In many ways the Good News moved across the Roman Empire in the fashion of a soap opera.  It was a story full of plot twists and surprises that kept its participants wondering just what would happen next.  In the beginning of Acts 8 a young man by the name of Philip who holds a leadership role in the early church heads off to Samaria and is responsible for introducing the Messiah to this often rejected segment of society.  The Adventures of Philip continue as chapter 8 progresses.  So let’s see what happens in this episode of “How the Gospel Spreads”.  Cue the music and “Action!”

            Like all good stories this “episode” has a beginning, a middle, and an end.  It begins on a travel route that originates in Jerusalem and heads southward towards Gaza and on through Arabian Peninsula to the upper delta region of the Nile in Egypt.   It ended in the Kingdom of Meroe (not the Ethiopia we know of today), an ancient civilization established by the Nubians which flourished between the 8th c. B. C. and the 4th c. A. D. and was designated by the name Cush in the OT Scriptures.  The Greeks and Romans considered it to be the furthest boundary of the civilized world.  The kings of this civilization were considered to be incarnations of the sun god and were more ceremonial than authoritative.  The real power-holders of the kingdom were the queen mothers who held the title of “the Candace”.  Luke tells us that the eunuch oversees her treasury, a modern day Minister of Finance.  What is a high official from a country beyond the borders of Israel doing on a road leading away from Jerusalem, especially in light of the fact that his nationality would naturally lead us to believe he worshipped the sun god?  Is it a coincidence that he is reading the scroll of Isaiah as he travels?  Not when the Spirit is involved! And it is the Spirit who directs Philip to travel upon this road at this very moment in time (Acts 8:26).  Philip listens to the Spirit a second time when he comes upon the chariot.  As it is moving along at a steady but slow pace Philip is able to come alongside it and hears the eunuch reading the very passage that foretells the death of Christ’s sacrificial death. 

            The middle of the story covers the conversation that follows.  It brings to mind passages like Is. 52:7 and Rom. 10:14-15 because as Philip explains what the passage means it is definitely good news for his listener.  The conversation also brings to mind many Bible stories (particularly the one on the Road to Emmaus: Lk. 24:13-32) where Scriptures had to be explained in order for the hearer to gain a full understanding of them.  The point is not so much that Philip was a Bible Expert, but more in terms of the Spirit guiding his natural talent and ability to work in the life of the eunuch.  Like every point of contact, this passage is only the starting point of the Gospel message which is why Philip must begin there but cover all of Scripture like Christ did with the disciples before him (Acts 8:35; Lk. 24:45).  The result was that the eunuch was eager to commit his life to Christ and when they passed by a spring he convinced Philip to baptize him (vv.36-38). 

            The end of this story has an amazing twist.  Long before Doc Brown constructed his time machine or Scotty beamed up his Star Trek shipmates, Philip experienced what Madliene L’Engle called a “Wrinkle in Time” in her well-known children’s book.  As Philip and the eunuch come up out of the water, the Spirit transports Philip over 20 miles north to the area of Azotus!  Ever succinct in his accounts Luke does not tell us how Philip felt about this amazing form of transportation, instead he tells us that Philip continued to preach the Good News finally ending up at Caesarea Maritima located on the coast of the region where he started.

            Philip was a visionary in the mission field.  Although a Jew his Hellenistic Greek background allowed him to venture into territories that would not naturally be apparent to his Israeli-born Jewish counterparts.  The main point of Luke recording this story is not to extol Philip’s ability to expound on Scripture, but to demonstrate the work of the Spirit in the spreading of the Gospel.  Philip was open to the guidance of the Spirit and because of that he followed a route that spread the Gospel through Samaria, Judea and back into Samaria again and even into the Nubian realm.  Archaeology shows a strong Christian community grew up there.  What do you think would happen if you and I were as open to the Spirit as Philip was?  Our times are not very different from those in the Book of Acts.  If we follow the Spirit’s lead I believe we will see the same kind of results Philip did.  What will our stories read like?  Stay tuned for the next episode in “How the Gospel Spreads”!

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; Olivetreeann@mail.com; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre

            Until the stoning of Stephen the fledgling church had experienced minimal persecution from the Sanhedrin.  In Acts 8:2 Luke takes note that Stephen’s martyrdom now fuels and escalates persecution by the greater populace.  In verse 3 Saul emerges as the lead prosecutor and his activity is described as lymaino, a word used in the Septuagint to describe how savage beasts such as lions and wild boars rip and tear raw flesh apart.  No one is spared- women, children and men are hauled into court and thrown into prison.  But there is an upside to this tumultuous period and that is that many believers leave Jerusalem for safety and when they do, the Word goes with them.  Instead of extinguishing the message of the Gospel Saul actually accelerates the spread of it.

            We tend to read through most of the place names mentioned in the Bible without really thinking about what they mean.  In the geographic sense mapping out the way the Gospel moved out from Jerusalem and through the Roman Empire is quite amazing.  Even more so is WHO the Gospel was brought to.  While the Good News most decidedly started among the Jews in Jerusalem, it quickly progressed through the Jews of the Diaspora and now in chapter 8 it is about to land among a segment of society that most would have ignored- the Samaritans.  The ethnic origins of the Samaritans harkens back to the Fall of the Northern Kingdom in 722 B.C. but in reality the “religious” division came into being when the kingdom divided after Solomon’s death.  Separated from Jerusalem by political aspirations the Northern tribes developed their own Temple and only used their translation of the Pentateuch as their guiding Scriptures. When the Assyrians conquered the Northern Kingdom they carried off most of the original tribes and replaced them with other conquered people groups.  Those left behind eventually married and started families with the captives brought in to occupy the territory.  As the centuries passed Samaritans were not only viewed as “half-breeds”, their religious practices were considered heretical even though the Samaritans still considered themselves to be “the people of God”.  With that cultural and historical backdrop firmly in place, one man is about to revolutionize Jesus’ command to “make disciples of all people” (Mt. 28:19-20) when the Spirit leads him to this unexpected mission field (Acts 8:4-25).

            Philip is introduced to us in Acts 6:5 as one of the seven men chosen to oversee the ministry to the Hellenistic widows (widows from the Diaspora, not Greek in ethnicity).  His Greek name indicates he was not originally from Jerusalem but along with a good reputation he is noted as being “full of the Spirit and wisdom”.  As a result of the persecution in Jerusalem, Philip sets out on a journey which takes him to Samaria where he preaches (literally) “the Christ” to them.  The Samaritans had their own idea of the Messiah but Philip’s words and the miracles that took place when he preached affirmed he was speaking on God’s behalf and that was enough to convince the Samaritans.  The Gospel took root and continued to spread throughout Samaria and the folks in Jerusalem heard about it! It is important to note here that while it looks like Peter and John show up to make sure this event is “of God” as we might say, that was not the case.  The Greek clearly shows they came to take part in this exciting ministry not to question its validity.  The Gospel may have been persecuted in Jerusalem but in Samaria it was smashing the stronghold of prejudice.

            While it might be tempting to put an emphasis on the healings and other miracles occurring here it must be understood that the Samaritans were not responding to the miraculous; they were responding to the message.  This is underscored by the account of the somewhat mysterious figure of Simon.  His story clearly shows that when the miraculous assumes priority, it actually becomes a hindrance to real faith.  Simon is well-known and has even garnered a god-like status among the people there running a successful “healing ministry” of his own.  Luke is clear to point out that Simon is a charlatan making money with his bag of magic tricks- the epitome of smoke and mirrors.  Impressed by Philip’s “work” and not understanding it is the Holy Spirit behind it all, he follows Philip around in hopes of catching some of the overflow.  He goes through the motions but is his faith real?  The answer comes forth when he offers to purchase the “power” from Peter.  Magicians of his type would often do this with one another so his actions are not a surprise but Peter’s condemnation is certainly not the response he was looking for.  Peter’s assessment of Simon is accurate and Simon shows only a small portion of regret over his actions with no real repentance.  The story comes to a hazy conclusion but the Gospel continues to circulate throughout Samaria.  Outward signs, such as the healings and exorcisms which took place in Samaria are only there to attest to what the Spirit has done on the inside.  The greatest miracle that took place in Samaria was not the signs and wonders performed by Philip but the fact that they took place in Samaria in the first place!  This passage poses one important question to us, “How willing are you to go to Samaria?”  Philip was willing; are you?

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; Olivetreeann@mail.com; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre

            The “Council”, also known as the Sanhedrin, was the ruling body of Judaism in the 1st century A. D.  Made up of 71 members that included Pharisees, Sadducees and Scribes, it yielded a tremendous amount of power within the Jewish community and had the ability to administer judgment from something as small as a slap on the wrist to something as severe as flogging bringing the accused to a point just short of death.  The Pharisees are quite visible in the Gospels, but the Sadducees whose seat of power was firmly anchored in Jerusalem and were the dominant force on the Sanhedrin, emerge in Acts as the major antagonists to the spread of the Gospel.  Peter and John had been summoned before the Sanhedrin previously but in Acts 6:8-8:3 charges are brought against another disciple, Stephen, who is noted as being “full of grace and power” (v. 8) and performing miracles just like the Apostles. 

            It is no surprise to read about this attribute of Stephen’s.  After all he has been qualified and confirmed as a leader Acts 6:1-6 (see v. 5 in particular).  Luke takes note that Stephen has locked verbal horns with members of “the Synagogue of Freedmen”.  While this sounds like some sort of cult, it isn’t.  Freedmen were generally former slaves, prisoners of war and their descendants.  The list of place names here represents a common trait of all human beings- we tend to congregate with folks who are like us!  Having settled in Jerusalem these men have now formed a synagogue where they can study the Scriptures and socialize with like-minded Jews of similar circumstance.  Of particular note is the mention of Asia.  Tarsus was its capitol and this tiny piece of information foreshadows a figure who is about to emerge at the end of chapter 7 (v. 58).  It is highly likely that one of the men who rose up to debate and discredit Stephen was Saul. 

            It would be very natural for Stephen to go to this synagogue since it is more than likely that he and the other men chosen to administer food and clothing to the Hellenistic widows were all Hellenistic Jews themselves.  He engages discussion with his fellow Jews over two points which ruffles the feathers of a very important contingent in the Sanhedrin, the Sadducees who held both in high esteem.  First is the over-arching importance of the Temple as the central place to find and worship Yahweh.  The second is that while the Jews love to use the Law as a symbol of their unique relationship with Yahweh, they seldom obey it and often persecute the people who challenge them to do so.  In his lengthy historical defense, Stephen uses three important and cherished figures to illustrate his points: Abraham heard and obeyed God when the nation of Israel was a mere glimmer in God’s eye (7:2-8); Joseph persevered and obeyed God even when he was carried off to a land where God was one god among many, yet his faith never wavered (7:9-16); and Moses was obedient to God’s call even when the people he was leading were consistently disobedient to the God he served (7:17-50).   The leaders could find no rebuttal to these excellent points.  You can argue opinion; you can’t argue history.     

            As it generally goes with people who do not want to listen to reason, lose their power base, or change their ways, the only way the leaders can respond to Stephen’s apologetic is to fabricate charges and orchestrate Stephen’s demise.  Some men are persuaded to give a false testimony concerning Stephen, he is brought before the Sanhedrin and must answer with a defense.  The whole scenario recalls Jesus’ trial and for Stephen there is nothing greater than following in the footsteps of his Master.  Many scholars note Stephen’s “defense” is hardly a defense but more of a masterful exposition on the history of Israel, its people and their God.  But it is actually a brilliant combination of a testimony, a response to the charges against him through a dissertation on what they mean, and an indictment in return upon the present leadership who are about to repeat the same mistakes of the leaders in the past (7:51-53).  Stephen dies in the same fashion as the Lord he serves, handing over his spirit to the Lord and praying for his persecutors (7:54-8:1) and Luke moves the story forward by taking note of a man among the crowd who is in full agreement with the events of the day but will soon find himself championing what he once sought to destroy- Saul.

            It would be easy to relegate this account to a file entitled “The History of the Early Church” but is that Luke’s purpose in writing it?  I think not!  The principal here is twofold: we will be called to make an account for what we believe, and we’d better be ready to do it (1 Pet. 3:13-16)!  I often wonder what kind of impact Stephen’s defense had on Saul.  Was he impressed by his knowledge, passion, and skill?  Did some of his points cause Saul to think again and then later truly change his mind?  It must have done something for several years later Saul (now known as Paul) instructs another young man to be diligent and prepared just as Stephen was (2 Tim. 2:15).  Therefore, the call to be ready is just as important for us.

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; Olivetreeann@mail.com; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre

            If you were to meet Mary Ellen on the street, the casual meet up would probably not reveal much to you.  She is gentle in nature, unassuming, and has pleasant smile.  But if you had the opportunity to talk with her further, or with one of her friends, it wouldn’t be long before you discovered her passion to help those in need or to be the hands of Christ to the hungry.  In January of 2020 Mary Ellen felt a nudging from the Lord to open a food service to the homeless in our community.  With the help of our church, several local businesses and individuals the preparations were made and the ministry was poised to open.  Two weeks into its existence the Commonwealth of Pennsylvania was shut down due to Covid 19.  Mary Ellen’s ministry could have been overwhelmed by the sudden increase of the needy but the Lord had other plans in motion and through word of mouth and several amazing donations, the ministry thrived and continues to reach out to our community almost on a daily basis.  As I thought about Mary Ellen and her story this week it reminded me of one of my favorite women in the Bible.  The two are very similar!

            If ever there was a Biblical woman who had little to say about herself it would be Dorcas.  She appears on the scene in Acts 9:36-42.  She seems to have no family but is apparently financially secure.  Luke notes she was “abounding with deeds of kindness and charity” and that she did them continuously.  The people of Israel were commanded to take up the widows’ cause and care for them because they were vulnerable (Ex. 21:29; 22:22; Dt. 10:18; 24:19-21; 26:12-13; Lev. 18:7).  For Dorcas, this concern was such an integral part of her life she practiced it “continually”.  But now she is dead!

            When Dorcas dies a frantic call is put out to Peter who “just happens” to be nearby.  A hasty trip is made to from Lydda to Joppa (a 10 mile distance) and the scene Peter encounters is both urgent and endearing.  Dorcas is prepared for burial (which in all likelihood would be taking place that evening) and on view in an upper room.  We see through the eyes of the widows the kind of person Dorcas was as garment after garment is produced.  The Greek word used to describe her actions designates her kindness as a quality that was profitable and useful to others and not just a nice personality trait.  Dorcas did not just acknowledge that widows had a problem and the Law required their care, she actually did something to help them in their time of need.  Her death is a terrible blow to them.  Something must be done, but the action suddenly stops as Peter clears the room to pray which reminds us of several other men of God who prayed after someone died (1 Ki. 17:8, 17-24; 2 Ki. 4:8-37; Lk. 8:41-42, 49-56).

            While we don’t know what Peter prayed or how Dorcas felt when she awoke, the words are inconsequential. Because the narrative forces us to see the event, rather than hear it, it is no surprise that the final three verses emphasize sight.  Dorcas opens her eyes, she sees Peter, and he brings her to the saints who see her alive.  Discipleship, then, is something that is seen.  A sensitive reading of this narrative then would cause us to ask ourselves if we see the same demonstration of discipleship in our own lives.  Are we, as Dorcas was, caring for the vulnerable, being attentive to their needs, and performing acts of kindness that benefit them?  If yes, then we are living as disciples should.

            Unlike cultural values which fluctuate with the millennia, the value of women is very evident throughout the Bible, and most noticeably in the words and actions of Jesus.  Unlike the conventional teachers of His day, Jesus talks with women (Jn. 4:1-30), commends them for their faith (Mt. 15:21-28; Lk. 7: 36-50; 8:43-48) and even has them travel with Him as He teaches (Mt. 27: 55-56; Lk. 8:1-2).  Women played a large part in the early church as well (Acts 1:14), evangelizing alongside Paul (Rom. 16:1-2; Phil. 4:2-3), training leaders (Acts 18:24-26; Rom. 16:3-5), and planting churches (Acts 16:11-15; Phile. 1:1-2).  The Bible clearly shows us that women have been and always will be willing disciples whether they say it with words, or in the things they do.  But discipleship is not exclusive to women.  Men can be disciples too!

            This kind of discipleship involves listening to God’s prompting.  If we hear or react to a need, it most likely means God wants us to be the hands and feet of Jesus in that situation.  Mary Ellen is a great example that these events aren’t limited to the 1st century A. D. and Dorcas.  We all have the capacity to see a need and address it.  Taking a step of faith to address a need has a greater benefit than just filling a need in someone’s life.  It is also a tool that God uses to bring others to faith (Mt. 5:13-16; Acts 9:42).  Where is God calling you to serve?

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; Olivetreeann@mail.com; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre