ACTS: The Church on Mission | Lesson 8 | Lesson Notes / Talking Points
Read Acts 8.1-40
INTRODUCTION / CONNECTIONS / CONTEXT
1/ First of all, a programming note: this is Lesson 8. But if you're looking for the Lesson Notes on Lesson 7, there isn't one. Due to a series of extraordinary events during the week, I delivered the lesson from Acts 7.1-60, 'Stephen: Spirit-Filled Servant, Preacher, and Martyr,' but wasn't able to compose the Lesson Notes for Lesson 7. So these Lesson Notes for Lesson 8 will pick up from the last one on chapter 6.
2/ Coming now to ch 8, Luke will carefully record how the second step of Acts 1.8 was fulfilled. Jesus commanded: "…and you shall be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth." So the progressive waves of Gospel outreach are: [1] in Jerusalem [chs 1-7]; [2] in all Judea and Samaria; [3] and finally to the end of the earth.
3/ So ch 8 will begin the record of how the Gospel was carried by the members of the Jerusalem church to Samaria. Also, ch 8 will introduce us to Saul, who, of course, will later be named and called Paul. Jesus will save and convert Saul in our next lesson [ch 9] and later choose him to be the missionary who will initiate the widespread dissemination of the Gospel to the end of the earth [chs 13 ff]. BTW, Peter will also be instrumental in introducing the Gospel to the Gentiles in ch 10 at the house of Cornelius – but we'll tie all that together when we get there…
I / vv 1-3 | The Jerusalem disciples are scattered to Samaria
1/ One of the key phrases here in these three verses is "…and they [the church in Jerusalem] were all scattered throughout the regions of Judea and Samaria…" See again Jesus' Mission Plan in ch 1.8.
2/ The impetus for their being scattered was the great persecution that arose against them after the stoning of Stephen. This persecution was carried out under the leadership of Saul whom we met back in ch 7.58. He was at least a 'messenger' from the ruling council, the Sanhedrin. He served as the 'coat-keeper' of those who stoned Stephen. No doubt there were other members and representatives of the Sanhedrin there to witness Stephen's martyrdom, but Saul is named to introduce us to him since he will serve in later roles – not only as a chief antagonist of the church, but also as one of the church's most prominent protagonists after his conversion. Nobody is beyond the reach of the Gospel and the Grace of God!
3/ Luke names Saul three times here in this account: 7.58, 'coat-keeper' of Stephen's murderers; 8.1, approving Stephen's execution; 8.3, 'ravaging the church' as the ring-leader of the persecution. Paul will refer back to his roles in these events with much remorse and repentance: Acts 22.4-5, 20; 26.10; 1 Corinthians 15.9; Galatians 1.13, 23; Philippians 3.6; 1 Timothy 1.13.
4/ We should note here also how "Devout men buried Stephen and made great lamentation over him." It is fitting and proper – and humanly natural – that we should grieve over the death of our loved ones, even though for our fellow believers, we 'grieve in hope' [1 Thessalonians 4.13]. The bereavement of our loved ones is still the curse of sin and our human hearts are broken and grieved because of it.
II / vv 4-8 | Philip proclaims Christ to the Samaritans
1/ We met Philip back in ch 6.5. He was one of the seven Spirit-filled men 'servants/deacons' whom the church chose to serve their practical and physical needs. But, like Stephen, Philip was also an able preacher of the Gospel, an astute student of the Scriptures, and a passionate evangelist.
2/ As the members of the church were driven out of Jerusalem, they "went about preaching the word." This particular word for 'preaching' is not the more specific word for public proclamation; it is simply the word for 'evangelizing.' This is the kind of 'preaching' each of us should be doing every day of our lives – wherever we are, whatever circumstances we are in, whatever company or 'audience' we may have. Every one of us is an evangelist, and our daily conduct and conversations should be about the Gospel. Their lives were an expression of 'the word' – our daily witness to the transforming message and power of the Gospel of Jesus Christ.
3/ But Philip also was among them. And Philip "proclaimed to them the Christ." He was an outspoken 'preacher' among the many evangelists. He was also anointed by the Holy Spirit to work signs [miracles] to accompany his Gospel preaching. "And the crowds with one accord paid attention to what was being said by Philip, when they heard him and saw the signs that he did." Many believed [v 12].
4/ Samaria was not just a local region and city bordering to the north of Judea. The Samaritans and the Judean Jews despised and rejected each other. We remember from Jesus' encounter with the Samaritan woman that "For the Jews have no dealings with the Samaritans" [John 4.9]. This mutual animosity goes back more than seven centuries. Before their respective captivities to Assyria and Babylon, the kingdom had split into two kingdoms. The northern kingdom [Israel] had established not just a rival kingdom but also a rival religion. Samaria was their capital. They had even built a rival temple on Mount Gerazim [see again John 4.19-26]. But Jesus had made numerous Gospel overtures to the Samaritans during His ministry. And now He had commanded His church to go to them to bring them back. NOTE: this also is a fulfillment of the New Covenant promise made in Ezekiel 37.15-28. And when the disciples asked Jesus "Lord, will you at this time restore again the kingdom to Israel," Jesus is now beginning to 'restore the kingdom' by joining Judea and Samaria again through the Gospel under the New Covenant.
5/ "So there was much joy in that city." The Samaritans were transformed by believing the Gospel. And joy – much joy – is always one of the most prominent distinguishing markers of Gospel faith!
III / vv 9-25 | Encounters with Simon the magician
1/ vv 9-11 / This Simon had established a reputation among the Samaritans as one of their principal religious 'influencers' by the 'great' works he did through the powers of the demonic occult arts. In fact, he had so 'amazed' the people that "they all paid attention to him, from the least to the greatest, saying, 'This man is the power of God that called Great.'" Simon's influence is reminiscent of the Egyptian sorcerers and magicians whom Moses and Aaron encountered in Pharaoh's court [Exodus 7.11 et. al.]. What was happening was that God was demonstrating the sovereignty of His power in salvation both in the Gospel message Philip preached and the miraculous signs he performed to credit and corroborate his message. You have a public 'conflict of kingdoms' being set up here in Samaria!
2/ vv 12-13 / Simon saw that he was being upstaged and outdone by the superior and sovereign power of God, so he decided to 'join' the movement. As we will see later in Peter's confrontation with him, his 'believing' and being baptized was not genuine [vv 18-24]; he was only hoping he could boost his own standing and platform of influence by co-opting and 'drafting' the obvious witness of the Gospel preached by Philip.
3/ vv 14-17 / The apostles at Jerusalem sent Peter and John to 'verify' and 'affirm' that this Samaritan 'great awakening' was Christ's New Covenant work. We shouldn't think that these Samaritans had not been regenerated and indwelt by the Holy Spirit when they believed – just like all believers who are born again by the Spirit. But, this phenomenon of the Holy Spirit's 'falling on them' and their 'receiving' the gift of the Holy Spirit was like the Pentecost event – it was a public affirmation from Christ and the Holy Spirit that these Samaritans were truly members of the New Covenant community. Peter will make a similar statement and comparison when the Holy Spirit 'fell upon' the Gentile believers in Cornelius's house in ch 10.44-48. This was an undeniable declaration from Christ that these 'outsider' believers were members of equal standing with the Jews in the household of God.
4/ vv 18-24 / Simon 'covets' and tries to 'buy' the power and demonstration of the Holy Spirit for his own aggrandizement. Simon knew that his demonic magical powers were inferior to those of the Holy Spirit, and so he offered the apostles money if they would lay their hands on him confer upon him the powers that the Holy Spirit was working through them. Peter discerned his pride and self-seeking ambition, confronted and rebuked him: But Peter said to him, "May your silver perish with you, because you thought you could obtain 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, therefore, of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you. 23 For I see that you are in the gall of bitterness and in the bond of iniquity." These are references to Simon's bondage and enslavement to the bitterness of his sin. He obviously did not have a New Covenant heart. Simon asks Peter to "pray for me to the Lord, that nothing of what you have said may come upon me." We are left to wonder whether Simon really repents and genuinely believes in Christ – but the implication is that he only felt regret that he had been found out and fear of the consequences. He knew that he was, in fact, subject to the sovereign power and judgment of God. He knew he had been denied, but he sure didn't want to be destroyed as Peter was threatening. [See a similar episode in ch 5.1-10.]
5/ v 25 / The apostles returned to Jerusalem and preached in the villages of the Samaritans, continuing to evangelize them to the faith of Christ and the Gospel – welcoming them into the New Covenant community and churches.
IV / vv 26-40 | Philip is called to evangelize an Ethiopian – extending the Gospel outreach to Africa
1/ vv 26-28 / While Philip was still preaching and evangelizing in Samaria, the Holy Spirit chose to use him to spread the Gospel also to the African continent. An angel, under the direction of the Holy Spirit [vv 29, 39], spoke instructions to Philip to leave the 'great awakening' in Samaria and hurry south to Gaza. Gaza was one of the last watering stops [rest area] on the prominent trade route/highway before heading into the desert regions of the Sinai peninsula. A high-ranking official – Secretary of the Treasury – was there who served Candace, the queen of Ethiopia. He had been to Jerusalem to worship. We learn a lot about this Ethiopian from Luke's narrative:
[1] He was a Gentile;
[2] he was a 'God-fearer,' one who had embraced the Jewish faith both in beliefs and practices – this is why he had made the long journey from Africa to Jerusalem;
[3] he was deeply interested in what he had seen and heard during his sojourn in Jerusalem;
[4] he owned a copy of the Scriptures, or at least Isaiah, and he was deeply engrossed in reading it, desperately wanting to know what it meant, but not able to understand it. NOTE: since he was a Gentile, he was not permitted to enter the inner courts of the temple, but was restricted to the periphery courtyards, The Court of the Gentiles. AND: since he was a 'eunuch,' if this means he had been emasculated, then he was further forbidden access to the temple grounds. But none of these restrictions had dampened his fervent interest to know more about what he had seen and heard in Jerusalem.
2/ vv 29-35 / Philip, being directed by the Holy Spirit, engages him in conversation about Christ from his reading of Isaiah 53. The Spirit pointed Philip to his chariot. The eunuch was reading out loud [as was their custom in those days] from what we know as Isaiah 53.7-8; but he was at a loss to know who the prophet was talking about. Who was this 'suffering Servant' Isaiah was writing about, who suffered such egregious injustice and even death? [Keep in mind, he most likely had heard about the dying experiences of both Jesus and Stephen during his recent sojourn in Jerusalem…]. He was already entertaining all these mysteries and unanswered questions in his mind and soul as Philip "ran to him and heard him reading Isaiah the prophet." So Philip asked him, "'Do you understand what you are reading?' And he said, 'How can I, unless someone guides me?' And he invited Philip to come up and sit with him." What a 'Divine appointment' as we call these Providential intersections and encounters of our lives with other! Philip offered to read with him. And as they read together Isaiah's prophetic message about Christ, the Messiah, the eunuch expressed his profound confusion about who the prophet may be talking about: "himself or about someone else?" So Philip drew from his own faith and knowledge of the Scriptures and "opened his mouth, and beginning with this Scripture he told him the Good News about Jesus!" Since Jesus Himself said that 'all the Scriptures speak of Me,' we can begin from anywhere in the Old [or New] Testament and make a beeline to Christ! [Beware of anyone who claims we can in any way 'unhitch' ourselves, our faith, or even knowing Christ in His fullness from the Old Testament!] This is how Jesus Himself interpreted and preached Himself [Luke 24.25-27, 44-48].
3/ vv 36-40 / Philip baptizes [immerses] the believing eunuch upon his profession of faith in Jesus Christ. Since they were at Gaza 'water re-supply stop,' there were pools of water available to them. The eunuch had been in Jerusalem long enough to observe and learn that the converts to the Gospel of Christ had been baptized upon their profession of faith in Christ – to show their identification with His death, burial, and resurrection; and to confess their obedient commitment to be followers of Christ. So, as they were still travelling down the road, they came upon such a pool. The eunuch exclaimed, "See here is water! What prevents me from being baptized?" He had truly believed the Gospel message Philip had preached to him from the Isaiah passage – and we can be sure, many other OT passages also. "And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him. And when they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, and he went on his way rejoicing!" "…Philip found himself at Azotus [the OT Philistine city of Ashdod], and as he passed through he preached the Gospel to all the towns until he came to Caesarea." The eunuch went the rest of the way home to Ethiopia a saved man and full of joy! NOTE: how the fruit of the Spirit 'joy' [Galatians 5.22] always accompanies His regenerating work in our hearts and lives [see also v 8].
4/Before we leave this passage about the Ethiopian eunuch, we need to see how his conversion fulfills the Old Testament prophecies concerning Christ, the Gospel, and the New Covenant promises. Let's remind ourselves where this eunuch was reading from as Philip began to preach Christ to him – Isaiah 53. We all understand how richly significant and Messianic this portion is. But if you continue to read on from Isaiah 53, you'll discover that the following Scriptures continue to key us in to even more specific promises that include this Ethiopian – not only as a Gentile, but also an eunuch.
- Isaiah, chapters 54 and 55 both have repeated promises of the New Covenant that God will bring into the world in Christ: for example, 54.9-10 and 55.1-5.
- Christ will fulfill and inaugurate these New Covenant promises and blessings by the substitutionary sacrifice He will make by His death on the Cross and resurrection from the dead [ch 53].
- BUT, in those same promises, Yahweh promises to Christ that these New Covenant blessings will not be for the nation of Israel only. See, for example, His promise to Christ in Isaiah 55.3-5: "Incline your ear, and come to me; hear, that your soul may live; and I will make with you an everlasting covenant, my steadfast, sure love for David [see Acts 13.34]. Behold, I made him a witness to the peoples, a leader and commander for the peoples. Behold you shall call a nation that you do not know, and a nation that did not know you shall run to you, because of the LORD your God, and of the Holy One of Israel, for He has glorified you."
- Do you see who this 'nation you do not know, and a nation that did not know you' is? It is the rest of the Gentile world – beyond the boundaries and citizenry of Israel. It is not only the Samaritans and this Ethiopian eunuch, but all of us also! [Ephesians 2.12].
- But if you keep on reading in Isaiah 56.3-8, you'll discover that specific promises were made to all of us 'foreigners' in general, and to this 'eunuch' in particular: "For thus says The LORD: 'To the eunuchs who keep my Sabbaths, who choose the things that please me and hold fast my covenant, I will give in My House and within My walls a monument and a name betters than sons and daughters; I will give them an everlasting name that shall not be cut off … these I will bring to My holy mountain, and make them joyful in My house of prayer … for My house shall be called a house of prayer for all peoples.'" I have told you before that, as a eunuch, not only was this Ethiopian forbidden entrance into the inner courtyards of the temple, but he was even excluded from becoming a proselyte. "But now in Christ Jesus you who once were far off have been brought near by the blood of Christ" [Ephesians 2.11-22].
"So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God"
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