CONTEXTUAL EXEGESIS OF ACTS 8:9-25

CONTEXTUAL EXEGESIS OF ACTS 8:9-25 FROM THE GREEK TEXT OF THE BIBLE

(WRITTEN BY REV OLADELE KOLADE .)

INTRODUCTION

 This exegetical paper is written against the background that Luke is the author of Acts. My observation of the style of the writing of Acts is that of conscious selectivity of work around important persons and significant places. The interspersing of happenings which is seen throughout Acts is also evident in this passage my work is focusing on. In more concise words, I will say that the Luke’s presentation of theology and history in Acts is around certain geography (Jerusalem, Samaria, Antioch, Rome etc) and biographies (Paul, Philip, Peter). Luke sets his Acts’ presentation in a number of cultural contexts among which is this Samaria setting This passage is a narration of the beginning of the church’s mission beyond the borders of Jerusalem, and the story of Philip, a charismatic leader who zoom into the mission’s hall of fame after the  demise of Stephen. The textual descriptions argues that this is  (Hellenist )deacon Philip, and not Apostle Philip especially judging from the  fact that verse one clearly states that the Apostles remain in Jerusalem. There is no other suggestion from the rest of the book of Acts to support the idea that it was Apostle Philip. Again is the fact that from the record of Luke, the initiators of cross cultural missions were mainly Hellenists and not the Hebrew. The sending down of the Apostles from Jerusalem to Samaria would have also been unnecessary if it were to be Apostle Philip who was at Samaria.

This missionlogical development is the beginning of the fulfillment of Jesus’ prophecy of Acts 1:8 which set out the panoramic move of the gospel, taking over the entire global geography, and putting Jerusalem as the starting point. As observed from the narrations of Luke, it took persecution and aggression for the church to step out of Jerusalem to the other territories. It must be humbly recognized that those at the center stage of this cross cultural mission in the early part of the church’s missions were mainly Hellenist brethren.

 Both the location and the characters of this particular story are of very great significance. Samaria at this time was a sub province of Judea and was under Roman’s rule. Unlike Judea, Samaria was inhabited by a mixed population segregated both socially and religiously from the Jews since the days of Nehemiah, and Ezra. (1). The Judean Jews considered the Samaritans as racially impure, religiously heterodox and politically treacherous. This Philip mission to Samaria however shows how the gospel is indeed a barrier breaker, and also the beginning of the unfolding of the Church’s mission participation in God’s global redemptive plan. Samaria, which can be considered the middle wall between the Jews and the Gentiles, gives way as the evangelist Philip triumphantly enters the land with the good news. What follows is the unfolding drama of power shift as the gospel penetrates Samaria.

EXEGETICAL ANALYSIS OF THE PASSAGE

(I must first define certain confines of this work. This work was personally typed on my pc. I could not get a Greek font with accent mark on my pc; nevertheless, the interpretation of the text was done using accented Greek New Testament. Again is the problem of getting the other form of sigma on the computer. The bold Zetas were used to represent bigger sigma. I hope you will bear with me).

Anhr de tiz  onomati  Simwn  prouphrcen en  th polei

mageuwn kai existanvn to eqnoz thz  Samareiaz,         legwn einai tina eauton megan w  proseicon pantez  apo mikrou ewz  megalou legontez  Outoz estin h        dunamiz tou qeou h  kaloumenh Megalh. proseicon de  autw  dia  to  ikanw cronw  taiz  mageiaiz               exestakenai autouz. ( Acts  8:9-11).

We must give a particular attention first to the Luke’s use of the catchphrase, “now those”, (hoi men oun) in Vs 4 as an indication that there is a deliberate turning to a new direction. There is a deliberate attempt by Luke in interspersing his narratives in a way to give panoramic historical developments weaved around certain people and places. Luke in a stylish way introduces a doublet after the catchphrase to give a summary of the Samaria mission. Philip is seen entering Samaria, breaking the new ground with power evangelism. The dramatic shaking of Samaria’s spiritual foundation is seen in people turning to Philip’s message, and the apostolic confirmation of the new church movement in Samaria is to give the new mission move the apostolic blessing. Verse 5 bears testimony to the fact that this missionary Philip is the same Philip mentioned in Acts 6:5, and Acts 21:8, as a part of the scattered group. The content and the consequences of Philip’s power evangelism are what Luke captures in verses 6 to 8.

Verse 9 gives the picture of what used to be in Samaria before the advent of Philip. The former power broker is identified here as one Simon, a magician (magos).  The effect of Simon’s magic was the bewitchment of the entire community. taiz  mageiaiz is used here as an instrumental dative, “with his magic”, showing by what means Simon was bewitching the people. The Greek word “existamai” translated as amazed in NIV and bewitched in KJV literarily means “to remove out of its place” and this was used in the New Testament to the mind. It can therefore be said that as a result of Simon’s magic the people were “out of their minds”. Luke further describes how powerful and influential Simon was by the use of the word “ethnos” in Vs. 9 to indicate that the whole city was under the influence of this magician. The phrase “both high and low” in Vs.10 shows his influence cutting across various age, economic, and social background, and this  was so for a long time as Luke intimates in Vs.11. Simon had a great resume which captured the whole land in amazement.

The characteristic boastful disposition of Simon can be likened to that of Theudas in Acts 5:36. He was popularly called “dynamis tou theou” (power of God). tina eauton megan used in verse 9 means “a very great man” in his own estimation. Luke by this expression presents Simon as someone of conscious self glorification and who was boastfully aware of his achievements.

ote  de  episteusan tw  Filippw  euaggelizomenv peri thz  basileiaz  tou qeou kai tou  onomatoz  Ihsou     Cristou  ebaptizonto  andrez  te kai  gunaikez.  o de  Simvn kai autoz  episteusen kai  baptisqeiz   hn        proskartervntv  Filippv, qevrvn te  shmeia kai     dunameiz  megalaz  ginomenaz  existato.(Acts 8:12-13)

Verse 12 is a strategic continuation of the story of Philip’s exploit after a brief interlude with a flash back to what used to be in Samaria. This intentional break presents an occasion for a better juxtaposition. Luke’s introduction of the adversative de  is intended to draw attention to the big contrast between Simon and Philip. The duo can be contrasted based on their source of power, motive of operation and the attendant results of their activities.

The source of Philip’s power, preaching and practices is the Holy Spirit and the motive of his mission is purely liberating and redemptive. Simon’s practice of magic however is linked with demoniac and his motive was purely political and not redemptive or liberating. The attitudes of the two to their success are also not the same. Unlike Simon’s boastful disposition, Philip was drawing attention not to himself but Christ the Savior (Vs 5 and 12)

The phrase “believed Philip”(episteusan tv filippv) does not imply that Philip was the object of the converts’ trust as this will not be in tandem with Luke’s report of other conversions(9:42, 11:17, 16:31-34). This expression “believed Philip is similar to the phrase in Acts 2:41 where converts “accepted Peter’s message and were baptized”. The implication of the phrase is that the people accepted what Philip represents and proclaims: the kingdom of God and the name of Jesus Christ. The Samaritans’ submission for baptism is a strong attestation to their conviction and commitment to their new found faith in Christ. That Simon, the previous power broker also believed shows the great impact the ministry of Simon had on Samaria and unveils the great power shift from magic to the miracle of redemption and liberation. Now, this same Simon that all Samaritans followed everywhere now followed Philip everywhere. There is no clear indication from the text to authenticate the assertion that Simon’s conversion was faked. The verb in the expression “and Simon also himself believed” only describes him with reference to his supposed state, but not really his actual position. He may not have been wholly sincere. Nevertheless, that he was following Philip everywhere may not necessarily be for further instructions but rather for the spectaculars. Simon’s amazement is typical of the unbeliever’s reaction to their encounter with God’s mighty move and this typically comes prior to repentance. In Simon’s case this was reversed: his amazement at the Spirit’s move comes after his conversion and not as a precondition of it. This singular attitudinal error signals Simon’s spiritual malformation. He was interested in the “spectaculars” and not necessarily the “spiritual”. The attention of Simon was basically on the signs and wonders he saw in Philip’s operations. Instead for Simon to be following Christ he was following signs.

Akousantez  de oi  en  Ierosolumoiz  apostoloi  oti   dedektai  h Samareia ton  logon tou qeou apesteilan proz  autouz  Petron kai  Ivannhn. oitinez                 katabantez  proshuxanto  peri  autvn  opvz              labvsin  pneuma  agion  oudepv  gar hn  ep  oudeni    autvn  epipeptvkoz  monon  de  bebaptismenoi             uphrcon  eiz  to  onoma  tou  kuriou  Ihsou. tote         epetiqesan  taz  ceiraz  ep  autoiz  kai  elambanon    pneuma  agion.(Acts 8:14-17)

The Jerusalem church receives the news of the move of God in Samaria with all gladness. Peter and John apostolic visit to Samaria is in solidarity with Philip work there and not to overthrow his leadership. The text indicates clearly that although the believers in Samaria had believed and were baptized in the name of Jesus Christ but they were yet to receive the Holy Spirit. Luke is silent on the delay between the two baptisms. This notwithstanding, the Samaritans qualification for the gift of the Holy Spirit is in line with Peter’s prophetic declaration in Acts 2:39 “For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to Him”. The coming of the Holy Spirit is also necessary for the Samaritan congregation to be able to fully participate in the messianic mission work. It can be inferred from Jesus’ promise of the Spirit’s baptism that without this the believer is unable to fully participate in the missionary vacation. The Apostle distributes the Spirit blessing by prayer and laying of their hands on the new believers. This laying of hands practice is similar to what the Apostles did in Acts 6:6 when they commissioned the seven deacons to help heal the rift between Hellenist and Hebrew believers. Paul’s laying of his hands on the certain disciples at Ephesus (Acts 19:6) is another of such examples. The church of the New Testament was united in the Spirit and this is a cardinal reason why the y were able to do a lot of exploit for the Lord.

idvn  de  o  Simvn oti dia  thz  epiqesevz  tvn  ceirvntvn apostolvn  didotai  to pneuma,  proshnegken      autoiz  crhmata  legvn, Lote  kamoi  thn  exousian   tauthn  ina  v ean  epiqv  taz  ceiraz  lambanh          pneuma  agion.(Acts 8:18-19)

In a very stylish way and an organized interjectory manner, the spotlight of the narration returns to Simon. This new shift is calculated at exposing Simon’s theological miscalculation and an x-ray of his insatiable lust for power. The dia  in Vs 18 with genitive has the sense of by means of, indicating that the Spirit’s coming is by the laying on of hands by the Apostle, this at least as Simon concluded. This does not however imply that the Holy Spirit is given by the Apostles as in there teachings the Spirit coming is attributed to the Grace of God. There were other instances in the New Testament where people received the Spirit without the Apostles’ laying on of hands. The encounter in Cornelius house is a good example. The gift of the Spirit coming on the Samaritan is in line with the Spirit authenticating gentile churches at Caesarea (Acts 10:47, 11:17, 15:8), and Galatia (Acts 15:12). There is a strong indication from Simon’s offer of money for the ability to give out the Spirit, that he was exploiting the community financially by his practice of magic. Simon may not see anything wrong in paying for spiritual power. It may also be suggested that Simon may be thinking of power continuity given the fact that the Apostles and Simon may not continue to stay at Samaria. Simon’s request may therefore be a calculated plot to assume the leadership role of the new church.

Petroz  de  eipen  proz  auton, To  argurion sou  sunsoi eih eiz  apvleian  oti  thn dvrean  tou qeou          enomisaz  dia crhmatvn  ktasqai  ouk estin  soi        meriz  oude  klhroz  en  tv logv  toutv  h gar kardia sou ouk estin  euqeia  enanti tou qeou. metanohson  oun apo  thz  kakiaz  sou  tauthz  kai  dehqhti  tou  kuriou  ei  ara  afeqhsetai  soi  h  epinoia thz           kardiaz  sou, eiz  gar colhn  pikriaz  kai sundesmon adikiaz  orv  se  onta.(Acts 8:20-23)

 Luke captures the rebuke of Simon by Peter in a manner that shows how serious the apostle sees the attempt to want to commercialize God’s grace is. Verse 20 gives one of the two instances of the use of optative in the New Testament as imprecation. (Mk 11:14). Luke uses the word “kardia” in verse 21 as a metonym for the mind and this can be understood as intention, desire, or affection. Peter calls Simon to immediate repentance. The word “metanoeo” means to repent with regret accompanied by a true change of heart towards God, or regret for the course pursued resulting in the wiser view of the past and future. Peter’s use of the word “ara” indicates Peter’s uncertainty of Simon’s readiness for genuine repentance and not about God forgiving him. In verse 23, Peter is seen using the Old Testament intertext of “gall of bitterness “(Deut. 29:18), and “chains of wickedness” (Isa. 58:6). In the New Testament time, the gall of noxious reptiles was considered as the source of their venom-so gall in this passage is used as an expressive metaphor to denote malice or moral corruption of the wicked. (2). This metaphoric representation of Simon shows how corrupt Peter sees the man, an indication that he is seen as a potential threat to the faith development of this new faith community. Peter in this expression does not only see the wickedness of the heart of Simon but a possibility that he may be a very bad influence on the rest of the community. Simon’s apocryphal profile attributes all manners of heresies and subversive activities to him.   

apokriqeiz  de o Simvn eipen, Lehqhte  umeiz  uper      emou proz  ton  kurion  opvz  mhden  epelqh  ep  eme   vn  eiphkate.  Oi  mev ouv diamarturamenoi  kai        lalhsantez  tov  logon  tou  kuriou  upestrefon eiz Ierosoluma, pollaz  te kvmaz  tvn  Samaritvn          euhggelizonto.(Acts 8:24-25)·

Simon’s request for intercession shows how fearful he is now. This plea is also an indication in his believe in the apostolic power to help him appeal to God. This does not however show true sign of remorse for what he actually deed but a sign that he does not want any evil to befall him. This suggests strongly that Simon must be a very self centered individual.

The introduction of “men oun” in verse 25 is strictly used as resumptive or transitional, “and so”, “now”. There is no suggestion for its being used to intend a contrast between Philip’s preaching and that of the apostles (3).  It is clearly stated by Luke that the Apostles also continue to preach the same message even as they return to their base at Jerusalem. Luke draws curtain on the apostolic visit to Samaria in a strategic manner to show continuity of mission.

PERSONAL EVALUTION AND SUBMISSIONS

 I see this passage bringing to the fore a timely need for a reevaluation of the contemporary church’s mission enterprise and a call for a complete overhauling of our strategies for doing mission. From this narrative, I can deduce a strong need for a paradigm shift that will capture the universal elements in the Philip’s Samaria mission campaign based on the context of the above exegized text. In view of this I want to make the following submissions:

PERSECUTION, A CATALYST FOR PROCLAMATION – Mission should not be viewed as a project of a church that sits in a comfort zone. The idea of serving God or preaching “in season and out of season” should be practically understood by the contemporary church. We must be challenged by the attitude of the early church towards persecution. It is well presented in this particular passage that persecution could not stop their proclamation. That we face much opposition is a testimony that we have a strong position as people of God. We have a divine mandate to carry out a mission to the dieing world no matter the kind of opposition we face.

THOSE WHO HAVE BEEN SCATTERED – The disciple at Jerusalem were scattered but not shattered. There is a powerful testimony in this passage showing how well discipled the early believers were. The sharing of the gospel was a responsibility of everyone and not just for a selected few “super star” individuals. The concept of “every man a beam”, need to be reechoed today. Every Christian must be a witness. It was not only the twelve apostles that were equipped to share the gospel, everyone was brought on board. The question we need to ask ourselves today is how many of our parishioners who are even in their comfort zones can meaningfully share their faith with their unbelieving communities?

A CITY UNDER SPELL – Another dimension to missions should be the reality of direct spiritual encounter with satanic forces. The Samaria’s case is an example of a community under the influence of evil forces. In our mission campaign, we must realize that their may be issue like this, and if the church is not holistically equipped to offer spiritual helps relevant to the needs of the people our ministry will seem incomplete. As a cross cultural missionary for more than a decade working in Nigeria and Ghana, I have encountered situations of direct confrontations with power of darkness. There were times when we had to exorcise demons out of people. The gospel we preach is powerful to tear down evil strongholds in people and land we enter. The contemporary church is not fully appropriating the spiritual resources at her disposal. We tend to shy away from or deny certain realities beyond our comprehension. The challenge today is retracing our steps back to the apostolic foundations. We evangelicals have done so well in many areas of the church mission campaign but we have not made a very strong mark in areas where direct demonic practices are prevalent. In some of this areas where we have our presence, most of the convert still combine their faith with some element of their past traditional spiritual experience.

THE CONTENT OF OUR MESSAGE – It is not enough that we are preaching but we must evaluate the content of our message. Luke captures the content of Philip’s message in verse 12 as “the good news of the kingdom of God” and “name of Jesus Christ”. Looking at the church in Africa for example, one could see a lot of ‘men empires’ in the name of God’s Kingdom. People are preaching themselves and building their own empire. In Acts, all I see in all of the recorded preaching is Christ. Sometimes in our mission campaign, we tend to put our denominational creed ahead of Christ decrees, we focus too much on human personalities and the expense of the one who sets out the rule of His mission. What are people preaching today, and how are they in tandem with the content of the apostolic preaching? Simon never went to Samaria for self promotion, and the apostles who came to compliment his work were not their to show they are superior to Simon, all came to fulfill their parts in the messianic mission and Christ remain the center of their ministry.