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PRAYER CAMPAIGN FOR DIVINE CONNECTION
INTRODUCTION
The aim of this campaign is to reach into the heaven, identify and appropriate divine blessings ordained for saints through study and prayer. Certain passages of the Bible are identified for close study. The attempt is to bring illumination into the revelation of those passages, and using these as the foundation of our prayer. The campaign is a synergic prayer campaign, aimed at employing the combine power of agreement. We shall use corporate anointing, and in agreement pray divine blessing down into our individual life. Strategic, practical principles of enjoying divine blessings shall be unearth and followed.
The prayers in this campaign are basically built on the revelations from the passages of the Bible in view. The power of the word will propel us into prayer actions and this will consequently bring intended divine allocation into our lives.
DAY ONE
FOCUS – Turning Pillows to Pillars (Gen 28)
Knowledge is power, understanding is strength, wisdom is knowledge and understanding well applied. You must know that the way you are formed largely is determined by the way you are informed. The situation you find yourself depend on the instruction you follow. Knowledge, and for that matter Divine instruction and direction give they key to unlocking you destiny and actualizing your full potential. If God will bring a radical positive change your life He will first impregnate you with a radical vision and direction. The direction you follow will determine the destination you arrive at. The difference between Jacob and Esau was more of direction and instruction and not genetic or age. Lets take a tour of Genesis chapter 28 and see what we can prayerfully make out of Jacob’s adventure.
A Charge to Discharge – Jacob was blessed and given a charged ( Vs 1). Blessings go with charges and commands. You can not have one without the other. The problem with many today is the desire for blessings but refusal of accompanying charges. Sometimes it is not because you are under a demonic attack that you suffer, but you suffer because you are disobeying some divine commands. You must come to term with divine decrees and you will begin to experience significant increase. God want you to be in charge, but you must first learn to obey His charges.
Standing by Understanding – There is no standing without understanding. It is not only necessary to be charged, but it is also important to understand clearly the term of your charges. The problem with many is not so much with accepting the charges but rather the understanding of the charges. In verse 1 and 2 the instructions were clearly stated. Divine charges are clear for all to understand. The shall not of God must be obeyed to the letter for the blessings of God to be accessed. The instruction to Jacob was “what to take” and “what not to take”. You also must know what to take, when to take what to take, and what not to take. Whatever God will give is in a particular place for a particular person. Every divine allocation is in a particular location. You must locate your place of blessing, and discover your divine placement in life. You need to come to term with the fact that you must be at the center of God’s will.
The Blessings – The verse 2 and 3 clearly spell out the blessing Jacob is entering into. I must say that the blessing is uncommon one. I am trying to understand the dimensions of the blessings of Jacob, but I must be frank with you that it is beyond what the litmus of human mind can capture. Listen to the pronouncement “And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people; and give thee the blessing of Abraham, to thee, and to thy seed with thee, and that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham”.
The blessing of Jacob is a divine blessing and not just a human favor that may fade away at any time. If you are hooked to the divine source, then you can be sure of unfailing supports. Have you ever thought about the elements in this pronouncement? It is a graduating, panoramic description of overwhelming, contagious blessing. Some of the elements include :
Ø Fruitfulness - The power of relevance, continuity, prolificacy, and fecundity was spoken into the life of Jacob. The anointing to be productive is in the divine blessing you are about to be launched into.
Ø Multiplicity – It is good to be productive, but at what degree? The Abrahamic anointing, that is being transferred to Jacob is not in arithmetic progression but in supra – geometric progression. When you are praying, be careful not to ask for okrika, or home used blessing. You are uniquely special, and you must be blessed in CAPITAL letters. God’s intention is to make you a multitude of people. The Hebrew word “qahal” translated multitude in verse 3 is one of the most important terms in the Old Testament. In this passage, it is used as assembly of nations.
Ø Continuity – It is not only that there will be multiplication, but also there will be systematic continuity. The blessing you will receive from God will surely affect the generation yet unborn. “And to thy seed” in verse 4 is a strong expression of overtaking blessings. The Hebrew ‘Zera” translated seed here means progeny, posterity or race. I decree that the Divine anointing on you affect your generation and race.
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A Mentor to Follow – “And Jacob obeyed his father and mother, and was gone to Padan-aram.” (Verse 7). One of the ills of our time is the large number of people who are mentor less but yet are authorities in their own way. It is dangerous to be an authority but not under any authority. Jacob’s mentors are the parents. Ask yourself, who is my mentor? I am not talking of “godfathers”, but successful Christians who are more experienced and who can give you godly counsels and guidance. Experience , some people say, it’s the best teacher. Some experiences are however better to be learnt from other people’s situation instead of going through those situations yourself. If you will have to personally experience everything you have learnt today, then you are a dead man. A wise person will learn from the wisdom of others. Jacob obeyed the parent. “shama”, the Hebrew word translated obeyed in this verse, means to give undivided listening attention, to understand spiritually, or to obey or give heed. Do you have anyone you listen to or you think you are the wisest or the most spiritual?
Vision and Motion – There are “mere visionaries” and there are “envisioned missionaries” there are a lot of motionless visions today. It should not be only what you dream about, but also what you do with what you dream. It is one thing to plan you work but another thing to work your plans. Do not leave your vision only in your diary, but translate it into action. Jacob went out from Beersheba after receiving the instruction. There are things God want you to get out from and there are things God want you to get into. You need to tap locomotive anointing. You have being sitting down idle for too long, it is high time you set into action. I was asked one day by someone to comment on what I’ve learnt from Peter walking on the sea, I told the person that the greatest thing in the episode was Peter getting out of the boat. The greatest move was the first step out of the boat. Your problem is not so much with the walking on the sea but rather with stepping out from the boat. You must wake up, get up, get out and get going. It is a decree coming to you NOW!
Vision and Direction – “---and went towards Haran” (Vs 10). Do you know and can you tell where you are walking towards? There are people who are just going but don’t know where to. Look, it is not just about going, but about knowing where you are really going. You must stop scavenging and start navigating. You must have the end in view, and walk towards your God ordained destination.
Lighted and Tarried – In every vision there must be room for revision and evaluation. There must be a strategic time set apart for you to alight and tarry on the Lord. One great menace of our generation is little time for reflection and a rush windy living. If you are always in haste you are automatically in waste. If you rush then you rust. Alone with God, that is the secret of great people of God in the Bible. Even in our relationships we need to take time and tarry. You have lived with your spouse for year without retreating, relaxing and evaluating your relationship. Great things, unusual things happen when we tarry, retreat and relax in God’s presence.
A Set Up – A ladder was set up for Jacob in His dream. There is a divine set up for you that you must discover. Life is all about connection. Before you were born there was a connection between your mother and father. In your mother’s womb, you survived because there was a connection between you and your mother. You were born into the world of connection. Someone said that even going to heaven is by connection because if you don’t know Jesus, you cant get there. There is a connection you need right now, and that is what you are getting in this prayer campaign. There was a set up for Jacob that took him beyond himself, and there is one the heaven is setting for you that will take you beyond the limit of yourself. Get the message here, a ladder was set up on the earth, and the top of it reaching heaven. If you are connected with the heaven, you will get supply that will last for eternity.
Divine Company – The Lord’s presence is the most important, and His backing the most reliable. “---for I will not leave thee, until I have done that which I have spoken to thee of” (Vs 15). Do you know that you are a child of destiny and that God is interested in blessing you? This is a powerful statement from the Lord, that you are incurably and inescapably blessed by God. In this kind of situation, it is too late to decide not to be blessed. The word of God contains things spoken concerning you and the presence and the zeal of God is set to bring them to pass. The vision of Jacob is an assurance of divine connection intended to fully launch him into his destiny. The focus of this campaign is therefore to launch you into your destiny and get you connected to the heaven’s grid.
Pillows to Pillars – In the discovery of the divine set up, Jacob respond by making a responsorial set up, turning of his stone pillows to pillars. This represents the result of encounter with God. Every pillow in your life will turn pillar. Pillow represent weakness and pillar represent strength. Your human weaknesses disappear at the face of divine power and help.
The revelation from this passage should form the platform upon which our connection prayer is built. Let the prayer point below be your guide in praying through :
1) I confess all areas of my life where I have not being obedient to your commands. (Identify specific areas, and humbly repent and confess)
2) Lord, I want to recover, help me discover your will for my life. (spread this prayer across all significant area of your life)
3) Receive the anointing to be contagiously fruitful, and to multiply in supra-geometric progression.
4) Decree and prophecy the continuity of divine grace and connection on your progeny and family.
5) Lord, launch into my life people that will help me fulfill my dream, and remove from all my relationships agents of darkness detailed by hell to derail my journey to fulfill my destiny.
6) I receive the anointing for motion and acceleration. I rebuke every stagnating and redundancy spirit. I overcome every evil environmental influence, the spirit of despondency and the failure from frustration.
7) In every affair of my life I receive clear divine direction. Lord, envision me and keep me at the center of your will. Lord , set me up and get me eternally connection to the heaven’s grip.
The concluding part of this prayer campaign shall be posted later. This first phase is for a day campaign. This is written by Rev Dele Kolade
Friday, September 29, 2006
Transformational Teaching Approach
TRANSFORMATIONAL TEACHING; THE RIGHT APPROACH TO TEACHING AND LEARNING
(Written by Rev Dele Kolade)
INTRODUCTION
In this paper, a conscious and critical attempt will be made to explore the nitty gritty of teaching and learning with the sole aim of evolving a transformational approach into the enterprise of teaching and learning for today.
Alternative dynamics will be sought as a replacement or complimentary effort to revamping the lost grip of our educational system and it’s repositioning to ensure for its ability to bring about dramatic transformational changes not only to the learner but to the teacher as well.
Basically speaking, the whole concept of transformational teaching and learning seeks to bring about a careful integration of acquisition of transformational data, understanding meaning, emancipatory knowing [through critical self reflection], which makes teaching learning open-ended and venturing beyond the culturally-shaped expectations.
SCRIPTURAL PRECEDENCE
Legions of teaching-learning scenario and encounters in the scripture clearly depict transformational approach and result. The teaching situation in the bible majorly present undisputable attention at allowing God reframe our perspectives and coming to embrace His will as good, pleasing and wise and consequently experiencing transformation.
One lucid example of a transformational teaching-learning experience in the Bible is Luke 24; the Emmaus pair. In this scenario, these disciples mere challenged to reexamine factual data as it relate to Christ and construct new assumptions about suffering, death and the Messiah. Christ helped them connect truth to form new insight. Their way of seeing, interpreting and value setting was altered, there was complete overhauling of their being, a dramatic change of their perspective. As a result of that teaching-learning encounter, their relationship with truth, with each other and with the other believers is reconstructed—all is transformed. Within their limited reality, there is clear evidence that they encountered the living Christ, faced with counter facts to everything they previously knew, experienced, believed, hope and were. They believed! A new “reality” was birthed.
The great error of our teaching and learning process today is the wrong attitude of trying to get people to do without necessarily changing what they really believe. Much of our activities today are geared toward collecting and conveying information without actually effecting transformation.
In 2 Corinthians 1, Paul presents what can be called emancipatory learning which should result in some active response that expresses the re-orientation or integration that has taken place as a result of learning which is beyond objective informational data.
Jesus expectation or evaluation of those who have learnt is the display of transformational actions Jesus confronts Martha’s resistance to rolling away the stone by asking: “Did I not tell you that if you believed (an issue they had already worked through) you would see the glory of God?” (Jn.11:40) Jesus was expecting a transformational response or action as an authentication of Martha’s belief, the result that was lacking in Martha’s attitude to the situation.
In Mark 6:52, as Jesus encountered the terror struck disciples on the lake, he expressed amazement that they had learnt nothing from the previous magnificence of the feeding of the 5,000. He attributed this to “harden hearts”. Jesus’ approach to teaching and learning was both emancipatory and transformational. His words and miracles were to cause people to question their values, assumptions and lifestyles. Transformation is most possible when we are experiencing disequilibrating situations of crisis, questioning, facing situations that is out of our control or in our “aha” moments of insight into self, the nature of reality and the wisdom of living out the truth.
THE NEW PARADIGM SHIFT
Transformational teaching and learning is principally built on the readiness to objectively examine our assumptions and the paradigms that will challenge our comfort, control and concepts- the evidence is the transformed actions emanating from the emancipatory experience of learning. The goal of transformational teaching and learning is to recognize and live in the reality of truth. We therefore teach to enable people to come to the transformational knowledge of truth. This therefore has definite implication for how we teach, what we teach and the purpose of our teaching. The clear invitation of this approach is into a relationship with the truth leading into a transformation of our whole person where it is impossible to separate perspective, insight, feeling, action, etc. The great paradigm shift therefore concerns with the challenge of creating an environment in which truth can be known as “personal” and this is integral to transformation. As long as truth remains an “impersonal”, conceptual, theoretical, objectified reality apart from me, I will find it difficult to be transformed by it. For this to be possible, it is therefore necessary for the teaching-learning situation to be packaged in a way by which experiences can be provided or presented in both formal and inner logic. Learning must be seen as both rational and intuitive. The transformational teacher therefore bridges two realms- the scientifically provable world of reasoning, and the transcendental world of the spiritually mystical. The traditional approach of categorization and dichotomization will not enhance holistic transformation because learning presented by such approach is easily distorted.
Teaching for transformation can therefore be said to help make one far more aware of the necessity of God. It involves an interactive listening, response, residing before God in openness and not just the preparation of content for delivery. It is the readiness of the human to back out of the limelight and allows God take front and center. The focus is neither on the messenger nor the message but on the source and creator. Mulholland Robert captured this more clearly in his book “Shape by the Word”, by questioning our traditional one way approach to teaching and learning: “We have a deeply ingrained way of reading in which we are masters of the material we read… our general mode of reading is perceive the text as an object “out there” over which we have control. We control our approach to the text; we control our interaction with the text upon our lives. This mode of reading is detrimental to the role of scripture in spiritual formation… there is an imbalance in the role of rational, cognitive dynamics in our lives. The problem with such an imbalance is that it enables us to stand back from whatever we encounter, to stand independent of it, to evaluate it in the light of our own best judgment, and then make some kind of decision on how we are going to deal with it”. 1. (Mulholland 1985, 21-23)
What Mulholland posits is not only true with our approach to reading scripture alone but also generally of our attitude toward the whole enterprise of teaching and learning. Transformational teaching is not only seeking to expose learner to the truth but help learner respond to it and acknowledge in interactive relationship the source of true knowledge. An encounter with truth will make learner not to remain aloof and untouched but respond actively in affirmation of it.We should see how best we can imbibe the transformational teaching approach and strategies to our teaching, especially in the church setting.
Written by
Rev Dele Kolade
GLODET PRESIDENT
(Written by Rev Dele Kolade)
INTRODUCTION
In this paper, a conscious and critical attempt will be made to explore the nitty gritty of teaching and learning with the sole aim of evolving a transformational approach into the enterprise of teaching and learning for today.
Alternative dynamics will be sought as a replacement or complimentary effort to revamping the lost grip of our educational system and it’s repositioning to ensure for its ability to bring about dramatic transformational changes not only to the learner but to the teacher as well.
Basically speaking, the whole concept of transformational teaching and learning seeks to bring about a careful integration of acquisition of transformational data, understanding meaning, emancipatory knowing [through critical self reflection], which makes teaching learning open-ended and venturing beyond the culturally-shaped expectations.
SCRIPTURAL PRECEDENCE
Legions of teaching-learning scenario and encounters in the scripture clearly depict transformational approach and result. The teaching situation in the bible majorly present undisputable attention at allowing God reframe our perspectives and coming to embrace His will as good, pleasing and wise and consequently experiencing transformation.
One lucid example of a transformational teaching-learning experience in the Bible is Luke 24; the Emmaus pair. In this scenario, these disciples mere challenged to reexamine factual data as it relate to Christ and construct new assumptions about suffering, death and the Messiah. Christ helped them connect truth to form new insight. Their way of seeing, interpreting and value setting was altered, there was complete overhauling of their being, a dramatic change of their perspective. As a result of that teaching-learning encounter, their relationship with truth, with each other and with the other believers is reconstructed—all is transformed. Within their limited reality, there is clear evidence that they encountered the living Christ, faced with counter facts to everything they previously knew, experienced, believed, hope and were. They believed! A new “reality” was birthed.
The great error of our teaching and learning process today is the wrong attitude of trying to get people to do without necessarily changing what they really believe. Much of our activities today are geared toward collecting and conveying information without actually effecting transformation.
In 2 Corinthians 1, Paul presents what can be called emancipatory learning which should result in some active response that expresses the re-orientation or integration that has taken place as a result of learning which is beyond objective informational data.
Jesus expectation or evaluation of those who have learnt is the display of transformational actions Jesus confronts Martha’s resistance to rolling away the stone by asking: “Did I not tell you that if you believed (an issue they had already worked through) you would see the glory of God?” (Jn.11:40) Jesus was expecting a transformational response or action as an authentication of Martha’s belief, the result that was lacking in Martha’s attitude to the situation.
In Mark 6:52, as Jesus encountered the terror struck disciples on the lake, he expressed amazement that they had learnt nothing from the previous magnificence of the feeding of the 5,000. He attributed this to “harden hearts”. Jesus’ approach to teaching and learning was both emancipatory and transformational. His words and miracles were to cause people to question their values, assumptions and lifestyles. Transformation is most possible when we are experiencing disequilibrating situations of crisis, questioning, facing situations that is out of our control or in our “aha” moments of insight into self, the nature of reality and the wisdom of living out the truth.
THE NEW PARADIGM SHIFT
Transformational teaching and learning is principally built on the readiness to objectively examine our assumptions and the paradigms that will challenge our comfort, control and concepts- the evidence is the transformed actions emanating from the emancipatory experience of learning. The goal of transformational teaching and learning is to recognize and live in the reality of truth. We therefore teach to enable people to come to the transformational knowledge of truth. This therefore has definite implication for how we teach, what we teach and the purpose of our teaching. The clear invitation of this approach is into a relationship with the truth leading into a transformation of our whole person where it is impossible to separate perspective, insight, feeling, action, etc. The great paradigm shift therefore concerns with the challenge of creating an environment in which truth can be known as “personal” and this is integral to transformation. As long as truth remains an “impersonal”, conceptual, theoretical, objectified reality apart from me, I will find it difficult to be transformed by it. For this to be possible, it is therefore necessary for the teaching-learning situation to be packaged in a way by which experiences can be provided or presented in both formal and inner logic. Learning must be seen as both rational and intuitive. The transformational teacher therefore bridges two realms- the scientifically provable world of reasoning, and the transcendental world of the spiritually mystical. The traditional approach of categorization and dichotomization will not enhance holistic transformation because learning presented by such approach is easily distorted.
Teaching for transformation can therefore be said to help make one far more aware of the necessity of God. It involves an interactive listening, response, residing before God in openness and not just the preparation of content for delivery. It is the readiness of the human to back out of the limelight and allows God take front and center. The focus is neither on the messenger nor the message but on the source and creator. Mulholland Robert captured this more clearly in his book “Shape by the Word”, by questioning our traditional one way approach to teaching and learning: “We have a deeply ingrained way of reading in which we are masters of the material we read… our general mode of reading is perceive the text as an object “out there” over which we have control. We control our approach to the text; we control our interaction with the text upon our lives. This mode of reading is detrimental to the role of scripture in spiritual formation… there is an imbalance in the role of rational, cognitive dynamics in our lives. The problem with such an imbalance is that it enables us to stand back from whatever we encounter, to stand independent of it, to evaluate it in the light of our own best judgment, and then make some kind of decision on how we are going to deal with it”. 1. (Mulholland 1985, 21-23)
What Mulholland posits is not only true with our approach to reading scripture alone but also generally of our attitude toward the whole enterprise of teaching and learning. Transformational teaching is not only seeking to expose learner to the truth but help learner respond to it and acknowledge in interactive relationship the source of true knowledge. An encounter with truth will make learner not to remain aloof and untouched but respond actively in affirmation of it.We should see how best we can imbibe the transformational teaching approach and strategies to our teaching, especially in the church setting.
Written by
Rev Dele Kolade
GLODET PRESIDENT
OPERATION PHILIP, EXEGESIS OF ACTS 8:9-25
CONTEXTUAL EXEGESIS OF ACTS 8:9-25 (OPERATION PHILIP)FROM THE GREEK TEXT OF THE BIBLE
(A RESEARCH PAPER SUBMITTED BY REV OLADELE KOLADE AS PART REQUIREMENT FOR ADMISSION INTO THE MPHIL PROGRAM OF THE CLIFFCOLLEGE OF UK)
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.
IN TOUCH – Verse 14 records the response of the Jerusalem church to the new mission development in Samaria. The apostolic mission was not fragmented project, but rather interconnected. In our contemporary mission there is a lot of fragmentation, unsupervised and unevaluated missions scattered here and there. There is an urgent need for greater mission networking today like the days of the apostle. I have met a lot of independent missionaries who are not affiliated with any Christian body, but are just doing their own things. The brethren were scattered from Jerusalem but were still in touch with Jerusalem. Every mission must be in touch with a body that can critical evaluate its vision and offer necessary assistance.
FAITH OR FRAUD? – The unfortunate development in verse 18 with Simon offering money for the apostolic gift is a picture of a serious thing happening in the church today. With the coming of the “prosperity” preachers especially in the African context, a lot of strange commercial strategies are brought into mission. Sometimes people are asked to pay some amount for the “prophet” to pray for them. Another popular practice is that in which members are asked to make certain donations in exchange for “divine prosperity”. Such prosperity only comes on those who make heavy donations. Some of these preachers claim they are being sent by God specifically to make people rich, but ironically they will never go to deprived communities, but rather they target those who are already financially sound. Simony is strongly back to the church especially because of the high level of societal gullibility.
APOSTOLIC REBUKE – Luke’s quotation of Peter’s full rebuke of Simon is intended to show the way the early church frowned at sin in the church. It is however unfortunate that in the contemporary church we seem to polish sin and shy away from openly rebuking it partly due to the fear of loosing member. Sin is a cancer that the church will have to fight against today in order to make her mission to the world more relevant. In rebuking sin, we must call the erring believer to repentance. Discipline should be corrective and not destructive.
If there is anything at all to learn from this passage, it is the timeless challenge of making our mission break barriers. There are still evidently present in our contemporary time, multifaceted barriers – social, racial, ethnic, spiritual, economical, cultural, educational, linguistic, and geographical barrier. The big challenge to Christian missiology is in evolving a global mission conversation and strategies that can help prepare the church well in making her mission break these barriers.
END NOTE
1) William Hull, The Broadman Commentary. Nashville: Broadman Press,1970
2) Alvah Hovey (ed), An American Commentary on the New Testament. Washington: Judson Press, 1982
3) Robert Hanna, A Grammatical Aid to the Greek New Testament. Grand Rapids: Bakers, 1983
BIBLIOGRAPHY
Bruce, Metzger. A Textual Commentary on the Greek New Testament, Stuttgart: U.B.S, 1971.
Douglas, J.D (Ed). The New Greek Interlinear New Testament, Wheaton: Tyndale, 1990
Hanna, Robert. A Grammatical Aid to the Greek New Testament, Grand Rapids: Baker, 1983
Hovey, Alvah (Ed). An American Commentary on the New Testament, Washington: Judson Press, 1982.
Hull, Williams. The Broadman Commentary. Nashville: Broadman Press, 1970
John, Fraser and McDonald, W.G. Calvin’s Commentaries, the Acts of the Apostles. Grand Rapids: Eerdmans, 1965
Lampe, Longman. The Seal of the Spirit. Green & Co, 1951.
Neil. The Acts of the Apostles. New Century Bible.
Timothy, Johnson. The Writings of the New Testament; an Interpretation. Philadelphia: Fortress Press, 1986
Unnik, Van. Luke-Acts, a Storm Center in Contemporary Scholarship. Nashville: Abingdon, 1996
(A RESEARCH PAPER SUBMITTED BY REV OLADELE KOLADE AS PART REQUIREMENT FOR ADMISSION INTO THE MPHIL PROGRAM OF THE CLIFFCOLLEGE OF UK)
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.
IN TOUCH – Verse 14 records the response of the Jerusalem church to the new mission development in Samaria. The apostolic mission was not fragmented project, but rather interconnected. In our contemporary mission there is a lot of fragmentation, unsupervised and unevaluated missions scattered here and there. There is an urgent need for greater mission networking today like the days of the apostle. I have met a lot of independent missionaries who are not affiliated with any Christian body, but are just doing their own things. The brethren were scattered from Jerusalem but were still in touch with Jerusalem. Every mission must be in touch with a body that can critical evaluate its vision and offer necessary assistance.
FAITH OR FRAUD? – The unfortunate development in verse 18 with Simon offering money for the apostolic gift is a picture of a serious thing happening in the church today. With the coming of the “prosperity” preachers especially in the African context, a lot of strange commercial strategies are brought into mission. Sometimes people are asked to pay some amount for the “prophet” to pray for them. Another popular practice is that in which members are asked to make certain donations in exchange for “divine prosperity”. Such prosperity only comes on those who make heavy donations. Some of these preachers claim they are being sent by God specifically to make people rich, but ironically they will never go to deprived communities, but rather they target those who are already financially sound. Simony is strongly back to the church especially because of the high level of societal gullibility.
APOSTOLIC REBUKE – Luke’s quotation of Peter’s full rebuke of Simon is intended to show the way the early church frowned at sin in the church. It is however unfortunate that in the contemporary church we seem to polish sin and shy away from openly rebuking it partly due to the fear of loosing member. Sin is a cancer that the church will have to fight against today in order to make her mission to the world more relevant. In rebuking sin, we must call the erring believer to repentance. Discipline should be corrective and not destructive.
If there is anything at all to learn from this passage, it is the timeless challenge of making our mission break barriers. There are still evidently present in our contemporary time, multifaceted barriers – social, racial, ethnic, spiritual, economical, cultural, educational, linguistic, and geographical barrier. The big challenge to Christian missiology is in evolving a global mission conversation and strategies that can help prepare the church well in making her mission break these barriers.
END NOTE
1) William Hull, The Broadman Commentary. Nashville: Broadman Press,1970
2) Alvah Hovey (ed), An American Commentary on the New Testament. Washington: Judson Press, 1982
3) Robert Hanna, A Grammatical Aid to the Greek New Testament. Grand Rapids: Bakers, 1983
BIBLIOGRAPHY
Bruce, Metzger. A Textual Commentary on the Greek New Testament, Stuttgart: U.B.S, 1971.
Douglas, J.D (Ed). The New Greek Interlinear New Testament, Wheaton: Tyndale, 1990
Hanna, Robert. A Grammatical Aid to the Greek New Testament, Grand Rapids: Baker, 1983
Hovey, Alvah (Ed). An American Commentary on the New Testament, Washington: Judson Press, 1982.
Hull, Williams. The Broadman Commentary. Nashville: Broadman Press, 1970
John, Fraser and McDonald, W.G. Calvin’s Commentaries, the Acts of the Apostles. Grand Rapids: Eerdmans, 1965
Lampe, Longman. The Seal of the Spirit. Green & Co, 1951.
Neil. The Acts of the Apostles. New Century Bible.
Timothy, Johnson. The Writings of the New Testament; an Interpretation. Philadelphia: Fortress Press, 1986
Unnik, Van. Luke-Acts, a Storm Center in Contemporary Scholarship. Nashville: Abingdon, 1996
GLODET'S PROGRAMS AND STRATEGIES
GLOBAL DELIVERANCE TEAM (GLODET)
CENTER FOR MISSION AND SPIRITUAL WARFARE
P.O.BOX 319, OYO TOWN NIGERIA
TEL – 2348059426557/ 2348038565127
E-MAIL – kolade2002@yahoo.com
WEBSITE – http://www.delekolade.blogspot.com/
PROGRAM OF ACTIVITIES
The ministry is generally committed to issues relating to spiritual warfare and mission. Our aim is to equip the people of God for spiritual warfare and also to sensitize, mobilize, and motivate the body of Christ towards holistic mission. To fulfill these, we shall launch strategic programs which will target all of our ministry areas. Below are those program elucidated –
DELIVERANCE CENTER – This will serve as a resource, training and deliverance base. The plan for the center is to build it up to serve the following purposes –
Ø Training center for all our courses on mission, and spiritual warfare. Our aim is to help churches raise trained deliverance team, and to also train individual believer who want to major on mission and spiritual warfare. The idea is to compliment what the mainstream seminaries and Bible schools are doing, by contributing our own quota in the area we know best.
Ø Resource and research base networked with other Christian ministries across the globe that is into missions and spiritual warfare. We shall develop a strong library that will be stocked with relevant book on mission, spiritual warfare and theology. Our website shall be our basic IT base to disseminate information about our missions and activities. We shall have a computer data base section where materials like strategic spiritual mappings can be preserved. A publication section shall also be established to articulate the vision of the ministry.
Ø Deliverance and Counseling Clinic where people can be practically helped especially on individual basis. Seasoned, gifted and trained personnel shall be available always at the center to give spiritual direction and help to those in need of deliverance and counseling. The aim is to make it a strong power base where people can be holistically helped.
PROPHETIC PROGRAMS – The ministry is indeed a prophetic voice to the body of Christ. Programs will be organized to enable people locate themselves and fulfill their destinies in Christ. All our PROPHETIC GATHERINGS shall be great times where God’s presence can be access and enjoyed, and prophetic words released.
Ø Prophetic Meeting shall be a weekly time of fellowship where people can be drawn into the presence of God cross denominationally. It shall be a time of great exposition of the Word (revelation teaching), and strategic time for effective prevailing prayers. This will be uniformly observed everywhere GLODET Mission is.
Ø Prophetic Night shall be a monthly encounter night where people can really encounter the power of God to overcome challenges and be strengthened to fulfill their destinies in life. This will be fixed on the Friday of the ministry’s monthly retreat time. The members shall be around a full weekend each month to seek the face of God for personal spiritual growth and to prepare themselves for greater ministry.
Ø Prophetic Summit shall be an annual major event of the ministry. It shall be a time for iron to sharpen iron as men and women of God from across denominations and nations shall be brought to bless the body of Christ on strategic yearly themes.
OPERATION PHILIP MISSION PROJECT – This will be our major platform for our direct involvement in mission. Mission is God’s heartbeat and the church‘s primary assignment is to be a tool in this world of sin to reach the unreached and be the voice relaying and echoing the heartbeat of God. If we fail in this we fail in all. GLODET ministry is therefore developing a mission strategy and campaign employing and applying the mission principles from Philip’s mission adventure of Acts chapter 8. A comprehensive material will be prepared to train Christians on these identified Philip’s principles. Seminars and workshops shall also be organized to this effect. The mission campaign of Philip in Acts of the Apostles stands out as a master piece for the global mission today and it was also a pacesetter for the other mission exploits in the apostolic era. The three key area of importance of this campaign is the emphasis on POWER evangelism, BREAKING BARRIERS in mission and the SPIRIT DIMENSION in doing mission. Our campaign document on this project will give more elaborate information about this Philip’s approach. The ministry will welcome invitation from churches and Christian organization for revival, crusade, seminar/workshop and special training.
MEMBERSHIP – We shall have general membership which shall be opened to all who are interested. For our more strategic ministry operations, only those that are certified shall be engaged. We shall primarily rely on volunteered lay people who are convinced to be part of this vision. Some selected individual who show clear sign of calling shall be given more in-depth training and shall be commissioned by the ministry to some of our ministry areas to function. We shall affiliate and partner with other Christian agencies of like vision. Due to our IT networking, we may accept distant partners who can also be useful in some of our global operations. We are strongly posed to bring a new dimension to the way of doing mission and also to contribute our quota to the issue of spiritual warfare in the body of Christ. More importantly, this vision is anchored on continuous intercessions of our faithful members and partners.
Rev Dele Kolade
Global President
CENTER FOR MISSION AND SPIRITUAL WARFARE
P.O.BOX 319, OYO TOWN NIGERIA
TEL – 2348059426557/ 2348038565127
E-MAIL – kolade2002@yahoo.com
WEBSITE – http://www.delekolade.blogspot.com/
PROGRAM OF ACTIVITIES
The ministry is generally committed to issues relating to spiritual warfare and mission. Our aim is to equip the people of God for spiritual warfare and also to sensitize, mobilize, and motivate the body of Christ towards holistic mission. To fulfill these, we shall launch strategic programs which will target all of our ministry areas. Below are those program elucidated –
DELIVERANCE CENTER – This will serve as a resource, training and deliverance base. The plan for the center is to build it up to serve the following purposes –
Ø Training center for all our courses on mission, and spiritual warfare. Our aim is to help churches raise trained deliverance team, and to also train individual believer who want to major on mission and spiritual warfare. The idea is to compliment what the mainstream seminaries and Bible schools are doing, by contributing our own quota in the area we know best.
Ø Resource and research base networked with other Christian ministries across the globe that is into missions and spiritual warfare. We shall develop a strong library that will be stocked with relevant book on mission, spiritual warfare and theology. Our website shall be our basic IT base to disseminate information about our missions and activities. We shall have a computer data base section where materials like strategic spiritual mappings can be preserved. A publication section shall also be established to articulate the vision of the ministry.
Ø Deliverance and Counseling Clinic where people can be practically helped especially on individual basis. Seasoned, gifted and trained personnel shall be available always at the center to give spiritual direction and help to those in need of deliverance and counseling. The aim is to make it a strong power base where people can be holistically helped.
PROPHETIC PROGRAMS – The ministry is indeed a prophetic voice to the body of Christ. Programs will be organized to enable people locate themselves and fulfill their destinies in Christ. All our PROPHETIC GATHERINGS shall be great times where God’s presence can be access and enjoyed, and prophetic words released.
Ø Prophetic Meeting shall be a weekly time of fellowship where people can be drawn into the presence of God cross denominationally. It shall be a time of great exposition of the Word (revelation teaching), and strategic time for effective prevailing prayers. This will be uniformly observed everywhere GLODET Mission is.
Ø Prophetic Night shall be a monthly encounter night where people can really encounter the power of God to overcome challenges and be strengthened to fulfill their destinies in life. This will be fixed on the Friday of the ministry’s monthly retreat time. The members shall be around a full weekend each month to seek the face of God for personal spiritual growth and to prepare themselves for greater ministry.
Ø Prophetic Summit shall be an annual major event of the ministry. It shall be a time for iron to sharpen iron as men and women of God from across denominations and nations shall be brought to bless the body of Christ on strategic yearly themes.
OPERATION PHILIP MISSION PROJECT – This will be our major platform for our direct involvement in mission. Mission is God’s heartbeat and the church‘s primary assignment is to be a tool in this world of sin to reach the unreached and be the voice relaying and echoing the heartbeat of God. If we fail in this we fail in all. GLODET ministry is therefore developing a mission strategy and campaign employing and applying the mission principles from Philip’s mission adventure of Acts chapter 8. A comprehensive material will be prepared to train Christians on these identified Philip’s principles. Seminars and workshops shall also be organized to this effect. The mission campaign of Philip in Acts of the Apostles stands out as a master piece for the global mission today and it was also a pacesetter for the other mission exploits in the apostolic era. The three key area of importance of this campaign is the emphasis on POWER evangelism, BREAKING BARRIERS in mission and the SPIRIT DIMENSION in doing mission. Our campaign document on this project will give more elaborate information about this Philip’s approach. The ministry will welcome invitation from churches and Christian organization for revival, crusade, seminar/workshop and special training.
MEMBERSHIP – We shall have general membership which shall be opened to all who are interested. For our more strategic ministry operations, only those that are certified shall be engaged. We shall primarily rely on volunteered lay people who are convinced to be part of this vision. Some selected individual who show clear sign of calling shall be given more in-depth training and shall be commissioned by the ministry to some of our ministry areas to function. We shall affiliate and partner with other Christian agencies of like vision. Due to our IT networking, we may accept distant partners who can also be useful in some of our global operations. We are strongly posed to bring a new dimension to the way of doing mission and also to contribute our quota to the issue of spiritual warfare in the body of Christ. More importantly, this vision is anchored on continuous intercessions of our faithful members and partners.
Rev Dele Kolade
Global President
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