Author : Patrick Farish
“Now those who were scattered went about preaching the word. Philip went down to the city of Samaria and proclaimed to them the Christ. 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. For unclean spirits came out of many who were possessed, crying with a loud voice, and many who were paralyzed or lame were healed. So there was much joy in that city… But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women,” Acts 8:4-12 (ESV)
The church of Christ began on the day of Pentecost, in the city of Jerusalem, (Acts 2). In the beginning and for some time thereafter it enjoyed peace and prosperity, “praising God and having favor with all the people.” (Acts 2:47). This tranquility was eventually interrupted: various sects of the Jews, one of which numbered among its partisans Saul of Tarsus, rose up in opposition to those of this Way. They stoned Stephen to death (Acts 6, 7); and this was the catalyst of general persecution against the Way, which resulted in the forced dispersion of Christians.
The verses prior to the account of the conversion of the Samaritans record these events: “And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles. Devout men buried Stephen and made great lamentation over him. But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison. Now those who were scattered went about preaching the word.”
As we read of the conversion of the Samaritans, a man named Simon, was mentioned, in verses 9-11. We defer Simon and the examination of these verses for later consideration, and examine the conversion of the Samaritans in general in this study.
In every case of conversion recorded in the book of Acts, some factors are constant. The places are different, the preachers are different, and the prior knowledge and condition of those being converted varies: but in every case (1) that which leads to conversion is the same; (2) the human activity of the one or ones being converted is the same; and (3) the results of conversion are the same. As we study further we will notice this in more detail.
Acts 8:5 tells us that Philip went to Samaria. Jesus’ instruction to His apostles was, “you will be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth” (Acts 1:8). This effort in Samaria begins the fulfillment of that instruction.
“Philip” is apparently the man named in Acts six as one of those involved in the administration of benevolence by the church in Jerusalem to the widows who were properly their responsibility. This church of Christ was sufficient to take care of the matter itself, without establishing some institution other than the church. The local church of Christ is an adequate arrangement to do every work God has intended that it do. Only when men turn to works God has NOT assigned the church of Christ, do they find it necessary to go beyond the church for assistance. When they do this, of course, they go beyond the New Testament for authority.
Philip Preached Christ
When Philip got to Samaria, the record tells us that he “proclaimed unto them the Christ.” The preaching of Philip stands in decided contrast to much preaching of today. What is today called “preaching” is often nothing more than pleasant platitudes designed to tickle itching ears; or essays on civil affairs which are in reality beyond the revealed interest of the church of the New Testament; or a promotion for social programs of all sorts. These things are advocated as fine accomplishments for churches of today. For churches man has created they may well be fine accomplishments: but for the church Christ bought with His blood they constitute an arrogant perversion of the divine mission. Every gospel preacher, every Christian, needs to recognize that which is to be proclaimed, is Christ: not emotional appeals for anybody’s institution, be it a home, a school, a hospital or whatever. When men cease to be concerned with heaven as a prepared place for a prepared people, they turn their efforts to make “heaven on earth”; and it will never happen. We must preach Christ that men may be prepared to get to heaven: for WITHOUT this preaching they can never be saved.
That Philip preached “Christ” is of significance from another standpoint. In evangelistic efforts, the preacher is necessary; but when he becomes more important than that which he is to preach, he is TOO important. It is common today to read that “doctor” somebody who is president of a university or the author of a book, a member of this council, or that foundation, and “dynamic!” will “address the assembly” or “bring the message” (rarely do these simply “preach a sermon”). Such is in decided contrast with the precautions employed by the apostle Paul: “And I when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. For I decided to know nothing among you except Jesus Christ and him crucified. And I was with you in weakness and in fear and much trembling, and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, that your faith might not rest in the wisdom of men but in the power of God.” (1 Corinthians 2:1-5).
The preaching of Philip did not consist of unsupported assertions. The New Testament was not a “written-down” volume to which he might go for authority; but the record tells of the validating proof he offered. In Acts 8:6, 7 we learn that “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. For unclean spirits came out of many who were possessed, crying with a loud voice, and many who were paralyzed or lame were healed.” The Scripture says that the multitude gave heed to the things spoken by Philip; when? When they heard what he preached, and saw the signs, the miracles, he did. These miracles were not an end in themselves; they were not a “come-on”; they served the purpose set forth in John 20:30, 31, “Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (and confer Hebrews 2:3, 4). The miracles were not performed to make the world a better place in which to live but to certify the gospel: to convince men of the way to heaven, and the need to follow that way.
Do you wonder WHAT Philip preached, when he preached Christ? Acts 8:12 tells us: “But when they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.” First, in preaching Christ one preaches the good tidings concerning the kingdom of God, which is the church, as Matthew 16:18, 19 and Revelation 5:9, 10 teach. This would include preaching about the organization of the church, the work of the church, and the worship offered by the church. It would involve preaching in vigorous opposition to those things which would lead churches and Christians in departures from the structure or mission or worship appointed for that divine institution.
Then, in preaching Christ Philip preached “the name of Jesus Christ.” This would require assertions and demonstrations of the authority of Christ. He said of Himself, Matthew 28:18, “all authority in heaven and on earth has been given to me.” The apostle Peter, in Acts 3:22, 23, recorded the prophecy of Moses concerning Christ and His authority, Moses there stating that “every soul who does not listen to that prophet shall be destroyed from the people.” And by the Holy Spirit, Paul wrote in Colossians 3:17, “and whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.” To act in the “name” of Jesus is to act by the authority or direction of Jesus. We cannot act in the name of Christ, unless we are acting by the instruction which Jesus Christ has provided. It does not matter how good a project or program may seem to be, in the wisdom of men: if Christ has not authorized it, we cannot do it in the “name of Christ;” we cannot truthfully say that Christ is directing us to such a work. If we preach the name of Christ, we preach the warning from the pen of Paul, Galatians 1:8, “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed.” If we preach the “name” or authority of Jesus Christ, we preach the warning of 2 John 9, “Everyone who goes on ahead and does not abide in the teaching of Christ, does not have God. Whoever abides in the teaching has both the Father and the Son.” In preaching the “name of Christ” we preach not only the principles involved but, of necessity, make proper application of those principles. It may be that men will not like what we preach; it may be that their response will be hostile or, what may be even worse, indifferent: it often is. Nonetheless, we must preach the “name” of Christ. As Paul instructed Timothy, we must “preach the word: be urgent, in season, out of season; reprove, rebuke, exhort with all longsuffering and teaching” (2 Timothy 4:2). Preaching Christ means preaching the “name” of Christ, with all its implications.
These inspired men taught that baptism is essential to salvation, this is disturbing; but it is the truth. How do we know that Philip preached baptism to these people? The record states that when they heard Philip preach Christ, they were baptized. If Philip’s preaching did not include commanding them to be baptized as the way God had appointed that they should manifest their faith unto the remission of their sins, their behavior is irrational. So, when they heard they believed, for faith comes by hearing. When they believed Philip preaching Christ, they were baptized, for such is included in preaching Christ.
No babies were baptized. A baby has no sin. Thus, God has never instructed that a baby be baptized for the remission of sins. And in the second place, a baby is incapable of examining testimony, which is the way belief is produced, Romans 10:17. The record states that those who were baptized FIRST believed: they heard testimony, in the preaching of Philip; they saw supporting, accrediting evidence, the signs he performed; and upon evaluation of this divinely approved testimony they accepted it, they believed; and such analysis and response is patently impossible for a baby. No babies were baptized; none have ever been baptized in harmony with the will of God.
The men and women who believed and were baptized, according to Acts 8:12, were SAVED. We know this to be so, for Jesus so promised, Mark 16:16, “He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.” Jesus said, believe and be baptized to be saved; the Samaritans believed and were baptized, thus were saved.
Conclusion and Application
The people whose conversion is recorded in Acts 8, like those in Acts 2, first heard the gospel preached. They obeyed the commands of the gospel, as did the people on the day of Pentecost; and they received the forgiveness of their sins and the hope of everlasting life. To be a Christian you must do as they did: you must hear the gospel of Christ; you must believe and obey it, and having done so you will receive the remission of your sins and the hope of glory. The Samaritans obeyed the gospel; then, aware of where they had been, and where they now were, they rejoiced; and there was much joy in that city.
