Do You Have The Witness Of The Spirit?

Acts 8:4–8 (NKJV)

4 Therefore those who were scattered went everywhere preaching the word. 5 Then Philip went down to the city of Samaria and preached Christ to them. 6 And the multitudes with one accord heeded the things spoken by Philip, hearing and seeing the miracles which he did. 7 For unclean spirits, crying with a loud voice, came out of many who were possessed; and many who were paralyzed and lame were healed. 8 And there was great joy in that city.

Our last study uncovered the Lord’s purpose behind the persecution of the church. We saw how God used the idolatry and sin of Saul to motivate the Hellenistic church to begin their journey home; and for the gospel to spread out into the surrounding towns and cities. Lord willing we will study the fruits of Saul’s violent persecution of the church in this providence. We were also opened up to the hope, found only in Christ, that the gospel can even save those most opposed to Christ and His converts. We looked into the future of Saul who was changed, so dramatically, that he received a brand new name in Christ. Paul’s attitude toward the church went from destroying it to upholding it with the very message he once hated.

Therefore those who were scattered went everywhere preaching the word.

In this study we will discuss the only means by which the gospel will be made fruitful to the church and to Christ. But before we study the means, we will study who God calls, and appoints to deliver the means of salvation. The phrase, “Οἱ μὲν οὖν διασπαρέντες,” is what will begin our revelation into the means of grace for lost sinners. The Greek word μὲν is virtually omitted from every English translation. Having this word omitted robs us of the authority behind the purpose of the persecution in God. The Greek meaning of the word is emphatic to the English equivalent of “men.” That means it was only the men who preached the Word. It would be better translated, “The men of those, therefore, who were scattered abroad. . .” By this translation we get the understanding, that of those men and women, who were pushed out of Jerusalem; the men went everywhere preaching the Word. It was the men that God used and chose to be the living seed that was the means of salvation for the world. This would exclude the women to be the instruments of divine ‘authority’ in the proclamation of His message. This, however, does not mean that women were not used at all in God’s plan of salvation for sinners. It just means that the men were the authoritative mouthpiece of God’s Word. Luke describes the whole church, both men and women, being scattered like a farmer scatters seed. The literal meaning of διασπαρέντες is to sow seed. This means that the people of God were metaphorically scattered (by God) like seeds of truth.

Mark 4:2–9 (NKJV)

2 Then He taught them many things by parables, and said to them in His teaching: 3 “Listen! Behold, a sower went out to sow. 4 And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it. 5 Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth. 6 But when the sun was up it was scorched, and because it had no root it withered away. 7 And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop. 8 But other seed fell on good ground and yielded a crop that sprang up, increased and produced: some thirtyfold, some sixty, and some a hundred.” 9 And He said to them, “He who has ears to hear, let him hear!”

The heart of the Father’s purpose, in the persecution of the church, is the testing of the seed of the Word of Christ, which His Son had planted in His life, death, and resurrection in the hearts of those who believe. Jesus Christ of Nazareth was the Father’s seed (Mk.4:14) that would be planted in "the heart of the earth" (Matt.12:40). The church would rise or fall based on this testing to prove the validity of each believer’s profession (Mk.4:20). The parable explains that some seed would bring forth much fruit and others would wither away and die. But it was the Father’s design that His seed would sprout up with much growth and life to expand His Son’s kingdom in the earth through His elect body that remained sown in Hades -- the heart of the earth.

Christ’s elect body is the living seed that is sown in the realm of the dead -- Sheol (1Cor.15:36; Jn.12:24). The Greek γῆ is equivalent to the Hebrew שְׁאוֹל , which in the context of (Matt.12:40) means the land of the dead or (the district of the grave) (Gen.3:14,19). The ISBE makes a peculiar note of the Holy Spirit’s intent of the meaning of Sheol:

With regard to these and other options, it must be noted that nowhere in the OT is Sheol described as a place of torment or punishment for the wicked. At most it is a place of confinement away from the land of the living. [Stuart, D. K. (1979–1988). Sheol. In G. W. Bromiley (Ed.), The International Standard Bible Encyclopedia, Revised (Vol. 4, p. 472). Wm. B. Eerdmans.]

That means Sheol was never intended to mean the afterlife, but to mean the present condition unto the consummation of fallen men in sin (Eph.2:1; Gen.2:17). Sheol is the absence of life expelled from the Garden of Eden; or in the words of the ISBE, . . . a place of confinement away from the land of the living (Gen.3:22-24).

The next half of the verse is phrased, “. . . διῆλθον εὐαγγελιζόμενοι τὸν λόγον,” and gives us the revelation of how these men were scattered by God. In obedience to Christ’s commission, the men went everywhere preaching the Word (Mk.16:15). The first thing we need to notice is that the fear of persecution did not keep the men from persevering in the Lord’s Name. Everywhere they were pushed into was an opportunity to exalt the King of their salvation. Everywhere doesn’t mean they went to every known location on the map, but that everywhere they passed through, in their travels homeward, to the original Jewish exiles of the Babylonian, Persian, and Roman captivities. The Greek word, “διῆλθον,” literally means to pierce. Luke’s description of the men’s preaching was like a sword that pierced through these places of refuge of the scattered church (Lk.2:35). Christ Himself was the sword of heaven that pierced through “the heart of the earth” (Matt.10:34).

Now, the men were not the literal seed; but God’s intent was to throw them into the field of sin like a farmer sowing seed, because the living Word (the Seed) was abiding in them (Jn.15:7; Lk.8:11). Therefore, they went about preaching the Word. It is important for us to grasp what the men were preaching was not their own perception of the good news in Jesus Christ. They were preaching the Word. They were merely messengers, not from their own point of view; but from the authority and view point of the King. Λόγον (Logos), which is what the men preached, is not a human word or vantage point. The Word always means from the King’s vantage point. It is literally the King’s Word or message to the people. The Word is the Christian’s world view and the lens by which he observes all of life. The Christian is blessed when he understands the Word, because he can see the world from the bird’s eye view of heaven in God (Rev.1:3).

The verb εὐαγγελιζόμενοι defines how the King’s Word was brought forth. This verb literally means the good news of the King. The men went gospeling the King’s Word. It conveys the old thought of the king’s herald. In a day without the technology of newspapers or the internet; the world depended on the king’s heralds to receive the news of the king, whether good or bad. The herald would be sent by the authority of the king to spread his message, change in law, or news of the call to assemble for the imminence of war. In the same way; the men of God heralded the good news of salvation from sin and death in the Name of the Lord Jesus Christ.

The definite article “τὸν” means that this was not a word from God, but “the” very Word of God. By this it defines the unchanging attribute of the authority and content of the message. The King was not coming to them with a subjective message that the herald could play with like a toy. The herald was accountable to the accuracy and exact content of the message. This means that the men were not to fear the persecution as a result of the message; but fear the King’s punishment if they changed the message in any form (Prov.30:6; Rev.22:18). Here we have the key to understanding how the news was to spread. The responsibility of the preacher, or herald, was to take what God has already said in His written word (the Scriptures) and εὐαγγελιζόμενοι it. That means; if the message of the Word, in context, was bad news like a topic; or subject on the law, sin, hell, or death; the preacher was to give the vantage point of the King’s good news in the person and work accomplished through His Son; whom He sent “in love,” not to condemn the world; but through Him save it (Jn.3:17). The herald’s failure to do so, would result in the lack of power to save, making the herald unfruitful and unfit for any good work (Matt.5:13; Matt.25:30).

Romans 1:16 (NKJV)

16 For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.

In conclusion to (v.4), it was the Word being gospelized, through the love and good works of those transformed by it who survived the harsh persecution, which made the early church fruitful in her mission in the world. One commentator tackles the misunderstandings that are often associated with what it means to preach:

Preached may be an unfortunate translation if it is always taken to mean ‘giving a sermon’. Speaking the word of the Lord can take many forms (styles), though it has the element of proclamation because it is a declaration of what God has said and done. With various combinations of such terms, Luke continues to highlight the centrality of the word or gospel to his narrative and to the outworking of God’s saving plan for Israel and the nations. The inclusion formed by the use of this terminology in v. 4 and v. 25 indicates that the apostles and all who were scattered because of the persecution proclaimed the same message and were engaged in the same activity of winning people for Christ. [Peterson, D. G. (2009). The Acts of the Apostles (p. 279). Grand Rapids, MI; Nottingham, England: William B. Eerdmans Publishing Company.]

Then Philip went down to the city of Samaria and preached Christ to them.

Philip and Stephen were two of the seven Hellenist Jews who were set apart by the church to aid the apostles in ministry; so that the apostles could be strictly dedicated to the administration of the Word and prayer. Philip begins to take on a popular role in the church after the death of Stephen. Philip may have been among those “devout men” who wept over Stephen. If that would hold true, Stephen’s death may have been a test of Philip’s faith. If Philip was that close of a companion to Stephen; the death of Stephen may have caused Philip to harden his heart, and consider forfeiting his trust in the gospel. But we know for sure, from this text, that Philip continued preaching Jesus Christ. By all means the death of Stephen increased his boldness and faith in the good news. No doubt, Philip heard what Stephen saw just before his departure; the very throne of God’s intercession for the martyred church of Christ.

The verse indicates that Philip “went down” to the city of Samaria; but the map indicates that Samaria is north of Jerusalem. Those who criticize the authority, infallibility, inerrancy, and sufficiency of the Scriptures may point this out as a contradiction. Therefore, if we look closer at the geography we come to understand that Jerusalem is on a higher plain than the proposed capital of Samaria. Luke doesn’t make it plain, in my mind, which particular city of the region of Samaria he is referring to. In my opinion, Luke is just giving us the most popular example of what he described in (v.4). Philip is later described as holding the office of εὐαγγελιστής, which means that his primary role was preaching the good news to those who have never heard of the Name or coming of Jesus Christ. This means that Philip the evangelist, not the apostle, (Acts 21:8) was the leading and most popular street preacher in the early church. Therefore, Luke singles him out as the prominent illustration of the history of the dispersion of the gospel expanding into the region of Samaria.

Luke defines the style of Philip’s preaching as κήρυσσω. This means that Philip was not merely a teacher (διδάσκαλος), but a herald of the Word with power and authority. When Philip preached, it was effectual in the mind and heart of the people.

κήρυσσω (kēryssō). vb. to preach or proclaim. Refers to publicly preaching or proclaiming a message.

This verb refers to publicly proclaiming a message; the word kēryssō itself does not encode the idea that the message is good, but it is often used in the nt for proclaiming the message about Jesus, which is fundamentally good news. The writers of the nt gospels use it refer to John the Baptist preaching (e.g., Matt 3:1; Mark 1:4; Luke 3:3) and to Jesus preaching (e.g., Matt 4:17; Mark 1:14). Jesus also uses it to refer to his own preaching (e.g., Mark 1:38). Acts (e.g., Acts 10:42; 28:21) and the letters of the nt (e.g., 1 Cor 1:23) often use it to refer to preaching the good news about Jesus but also to other kinds of proclamation (e.g., Acts 15:21; Gal 5:11). [Kugler, C. (2014). Gospel. D. Mangum, D. R. Brown, R. Klippenstein, & R. Hurst (Eds.), Lexham Theological Wordbook. Bellingham, WA: Lexham Press.]

The content that Philip preached was solely the person and work of Jesus Christ. The power and authority of Philip’s content was authenticated by the results of his preaching. Jesus had already been through the region of Samaria, preaching the kingdom of God; but it is not certain that Jesus had already been through the city in reference to Philip’s peaching. Maybe the news, that Messiah has come, through the testimony of the Samaritan woman, had reached this particular town and was expecting validation which paved the way for the arrival of Philip (Jn.4)? Either way, Philip’s gift was that of preaching to the unreached -- the witness of Spirit.

And the multitudes with one accord heeded the things spoken by Philip, hearing and seeing the miracles which he did.

The witness of the Spirit in Philip preaching Christ resulted in miracles that made the multitudes consider the message that Philip brought to their table. It was the power of the Word and message that worked these miracles; not anything of Philip, nor any form or method of casting out demons and healing the lame. Philip was not given any special authority over demons or sickness and deformities. It is a miraculous fact, ­­­­­that by the power and authority of the Word, that unclean spirits were loosed from oppressed souls and cripples were given strength to rise up and walk, which is a revelation of the compassion that God had on the people of this culture. This culture did not have the technology in medicine to work the wonders that is often provided to us today. People literally died due to a lack of knowledge in that culture. Towns were often isolated from the greater culture and to the access of helps in medicinal care. This should remind us to have compassion on the poor in those parts of the world that are very much isolated from our culture even today. It should remind us to be in prayer for them and to be sending out missionaries like Philip and the apostles to bring good news to them. Because it was such great news to the multitudes; they unanimously received with joy the things that Philip preached and did in their presence.

For unclean spirits, crying with a loud voice, came out of many who were possessed; and many who were paralyzed and lame were healed.

John MacArthur has done extensive work in exposing the counterfeit gifts of healing and the mystery of demon possession; and in his commentary on this chapter of Acts, he writes:

Verse 7 gives some samples of the miracles performed by Philip: In the case of many who had unclean spirits, they were coming out of them shouting with a loud voice; and many who had been paralyzed and lame were healed. Luke notes that those possessed by unclean spirits, or demons, were freed from their bondage. Jesus had frequently encountered and healed demon-possessed individuals (cf. Matt. 4:24; 8:16, 28; 9:32–34; 12:22–28; etc.), as Satan mustered all his forces in a futile effort to oppose Him. Jesus was still healing the demon-possessed through this associate of the apostles.

Such demon-indwelt people exist in our own day, although they may not be as commonly manifest in Western culture as in third-world cultures. As C. S. Lewis notes, Satan and his demons adapt themselves to whatever world view prevails in a given society. They are equally at home with Western materialists and third-world magicians (The Screwtape Letters [New York: Macmillan, 1961], 3). Many are controlled by demons who give no outward sign of it. That is especially true of those involved in promoting false religion. (For a discussion of whether Christians can be demon-possessed, see my book How to Meet the Enemy [Wheaton, Ill.: Victor, 1992].)

Despite the claims of those in the so-called “spiritual warfare” movement, believers today do not have the authority or ability to command or to directly cast out demons. I have elsewhere noted that the temporary sign gift of miracles was the power (dunamis) to cast out demons (1 Corinthians, MacArthur New Testament Commentary [Chicago: Moody, 1984], 302). Like the other sign gifts, that gift no longer operates today. As with physical healing, however, we can pray for God to intercede.

Nowhere in Scripture are believers told to “bind Satan” or exercise authority over demons. Satan will not be bound until a holy angel does so in the future (Rev. 20:1–3). And those who attempt to assert their authority over demons risk winding up like the Jewish exorcists, the sons of Sceva, of Acts 19:13–16. It is dangerous to claim for ourselves authority God has not granted us. The biblical instruction for conducting spiritual warfare is laid out in Ephesians 6:10–18. [MacArthur, J. F., Jr. (1994). Acts (pp. 232–233). Chicago: Moody Press.]

And there was great joy in that city.

The result of the Spirit’s work was great joy in the multitude of the city. But this joy has yet to be tested by the Holy Spirit. As noted earlier, there are those who receive the seed of the Word with gladness; but when persecution and trials come, it quickly fades away having no root or everlasting life. Lord willing we will examine that in our next study; but for now we can rejoice in the exaltation of Christ in this Samaritan city and in the remotest parts of the world where Christ is preached today. The good news is that Christ is not bound and continues to go into the entire world even today. The apostle Paul, once a persecutor of the church, reminds us:

2 Timothy 2:8–9 (NKJV)

8 Remember that Jesus Christ, of the seed of David, was raised from the dead according to my gospel, 9 for which I suffer trouble as an evildoer, even to the point of chains; but the word of God is not chained.