08 A Church on the Move

There is one thing stronger than all the armies in the world,” wrote Victor Hugo, “and that is an idea whose time has come.”

The gospel of Jesus Christ is much more than an idea. The gospel is “the power of God to salvation for everyone who believes” (Rom. 1:16 NKJV). It is God’s “dynamite” for breaking down sin’s barriers and setting the prisoners free. Its time had come and the church was on the move. The “salt” was now leaving the “Jerusalem saltshaker” to be spread over all Judea and Samaria, just as the Lord had commanded (Acts 1:8).

The events in Acts 8 center around four different men.

A ZEALOUS PERSECUTOR–SAUL (8:1-3)

The book of Acts and the Epistles give sufficient data for a sketch of Saul’s early life. He was born in Tarsus in Cilicia (Acts 22:3), a “Hebrew of the Hebrews” (see 2 Cor. 11:22; Phil. 3:5), the “son of a Pharisee” (Acts 23:6), and a Roman citizen (16:37; 22:25-28). He was educated in Jerusalem by Gamaliel (22:3) and became a devoted Pharisee (26:4-5; Phil. 3:5). Measured by the law, his life was blameless (Phil. 3:6). He was one of the most promising young Pharisees in Jerusalem, well on his way to becoming a great leader for the Jewish faith (Gal. 1:14).

Saul’s zeal for the law was displayed most vividly in his persecution of the church (Gal. 1:13-14; Phil. 3:6). He really thought that persecuting the believers was one way of serving God. He obeyed the light that he had, and when God gave him more light, he obeyed that and became a Christian!

In what ways did Saul persecute the church? He “made havoc of the church,” and the verb here describes a wild animal mangling its prey. When Christ spoke to Saul on the Damascus road, He compared him to a beast (Acts 9:5)! The stoning of Stephen, which Saul approved, shows the lengths to which he would go to achieve his purpose. He persecuted both men and women “unto the death” (22:4), entering both houses and synagogues (22:19). He had the believers imprisoned and beaten (22:19; 26:9-11). If they renounced their faith in Jesus Christ (“compelling them to blaspheme”–26:11), they were set free; if they did not recant, they could be killed.

In later years, Paul described himself as “exceedingly mad against them” (Acts 26:11), “a blasphemer [he denounced Jesus Christ], and a persecutor, and injurious [violent]” (1 Tim. 1:13). He was a man with great authority whose devotion to Moses completely controlled his life, and almost destroyed his life. He did it “ignorantly in unbelief” (v. 13), and God showed him mercy and saved him. Saul of Tarsus is the last person in Jerusalem you would have chosen to be the great apostle to the Gentiles! Acts 8:1

A FAITHFUL PREACHER–PHILIP (8:4-8)

Persecution does to the church what wind does to seed: It scatters it and only produces a greater harvest. The word translated “scattered” (diaspeiro, Acts 8:1, 4) means “to scatter seed.” The believers in Jerusalem were God’s seed, and the persecution was used of God to plant them in new soil so they could bear fruit (Matt. 13:37-38). Some went throughout Judea and Samaria (see Acts 1:8), and others went to more distant fields (Acts 11:19ff.).

The Samaritans were a “half-breed” people, a mixture of Jew and Gentile. The nation originated when the Assyrians captured the ten northern tribes in 732 BC, deported many of the people, and then imported others who intermarried with the Jews. The Samaritans had their own temple and priesthood and openly opposed fraternization with the Jews (John 4:9).

We have no reason to believe that God permitted this persecution because His people were negligent and had to be “forced” to leave Jerusalem. The fact that Saul persecuted believers “even unto strange [foreign] cities” (Acts 26:11) would suggest that their witness was bearing fruit even beyond Jerusalem. Nor should we criticize the apostles for remaining in the city. If anything, we should commend them for their courage and devotion to duty. After all, somebody had to remain there to care for the church.

Because of the witness and death of Stephen, it is possible that the focus of the persecution was against the Hellenistic Jews rather than the “native” Jews. It would be easier for Saul and his helpers to identify the Hellenistic believers, since many of the “native” Jews were still very Jewish and very much attached to the temple. Peter was still keeping a “kosher home” when he was sent to evangelize the household of Cornelius (Acts 10:9-16).

Philip was chosen as a deacon (Acts 6:5), but like Stephen, he grew in his ministry and became an effective evangelist (see 21:8). God directed him to evangelize in Samaria, an area that had been prohibited to the apostles (Matt. 10:5-6). Both John the Baptist and Jesus had ministered there (John 3:23; 4:1ff.), so Philip entered into their labors (John 4:36-38).

The word for preaching in Acts 8:4 means “to preach the gospel, to evangelize”; while the word in Acts 8:5 means “to announce as a herald.” Philip was God’s commissioned herald to deliver His message to the people of Samaria. To reject the messenger would mean to reject the message and rebel against the authority behind the herald, Almighty God. How people respond to God’s messenger and God’s message is serious business.

Philip not only declared God’s Word, but he also demonstrated God’s power by performing miracles. It was the apostles who had majored on miracles (Acts 2:43; 5:12), yet both Stephen and Philip did signs and wonders by the power of God (6:8). However, the emphasis here is on the Word of God: The people gave heed to the Word because they saw the miracles, and by believing the Word, they were saved. Nobody was ever saved simply because of miracles (John 2:23-25; 12:37-41).

Great persecution (Acts 8:1) plus the preaching of the gospel resulted in great joy! Both in his gospel and in the book of Acts, Luke emphasizes the joy of salvation (Luke 2:10; 15:7, 10; 24:52; Acts 8:8; 13:52; 15:3). The people of Samaria who heard the gospel and believed were delivered from physical affliction, demonic control, and, most important, from their sins. No wonder there was great joy!

The gospel had now moved from “Jewish territory” into Samaria where the people were part Jew and part Gentile. God in His grace had built a bridge between two estranged peoples and made the believers one in Christ, and soon He would extend that bridge to the Gentiles and include them as well. Even today, we need “bridge builders” like Philip, men and women who will carry the gospel into pioneer territory and dare to challenge ancient prejudices. “Into all the world … the gospel to every creature” is still God’s commission to us. Acts 8:4

A CLEVER DECEIVER–SIMON THE SORCERER (8:9-25)

It is a basic principle in Scripture that wherever God sows His true believers, Satan will eventually sow his counterfeits (Matt. 13:24-30, 36-43). This was true of the ministry of John the Baptist (3:7ff.) and Jesus (23:15, 33; John 8:44), and it would be true of Paul’s ministry also (Acts 13:6ff.; 2 Cor. 11:1-4, 13-15). The enemy comes as a lion to devour, and when that

approach fails, he comes as a serpent to deceive. Satan’s tool in this case was a sorcerer named Simon.

The word translated “bewitched” in Acts 8:9 and 11 simply means “astounded, confounded.” It is translated “wondered” in Acts 8:13. The people were amazed at the things that Simon did, and therefore, they believed the things that he said. They considered him “the great power of God.” Simon’s sorcery was energized by Satan (2 Thess. 2:1-12) and was used to magnify himself, while Philip’s miracles were empowered by God and were used to glorify Christ. Simon started to lose his following as the Samaritans listened to Philip’s messages, believed on Jesus Christ, were born again, and were baptized.

What does it mean that “Simon himself believed” (Acts 8:13)? We can answer that question best by asking another one: What was the basis of his “faith”? His faith was not in the Word of God, but in the miracles he saw Philip perform, and there is no indication that Simon repented of his sins. He certainly did not believe with all his heart (Acts 8:37). His faith was like that of the people of Jerusalem who witnessed our Lord’s miracles (John 2:23-25), or even like that of the demons (James 2:19). Simon continued with Philip, not to hear the Word and learn more about Jesus Christ, but to witness the miracles and perhaps learn how they were done.

It is important to note that the Samaritans did not receive the gift of the Holy Spirit when they believed. It was necessary for two of the apostles, Peter and John, to come from Jerusalem, put their hands on the converts, and impart to them the gift of the Spirit. Why? Because God wanted to unite the Samaritan believers with the original Jewish church in Jerusalem. He did not want two churches that would perpetuate the division and conflict that had existed for centuries.

Jesus had given Peter the “keys of the kingdom of heaven” (Matt. 16:13-20), which meant that Peter had the privilege of “opening the door of faith” to others. He opened the door to the Jews at Pentecost, and now he opened the door to the Samaritans. Later, he would open the door of faith to the Gentiles (Acts 10).

Remember too that the first ten chapters of Acts record a period of transition, from the Jew to the Samaritan to the Gentile. God’s pattern for today is given in Acts 10: The sinner hears the gospel, believes, receives the gift of the Spirit, and then is baptized. It is dangerous to base any doctrine or practice only on what is recorded in Acts 1–10, for you might be building on that which was temporary and transitional. Those who claim we must be baptized to receive the gift of the Spirit (Acts 2:38) have a hard time explaining what happened to the Samaritans, and those who claim we must have “the laying on of hands” to receive the Spirit have a difficult time with Acts 10. Once you accept Acts 1–10 as a transitional period in God’s plan, with Acts 10 being the climax, the problems are solved.

The wickedness of Simon’s heart was fully revealed by the ministry of the two apostles. Simon not only wanted to perform miracles, but he also wanted the power to convey the gift of the Holy Spirit to others–and he was quite willing to pay for this power! It is this passage that gives us the word simony, which means “the buying and selling of church offices or privileges.”

As you study the book of Acts, you will often find the gospel in conflict with money and “big business.” Ananias and Sapphira lost their lives because they lied about their gift (Acts 5:1-11). Paul put a fortune-teller out of business in Philippi and ended up in jail (16:16-24). He also gave the silversmiths trouble in Ephesus and helped cause a riot (19:23-41). The early church had its priorities straight: It was more important to preach the Word than to win the support of the wealthy and influential people of the world.

Peter’s words to Simon give every indication that the sorcerer was not a converted man. “Thy money perish with thee!” is pretty strong language to use with a believer. He had neither “part or lot in this matter” (“this word”), and his heart was not right before God. While it is not out of place for believers to repent (see Rev. 2–3), the command to repent is usually given to unbelievers. The word thought in Acts 8:22 means “plot or scheme” and is used in a bad sense. The fact that Simon was “in the gall of bitterness” and “the bond of iniquity” would indicate that he had never truly been born again (Acts 8:23; cf. Deut. 29:18; Heb. 12:15).

Simon’s response to these severe words of warning was not at all encouraging. He was more concerned about avoiding judgment than getting right with God! There is no evidence that he repented and sought forgiveness. A sinner who wants the prayers of others but who will not pray himself is not going to enter God’s kingdom.

This episode only shows how close a person can come to salvation and still not be converted. Simon heard the gospel, saw the miracles, gave a profession of faith in Christ, and was baptized, and yet he was never born again. He was one of Satan’s clever counterfeits, and had Peter not exposed the wickedness of his heart, Simon would have been accepted as a member of the Samaritan congregation!

Even though the persecution was still going on, Peter and John returned to Jerusalem, preaching the gospel in “many villages of the Samaritans” as they went their way. They lost no opportunity to share the good news with others now that the doors were open in Samaria.

A CONCERNED SEEKER–AN ETHIOPIAN (8:26-40)

Philip was not only a faithful preacher, he was also an obedient personal worker. Like his Master, he was willing to leave the crowds and deal with one lost soul. The angel could have told this Ethiopian official how to be saved, but God has not given the commission to angels: He has given it to His people. Angels have never personally experienced God’s grace; therefore, they can never bear witness of what it means to be saved.

D. L. Moody once asked a man about his soul, and the man replied, “It’s none of your business!” “Oh, yes, it is my business!” Moody said, and the man immediately exclaimed, “Then you must be D. L. Moody!” It is every Christian’s business to share the gospel with others, and to do it without fear or apology.

Philip’s experience ought to encourage us in our own personal witness for the Lord. To begin with, God directed Philip to the right person at the right time. You and I are not likely to have angels instruct us, but we can know the guidance of the Holy Spirit in our witnessing if we are walking in the Spirit and praying for God’s direction.

Late one afternoon, I was completing my pastoral calling and I felt impressed to make one more visit to see a woman who was faithfully attending church but was not a professed Christian. At first, I told myself that it was foolish to visit her that late in the day, since she was probably preparing a meal for her family. But I went anyway and discovered that she had been burdened about her sins all that day! Within minutes, she opened her heart to Christ and was born again. Believe me, I was glad I obeyed the leading of the Spirit!

This court official did not come from what we know today as Ethiopia; his home was in ancient Nubia, located south of Egypt. Since he was a eunuch, he could not become a full Jewish proselyte (Deut. 23:1), but he was permitted to become a “God fearer” or “a proselyte of the gate.” He was concerned enough about his spiritual life to travel over two hundred miles to Jerusalem to worship God, but his heart was still not satisfied.

This Ethiopian represents many people today who are religious, read the Scriptures, and seek the truth, yet do not have saving faith in Jesus Christ. They are sincere, but they are lost! They need someone to show them the way.

As Philip drew near to the chariot, he heard the man reading from the prophet Isaiah. (It was customary in those days for students to read out loud.) God had already prepared the man’s heart to receive Philip’s witness! If we obey the Lord’s leading, we can be sure that God will go before us and open the way for our witness.

Isaiah 53 was the passage he was reading, the prophecy of God’s Suffering Servant. Isaiah 53 describes our Lord Jesus Christ in His birth (vv. 1-2), life and ministry (v. 3), substitutionary death (vv. 4-9), and victorious resurrection (vv. 10-12). Isaiah 53:4 should be connected with 1 Peter 2:24; Isaiah 53:7 with Matthew 26:62-63; Isaiah 53:9 with Matthew 27:57-60; and Isaiah 53:12 with Luke 23:34, 37.

The Ethiopian focused on Isaiah 53:7-8, which describes our Lord as the willing Sacrifice for sinners, even to the point of losing His human rights. As Philip explained the verses to him, the Ethiopian began to understand the gospel because the Spirit of God was opening his mind to God’s truth. It is not enough for the lost sinner to desire salvation; he must also understand God’s plan of salvation. It is the heart that understands the Word that eventually bears fruit (Matt. 13:23).

The idea of substitutionary sacrifice is one that is found from the beginning of the Bible to the end. God killed animals so that He might clothe Adam and Eve (Gen. 3:21). He provided a ram to die in the place of Isaac (Gen. 22:13). At Passover, innocent lambs died for the people of Israel (Ex. 12), and the entire Jewish religious system was based on the shedding of blood (Lev. 17, especially v. 11). Jesus Christ is the fulfillment of both the Old Testament types and the prophecies (John 1:29; Rev. 5).

“Faith cometh by hearing, and hearing by the word of God” (Rom. 10:17). The Ethiopian believed on Jesus Christ and was born again! So real was his experience that he insisted on stopping the caravan and being baptized immediately! He was no “closet Christian”; he wanted everybody to know what the Lord had done for him.

How did he know that believers were supposed to be baptized? Perhaps Philip had included this in his witness to him, or perhaps he had even seen people baptized while he was in Jerusalem. We know that Gentiles were baptized when they became Jewish proselytes. Throughout the book of Acts, baptism is an important part of the believer’s commitment to Christ and witness for Christ.

While Acts 8:37 is not found in all the New Testament manuscripts, there is certainly nothing in it that is unbiblical (Rom. 10:9-10). In the days of the early church, converts were not baptized unless they first gave a clear testimony of their faith in Jesus Christ. And keep in mind that the Ethiopian was speaking not only to Philip but also to those in the caravan who were near his chariot. He was an important man, and you can be sure that his attendants were paying close attention.

Philip was caught away to minister elsewhere (compare 1 Kings 18:12), but the treasurer “went on his way rejoicing” (see Acts 8:39). God did not permit Philip to do the necessary discipling of this new believer, but surely He provided for it when the man arrived home. Even though he was a eunuch, the Ethiopian was accepted by God (see Isa. 56:3-5)!

Philip ended up at Azotus, about twenty miles from Gaza, and then made his way to Caesarea, a journey of about sixty miles. Like Peter and John, Philip preached his way home (Acts 8:25) as he told others about the Savior. Twenty years later, we find Philip living in Caesarea and still serving God as an evangelist (Acts 21:8ff.).

As you trace the expansion of the gospel during this transition period (Acts 2–10), you see how the Holy Spirit reaches out to the whole world. In Acts 8, the Ethiopian who was converted was a descendant of Ham (Gen. 10:6, where “Cush” refers to Ethiopia). In Acts 9, Saul of Tarsus will be saved, a Jew and therefore a descendant of Shem (Gen. 10:21ff.). In Acts 10, the Gentiles find Christ, and they are the descendants of Japheth (Gen. 10:2-5). The whole world was peopled by Shem, Ham, and Japheth (v. 1), and God wants the whole world–all of their descendants–to hear the message of the gospel (Matt. 28:18-20; Mark 16:15).

In October 1857, J. Hudson Taylor began to minister in Ningpo, China, and he led a Mr. Nyi to Christ. The man was overjoyed and wanted to share his faith with others.

“How long have you had the good tidings in England?” Mr. Nyi asked Hudson Taylor one day. Taylor acknowledged that England had known the gospel for many centuries.

“My father died seeking the truth,” said Mr. Nyi. “Why didn’t you come sooner?”

Taylor had no answer to that penetrating question.

How long have you known the gospel?

How far have you shared it personally? Acts 8:9-26