ars. Thus, from Cyrus decree to let the Jews return from captivity and rebuild the city and temple, 483 years had passed until the beginning of Jesus’ ministry (see the summaries on Revelation—Parts 2 through 4). As Daniel prophesies, the 70th week (the last 7 years) will find the Messiah “cut off” in the middle, and so it was that Christ was crucified 3 and a half years after the start of his ministry (the start of the last 7 year period).
But what about the final 3½ years following the crucifixion? What would signal the end of what the angel had told Daniel would be 490 years decreed for “your people and your holy city”? Christ began his ministry in around AD 28 and was crucified in around AD 31 (see the summary on Matthew—Part 2). Therefore, the end of the seven year period would be in AD 34-35. It so happens that the conversion of Paul—apostle to the Gentiles—occurs right at this time (AD 34-35) that ends the prophesied period of the Jews. (For a good article on the detail of dating Paul’s conversion, see the Chronology section of “Preliminary Questions” at the beginning of the article on “St. Paul” in the New Advent Catholic encyclopedia -- https://www.newadvent.org/cathen/11567b.htm).
Therefore, the section into which we have entered in Acts is not only generally a transition period, but the way Luke has structured it, we are moving to the pinnacle of the transition, ending the prophesied 490 years of concentration on the Jews and moving to the spread of the gospel to the world.
Luke presents the activity of Philip, one of the original deacons, in chapter 8. Because of the persecution by Saul in Jerusalem, the Christians have been scattered. Philip travels into Samaria, preaching Christ. Luke offers a significant contrast between Philip the deacon and Simon the magician. Philip preaches, and the people of Samaria listen. So too does Simon speak, and have the Samaritans pay attention to him (8:10). But the contrast here is that Philip preaches of Christ. His desire is to turn the people’s hearts to worship Jesus as Lord. Simon’s desire was to turn people’s attention to himself and honor him: “Simon…amazed the people of Samaria, saying that he himself was somebody great” (8:9). Again, Philip performed signs of exorcism and healing by the power of Christ and for the people. This is contrasted with Simon’s magic acts intended to amaze the people and bring glory to himself. And the result of Philip’s ministry was that “there was much joy in that city” (8:8). The result of Simon’s performance was mere amazement. Thus, the contrast between Philip and Simon is the same contrasting conflict that we see from the Genesis Garden through the conflicts of Revelation: faith in God versus faith in self (and mankind).
Luke presents this contrast at the very beginning of this story in order for us to understand perspective. In verse 13 we learn that “even Simon himself believed, and after being baptized he continued with Philip.” But that statement should not throw us from the contrast of heart. We learn in subsequent verses that Simon’s interest was merely in the power demonstrated by Philip and the other apostles. He wants that power for himself and even attempts to purchase it from Peter. But Peter’s response shows us that Simon’s heart had never changed. Peter tells him that he will perish with his silver. Peter says that Simon has no “part nor lot in this matter” and that his “heart is not right before God.” He calls on Simon to repent so that “if possible, the intent of your heart may be forgiven you.” And Peter seals it in verse 23 by concluding, “I see that you are in the gall of bitterness and in the bond of iniquity.” No one who is saved can be characterized as being in the “bond of iniquity.” We who are in Christ have been freed from sin (Romans 8:1-2).
Simon certainly had belief. But he believed simply that Jesus was a god. Surely we can understand that. Simon did not merely perform card tricks as a magician of our day. He was a sorcerer of sorts who amazed his audience through the power of the spirit world. For him to b