Study 18. Acts 8:4-25

1. Questions 1 and 5 will help you compare the two episodes in 8:4-25 and 8:26-40. 

a. In 8:4-25, who is evangelized, convinced, and baptized? 

 The Samaritans, and Simon Magus

 

b. What do the Jews think of these people (see John 4:9)?

Jews "have no dealings" with them

c. How is this group’s conversion significant to the progress of the gospel? (Recall who has been converted up to now.) 

Only Jews and proselytes (2:11). The conversion of the  Samaritans is both a fulfilment of prophecy (1:8) as well as the start of the church's mission to the world. 

"the story may be seen as a step towards the greater problem of bringing Jews and Gentiles together" (Marshall)

d. What convinces this group to become believers (see 8:6-8,12)? e. What is the apostles’ role in bringing this group into the church (see 8:14-17)?

The crowds "heard" Philip and "saw the signs that he did": the casting out of demons and the healing of the sick.

 

The apostles sent Peter and John came and prayed that the Samaritans might receive the Holy Spirit.

"They were thus brought into fellowship with the whole church, and not merely with the Hellenist section of it." (Marshall)

 

We are not told how Simon knew the Spirit was given. It may have been because of the gift of tongues, but this is not explicit (cf. Pentecost 2:4, 11; Cornelius' house 10:46 and the Ephesian disciples of John the Baptist 19:6).

• Samaritans- after conversion, after baptism, no mention of tongues
  

 Consider other instances where the Holy Spirt was given or came on people:

• Saul (9:17) - after conversion, before baptism, no mention of tongues.
• Cornelius' household (10:44-47) - after conversion, without baptism, with tongues
  
• The Ephesian disciples of John (Ac 19:6) -after conversion and baptism, with tongues
  

Only two types of explanation remain. The first is that God withheld the Spirit until the coming of Peter and John in order that the Samaritans might be seen to be fully incorporated into the community of Jerusalem Christians who had received the Spirit at Pentecost. This view is confirmed by the way in which, when Cornelius received the Spirit, Peter explicitly testifies that the Holy Spirit fell on him and his family just as he had fallen on the first Christians; it was the same experience (11:15–17). The second view is that the response and commitment of the Samaritans was defective, as is shown by the fact that they had not yet received the Spirit (Dunn, Baptism, pp. 55–68). Dunn suggests that, among other things, the Samaritans needed assurance that they really were accepted into the Christian community before they could come to full faith. But it must be emphasized that Luke nowhere says this. Furthermore, we are not told of any defect in the Samaritans’ faith which needed to be supplied before they could receive the Spirit; Peter and John didn’t preach to them, but rather prayed for the Spirit to be given to them. On the whole, therefore, the former view is preferable. (Marshall)

2. Why do you think it was important for God to use the apostles to demonstrate officially that Samaritans were true participants in the church (see John 4:9,21-24)? Why wasn’t Philip’s confirmation enough in this case?

There was a historic dep division between Jews and Samaritans that had to be seen to be overcome with apostolic authority.

The principle to apply is that we are not to use narrative passages (especially unique ones) as a basis for systematic theology.

3. What was so terrible about Simon’s request in 8:18-19? 

His belief was of a non-saving kind - in signs and wonders, not in Christ. Baptism for him was an outward sign without inward repentance.

 When Jesus was in Jerusalem at the Passover feast, many believed in his name when they saw the signs ; but Jesus did not trust himself to them. (Jn 2:23-24)

And the ones on the rock are those who, when they hear the word, receive it with joy; but these have no root, they believe for a while and in time of temptation fall away (Lk 8:13)

"I preached to you the gospel, which you received, in which you stand, by which you are saved, if you hold it fast—unless you believed in vain."(1 Cor 15:1-2)

 

He was 'amazed' - what Simon had been producing in the Samaritans by his sorcery, he was now experiencing in himself when he saw Philip's miracles, namely, amazement (Piper)

 

Simon's sin described:

• His heart was not right before God. (v.21). The intent of his heart was sinful.(v.22) -  He desired power the same way he had accumulated the power of magic - to be famous and prominent. He sought his own glory, not God's.
  
• He was in the "gall of bitterness and in the bond of iniquity.” (v.23) - He was still idolatrous and bound in sin. Deep down he still sought greatness for himself
  

 Beware lest there be among you a man or woman or clan or tribe whose heart is turning away today from the Lord our God to go and serve the gods of those nations. Beware lest there be among you a root bearing poisonous and bitter fruit, (Deut. 29:18)

See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled (Heb. 12:15)

Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? (Ro 6:16, 8:8a)

He had a 'sinful desire to have spiritual power for the wrong reasons and to gain that power by the wrong method.' (Marshall)

 

" Simon Magus the sorcerer is frequently mentioned in ancient writings outside the Bible as the archenemy of the church and one of the leaders of the Gnostic heresy. Gnosticism (named from the Greek word gnosis, meaning “knowledge”) taught that a person gained salvation not by the merit of Christ’s death for sinners, but by special knowledge about God. Justin Martyr (died c. a.d. 165), himself a Samaritan, says that almost all the Samaritans considered Simon the highest god (the “power of God,” v. 10). Irenaeus (died c. a.d. 180), who wrote extensively against the Gnostics, regards Simon as one of the sources of their heresies." (Reformation Study Bible)

 

Simon had 'believed' and was baptized (v.13). He had 'continued' with Philip and seen things beyond his own power. He was no longer the star of the moment. He saw the signs but wanted the signs rather than what they pointed to.

 

Peter said he had no share in this matter, i.e. in the faith or the blessings of the gospel (cf. the Levites in Deut. 12:1, 14:27)

 

4. Why do you think Luke recorded the episode with Simon? What does it add to the story of Acts? 

 Annanias and Sapphira was a warning about not taking God's holiness lightly

 Simon Magus is a warning about having the wrong attitude to spiritual power. It is also a warning of fixating on signs rather than what they signify.

We are not to try to control God’s power.

 

Optional Application: Do people ever try to buy spiritual authority today? Think of one example, and examine your own life.

I. We can try to gain gifts through deeds. But spiritual gifts are independent of spiritual maturity or works.

 

II. People confuse positions with true spiritual power and authority.

So they 'play politics' which is to say, they gain influence and power by removing obstacles and opponents, making allies and creating favourable circumstances for their personal agendas.

Authority can be purchased with gifts, or relationships, or donations/pledges/wealth.