unnik, Der Befehl an Philippus, ZNW 47 (1956): 181 91.) 53 Josephus Antiquities 13.3 [358 64]; 14.4.4 [76]. And see Anson F. Rainey, Gaza. ISBE, vol. 2, p. 417.) 54 Johannes Schneider, TDNT, vol. 2, p. 766; Hans Baltensweiler, NIDNTT, vol. 1, p. 560.) 55 Therefore, the NEB has the reading a high official of the Kandake, or Queen, of Ethiopia. ) 56 SB, vol. 2, p. 687. Augustine mentions that Ambrose by reading silently failed to explain the text.

Confessions 6.3.) 57 Thayer, p. 14.) 58 Richard B. Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 122.) 59 Consult Bruce M. Metzger, The Text of the New Testament: Its Transmission, Corruption, and Restoration, 2d ed. (New York: Oxford University Press, 1968), p. 6.) 60 Johannes Gess, NIDNTT, vol. 2, p. 410; Richard N. Longenecker, The Christology of Early Jewish Christianity, Studies in Biblical Theology, 2d series 17 (London: SCM, 1970), p. 50. Compare Joachim Jeremias, TDNT, vol. 1, p. 339.) 1 1 2 8 0 “tw://bible.?id=23.53.7-23.53.8|AUTODETECT|” 61 Ernst Haenchen, The Acts of the Apostles: A Commentary, trans. Bernard Noble and Gerald Shinn (Philadelphia: Westminster, 1971), p. 312. See also P. B. Decock, The Understanding of ) 7 1 -1 9 0 “tw://bible.?id=23.53.7-23.53.8|AUTODETECT|” Isaiah 53:7 8) 1 1 -1 9 0 “tw://bible.?id=44.8.32-44.8.33|AUTODETECT|” in ) 7 1 -1 9 0 “tw://bible.?id=44.8.32-44.8.33|AUTODETECT|” Acts 8:32 33) 1 1 -1 9 0 0 , Neotest 14 (1981): 123.) 1 11 2 8 0 0 62 Moule, Idiom-Book, p. 158.) 63 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 205.) 64 Metzger, Textual Commentary, p. 359.) 65 John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, 5 vols. (Edinburgh: (Clark, 1877), vol. 2, p. 590.) 66 I. Howard Marshall, The Acts of the Apostles: An Introduction and Commentary, Tyndale New Testament Commentary series (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1980), p. 164.) 67 R. C. H. Lenski, The Interpretation of the Acts of the Apostles (Columbus: Wartburg, 1944), p. 345.) NKJV New King James Version) 68 Metzger, Textual Commentary, p. 359.) 69 Irenaeus Against Heresies 3.12.8.) 70 Marshall, Acts, p. 165; Williams, Acts, p. 149; see also Lake and Cadbury, Beginnings, vol. 4, p. 98.) 71 Perhaps inadvertently, the NEB omits the words of the Lord with this resultant reading: the Spirit snatched Philip away. ) 1 1 2 8 0 “tw://bible.?id=11.18.12|AUTODETECT|” 72 ) 7 1 -1 9 0 “tw://bible.?id=11.18.12|AUTODETECT|” I Kings 18:12) 1 1 -1 9 0 “tw://bible.?id=12.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.2.16|AUTODETECT|” II Kings 2:16) 1 1 -1 9 0 “tw://bible.?id=26.3.14|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=26.3.14|AUTODETECT|” Ezek. 3:14) 1 1 -1 9 0 “tw://bible.?id=26.8.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.8.3|AUTODETECT|” 8:3) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 73 Robertson, Grammar, p. 602.) )