Philip, another member of the seven (6:5), undertakes a mission to Samaria. Was the Samaritan city he evangelized Gitta—Simon Magus's home according to Justin Martyr, who himself hailed from the region (Apology 1.26)—or Samaria's religious center, Shechem—which was also the site of some of John the Baptist's and Jesus' ministry (Jn 3:23; 4:4-42; Bruce 1988:165; Lake and Cadbury 1979:89)? Luke does not tell us.

The syncretism and the mixed race of the post-Assyrian-exile Samaritans (2 Kings 17:24-41), together with the reciprocal reprisals against both Mt. Gerizim and Jerusalem worship centers in intertestamental times (Josephus Jewish Antiquities 13.255-58; 18.29), so heightened prejudice and animosity between Jew and Samaritan that the best that could be said for their relations in the first century was "Jews do not associate with Samaritans" (Jn 4:9).

Instead of the Davidic Messiah, the Samaritans looked forward to the coming of the taheb, "the restorer" (Deut 18:18), a herald of the last day—a day of final judgment, of vengeance and reward, when the temple of Gerizim would be restored, the sacrifices reinstated and the heathen converted (R. T. Anderson 1988:307). What Theophilus and we know about Samaritans from Luke's writings is a mixed picture that on balance is positive (Lk 9:52-56; 10:29-37; 17:11-19).

Philip "preaches" (4:18-19/Is 61:1-2; Lk 24:47) the Christ in whose person the kingdom of God has come and by whose name it spreads. God accompanies this announcement with signs of healing (compare Acts 4:16, 22, 30; 5:12; 6:8; interestingly, signs are mentioned only two more times in Acts at 14:3; 15:12). In enemy territory, where false worship is practiced, it is not surprising that one encounters the spiritual powers behind such worship: evil spirits (NIV puts the literal rendering, unclean, in the margin; they are ritually unclean and make those whom they possess ritually unclean).

God in his mercy does signs of his kingdom's advance in syncretistic Samaria, granting release through the herald of his liberating gospel. And tokens of the coming messianic age appear as well, when Philip heals the paralyzed and the lame (Is 35:3, 6; compare Lk 7:22; 5:24-25; Acts 9:33-34). No wonder the people paid close attention (prosecho may even have the sense "to attend to, i.e., to believe and act on"—compare 16:14—Lake and Cadbury 1979:89; but Haenchen 1971:302 doubts it).

And there is much joy (8:8; compare 8:39; 13:48, 52). They have been looking for a taheb, "restorer," who will herald the day; now they meet a herald who preaches that the restorer has already come and signs of that restoration can be experienced even now.

The nature of this first-time advance of the gospel across the cultural threshold to Samaria may primarily account for the signs' presence. But the fact that Philip faces a situation of spiritual encounter not unlike what pioneer church planters among unreached peoples face today should encourage us to expect the powerful working of the gospel in these situations as well.

Simon is described by Luke as practicing magical arts with the effect that the whole population of Samaria, regardless of social standing, has been for a long time held in his sway, completely astonished at his power (8:9, 11; compare 2:7, 12; Philo De Specialibus Legibus 3.100-103; Plato Laws 909A-B; Josephus Jewish Antiquities 20.142; Delling 1967:356-59). Simon capitalized on their attention and presented himself as the embodiment of the occult power. He received praise as if he were an angelic or divine supernatural being: "This is the power of God, [the power] that is called `Great' " (NIV has smoothed over the syntax but in the process has altered the second title).

The Samaritans believe the gospel of the reign of God in the powerful name of Jesus and are baptized. Simon believes, is baptized and devotes himself to Philip. The one who amazed the Samaritans (8:9, 11) is now himself continually amazed at Philip's signs and great miracles (compare the title in 8:10).

And today when God chooses to do signs and wonders through his servants as his church advances, the immediate "quantitative" effect, amazement, may be expressed in outward profession of belief and even baptism. But if the signs and wonders, when combined with the Spirit-empowered preaching of the word of salvation, do not have a "qualitative" effect, regeneration, then the convert will adopt a syncretized Christianity. Jesus will be no more than a magical name, though the most powerful one. What makes the difference is repentance from a magical mindset through an affirmation of the sovereign power of God, who grants salvation blessings when and where he will. We must affirm that it is not the power of miracle, so easily seen in our unregenerate mindset as magic, that saves us, but the power of the Word of God which by the Spirit we receive, believe and follow and so are liberated (Krodel 1986:165; Lk 16:29-31; Jn 2:23-25).