TheMinistry of the Spirit Lesson: Acts 8:9-24; Time of Action: 32 A.D.; Place of Action: Samaria Golden Text: Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee (Acts 8:22). 1. INTRODUCTION. Many times great lessons can be taught by contrast. This week s lesson teaches an important lesson about ministry by contrasting an early church preacher named Philip with a sorcerer by the name of Simon. Here s a clear case that some people just don t get it. The it here is the purpose and source of ministry. Philip understood ministry as helping hurting people. He preached Christ, cast out demons, and healed those who were paralyzed and crippled (see Acts 8:5-7). Of course none of it could ve been done without the power of the Holy Spirit. Simon had an entirely different attitude about ministry. He saw ministry as an opportunity to make a name for himself (see Acts 8:9) and to gain great power (see Acts 8:19). 1. BACKGROUND FOR THE LESSON. The persecution of early Christians following Stephen s death forced many to scatter out from Jerusalem into the provinces of Judea and Samaria. However, the apostles remained in Jerusalem (see Acts 8:1). The fleeing of the saints from Jerusalem helped them spread the gospel, enabling them to fulfill an important phase of Jesus Great Commission (see Acts 1:8; 8:4). One of those who was scattered from Jerusalem was Philip, a colleague of Stephen and one of the seven men chosen to serve in the ministry to the widows (see Acts 6:5). This Philip was not Philip the apostle (see Matthew 10:2-4), but was one of the seven deacons, and later described as Philip the evangelist (see Acts 21:8). Philip preached in the city of Samaria where there was a tremendous response to the preaching of the Word (see Acts 8:5). His message was accompanied with signs and wonders (see Acts 8:6) just as the apostles had been in Jerusalem earlier (see Acts 5:12-16). Signs and wonders
confirmed the preaching of God s Word (see Mark 16:20; Hebrews 2:3-4). Many who were possessed by demons or unclean spirits were delivered and many who were taken with palsies meaning paralyzed or crippled were healed (see Acts 8:7). As a result, there was great joy in Samaria (see Acts 8:8). There could be no mistake: God was present and working in that place. Now, where the Samaritan religion had been most prominent, multitudes were turning with great joy to faith in Israel s rejected Messiah, Jesus Christ. This is where our lesson begins. III. THE SAMARITANS SAVED (Acts 8:9-13) 1. Simon deceives the people of Samaria (Acts 8:9). Our first verse says But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one. The word But introduces what becomes a contrast between Simon and Philip. Luke tells us that there was a certain man, called Simon, which beforetime in the same city used sorcery. Dwelling in Samaria was a man named Simon who was a sorcerer. He is often referred to as Simon the Sorcerer or Simon Magnus. The word sorcery refers to claiming to have powers by using magic or witchcraft. The phrase which beforetime in the same city used sorcery means that long before Philip came to Samaria, Simon had been performing acts of magic and witchcraft, deceiving the Samaritans. Note: Israel was divided into three main parts Galilee in the north, Samaria in the middle and Judea in the south. The city of Samaria (in the region of Samaria) had been the capital of the northern kingdom of Israel in the days of the divided kingdom, before it was conquered by Assyria in 722 B.C. During that war, the Assyrian king took many captives, leaving only the poorest people in the land and resettling it with foreigners. These foreigners intermarried with the Jews who were left in the land and the mixed race became known as Samaritans. The Samaritans were considered half-breeds by the pure Jews in the southern kingdom of Judah, and there was intense hatred between the two groups. But Jesus Himself went into Samaria (see John chapter 4) and he later commanded
his followers to preach the gospel there (see Acts 1:8). The Samaritans, from their very beginning had a mixed religion of both Jewish and pagan ideas (see II Kings 17:24-34) which made them especially susceptible to Simon s trickery. When he performed his acts of magic and witchcraft, Simon bewitched the people of Samaria. In other words, the people were amazed or stood in awe of Simon s trickery. He was also giving out that himself was some great one meaning that he claimed to be someone great. 1. Simon s influence over the people of Samaria (Acts 8:10-11). 2. (vs. 10). This verse goes on to say To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. The words to whom refer to Simon and the word they refers to the Samaritans. Because Simon was able to deceive the people with his so-called abilities, they all gave heed. This means that all the people of Samaria paid great attention to Simon. The phrase from the least to the greatest indicates that people from all social ranks gave credence to his claims of greatness. This would include young and old, poor and rich, governors and the governed. The people were so impressed by Simon that that declared that This man is the great power of God. We can t be sure exactly what the people meant by this, for Luke does not give us that information. However, what we do know is that they were ascribing Simon s so-called power as coming from God. Note: We see here how spiritually ignorant people can mistake that which is done by the power of Satan, as if it were done by the power of God. Thus, in the anti- Christian world, devils often pass for deities. Pride, ambition, and delusions of grandeur have always been the cause of much mischief both to the world and to the church. The fact that there was such a charlatan present among spiritually needy people is not surprising. There were many such people like Simon who took advantage of those who were spiritually empty in the ancient world, but the gospel confronted them as it spread (see Acts 13:6-11; 16:16-18; 19:13-16, 19). The Samaritans knew about Jesus (see John 4:39-42), but they lacked spiritual discernment. 3. (vs. 11). This verse says, And to him (Simon) they had regard, because that of
long time he had bewitched them with sorceries. The phrase And to him they had regard means that the people of Samaria highly respected Simon. This was because that of long time he had bewitched them with sorceries. In other words, for a long time, Simon had mystified and dazzled them with his magic. Since he had demonstrated astounding power for so long, he had become a fixture in Samaria. He probably became rich because of his vast influence as well. 1. The conversion of many Samaritans (Acts 8:12). This verse says But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. The word But introduces a contrast between Simon and Philip. Simon had much influence over the people, But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized. Those who previously followed Simon now believed Philip as he preached the good news of the gospel of Jesus Christ. Luke described it as preaching the things concerning the kingdom of God, and the name of Jesus Christ. Philip s preaching was accompanied by supernatural signs of healing and demon exorcism (see Acts 8:6-7) that surpassed any sorceries Simon had performed. But unlike Simon, Philip didn t use the miracles to glorify himself; instead they pointed to Christ and His kingdom. Note: In the book of Acts, miracles often opened the door to the preaching of the gospel (see Acts 3:1-19; 14:8-18). However, signs and wonders don t always mean that the one performing them is of God. Since servants of Satan can perform counterfeit miracles (see Matthew 7:21-23; 24:11; II Corinthians 11:13-15), we must be aware of false prophets (I Timothy 4:1; I John 4:1). Many people thought that Simon was the epitome of God s power, but how wrong they were. When the people heard Philip preaching the kingdom of God in the name of Jesus Christ, they were baptized, both men and women. This means that they received Christ as Saviour and Lord, and submitted themselves to the rite of baptism. Baptism was the sign that Jesus commanded for His followers to profess their faith (see Matthew 28:19). Christian baptism is not something to be debated, but it s a command to be obeyed! Baptism was the
immediate response of those who repented of their sins, and trusted Jesus as Lord and Saviour. It was an outward act that verified an inward change (see Acts 8:36-38; 9:18; 10:48; 16:33; 18:8). The rite of baptism was administered to both men and women. From the days of Jesus ministry, women were equal partners in faith (see Luke 8:2-3; Acts 1:12-14) as well as persecution (see Acts 8:3). 1. The conversion of Simon (Acts 8:13). This verse says Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. Because of Philip s powerful preaching, many in Samaria believed and even Simon himself believed also receiving Jesus as a result of the powerful gospel. He was convinced that Philip preached a true doctrine, because he saw it confirmed by real miracles. Who would be better able to judge what was real from what was unreal than Simon, who himself was aware that he used trickery. Simon s present conviction went so far that he was baptized. He was admitted, as other believers were, into the church by baptism; and we have no reason to think that Philip was wrong in baptizing him, nor in baptizing him quickly. Note: Even though Simon had been a very wicked man, a sorcerer, pretending to have divine powers, upon his solemn profession of repentance for his sin and faith in Jesus Christ, he was baptized. Just as great wickedness before conversion does not keep those who truly repent from the benefits of God s grace, neither should it keep professing ones from church-fellowship. Since Simon fell into sin rather quickly, many believe that his conversion wasn t real and that he wasn t a true believer. Those who share this opinion refer to Peter s words in Acts 8:20 as an indication that Simon wasn t saved. However, even though Philip baptized him, we must remember that only God knows the heart. Our job is to realize that even prodigals who go astray, when they return must be joyfully welcomed home, even though we can t be sure that they won t play the prodigal again. On the other hand, I m one of those who simply see Simon as a backslider. Considering that he had been a sorcerer for a long time, we can see how easy it would be for him to give in to a temptation regarding performing miracles. As we know, even the
most dedicated believers still struggle with and sometimes give in to temptation. We must remember that even true conversion does not mean that we are so completely changed that old habits are completely gone. After conversion we have two natures, the old sinful nature which never leaves us, and a new spiritual nature brought by the Holy Spirit. The one that we feed the most will be the one that grows (see Romans 7:14-21). Luke then tells us that after being baptized Simon continued with Philip meaning that he followed Philip everywhere he went sticking to him like a true disciple. However, we are also told that Simon wondered, beholding the miracles and signs which were done which seems to indicate that Simon s major interest in Philip was the great number of miracles and signs he performed. He wondered or was amazed at Philip s miracles which far exceeded Simon s own magic. 1. THE HOLY SPIRIT SENT (Acts 8:14-17) 1. The apostles sent to Samaria (Acts 8:14). In this verse, Luke writes Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John. Even though the church at Jerusalem was experiencing persecution causing many believers to scatter throughout Samaria and Judea, the apostles remained in Jerusalem (see Acts 8:1). While in Jerusalem, they heard that Samaria had received the word of God, they sent unto them Peter and John. News that there was a spiritual awakening in Samaria because the people had received the word of God, quickly reached the apostles in Jerusalem. Therefore, they sent unto them (the Samaritans) Peter and John. The apostles chose two prominent men from among themselves, Peter and John to go to Samaria to confirm the spiritual work that was being doing there. Note: Peter and John were sent to Samaria to find out whether or not the Samaritans were truly becoming believers. The Jewish Christians, even the apostles, were still unsure whether Gentiles (non-jews) and half-jews (Samaritans) could receive the Holy Spirit. It wasn t until Peter s experience with Cornelius (see Acts chapter 10) that the apostles became fully convinced that the Holy Spirit was
for all people. It was John who had asked Jesus if they should call fire down from heaven to burn up a Samaritan village that refused to welcome them (see Luke 9:51-55). But now he and Peter went to the Samaritans to pray for them. 1. The apostles ministry in Samaria (Acts 8:15-17). 2. (vs. 15). This verse continues to say Who (Peter and John), when they were come down, prayed for them, that they might receive the Holy Ghost. This verse is a continuation of the previous verse and the noun Who refers to Peter and John. Even though Samaria was north of Jerusalem, since Jerusalem was about 2500 feet above sea level, whenever anyone travelled from the city, it was considered as going down. In this case, when Peter and John were come down from Jerusalem, they went to Samaria and prayed for them, that they might receive the Holy Ghost. For sure the Scriptures don t indicate that praying was the only way to receive the Holy Spirit, but this is how God chose to do it with the Samaritans. In the next verse, Luke explains that the believing Samaritans had not received the Holy Spirit. For reasons known only to God, as the church was growing, the Holy Spirit was not given every time at the moment a person was saved as He is today. In this case with the Samaritans, God chose to have Peter and John pray that the Samaritans would receive the Holy Ghost. And when the Holy Spirit was given, He was not given the same way each time. On Pentecost, the Holy Spirit came upon the disciples both suddenly and miraculously, evidenced by the sound of a mighty rushing wind, tongues of fire, and speaking in other languages (see Acts 2:1-13). But there is no evidence that the Holy Ghost fell on those who were saved on that day (about 3,000 men) the same way as He did on the disciples. When Cornelius was saved, the Holy Spirit came before he was baptized (see Acts 10:44-48). Years later, Paul laid hands on some believers and they received the Holy Ghost, speaking in tongues, or other languages and prophesying (see Acts 19:1-6). While some people believe that receiving the Spirit is always accompanied by speaking in tongues, there is no mention of tongues in the events in Samaria. Tongues was a sign to unbelievers (see I Corinthians 14:22), which was the ability to speak in known languages that had not been learned by the speaker.
3. (vs. 16). This verse goes on to say (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) By the time of the writing of the book of Acts, all believers were receiving the Holy Spirit at the moment of conversion with no fanfare just like those 3000 men who were saved at Pentecost. However, when Luke wrote the previous verse stating that Peter and John prayed that the Samaritans would receive the Holy Spirit, he added the parenthetical sentence (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus) to show that the church was still in a transitional stage and the Spirit was given to different groups in different ways. However, they were baptized in the name of the Lord Jesus. Again, baptism was the outward sign of an inward change that needed to be confirmed by the presence of the Holy Spirit. The prayer of Peter and John would take care of that. Note: Luke explained that the Samaritans had not received the Holy Spirit upon the profession of their faith in Christ. But this does not mean that the Spirit was not involved in their conversions. Through God s Word the Holy Spirit convicts sin, and awakens unsaved people to their need for the Saviour. When Peter preached God s Word on the Day of Pentecost the people were pricked to their heart meaning they were remorseful. This caused them to ask Peter and the other apostles Men and brethren, what shall we do? (see Acts 2:37). For sure this was the work of the Holy Spirit. 4. (vs. 17). This verse says Then laid they their hands on them, and they received the Holy Ghost. The word they refers to Peter and John. After Peter and John prayed for the Samaritan believers to receive the Holy Ghost, Then laid they their hands on them, and they received the Holy Ghost. It appears that the Holy Ghost only came in a visible way after Peter and John laid their hands on these converts. Since, the Holy Spirit already indwelt these believers because they were convicted by Him, the laying on of hands most likely only involved receiving spiritual gifts (see II Timothy 1:6). Note: It may appear that these believers were not saved until there was a visible presence of the Holy Spirit. However, we must remember that these believers were already indwelt by the Holy Spirit when they were converted (see Ephesians 1:12-14) for without the Spirit no one
belongs to Christ (see Romans 8:9). The Samaritans were believers. The laying on of hands was simply confirmation of the presence of the Holy Spirit in the Samaritan believers. This was a crucial moment for the spread of the gospel and for the growth of the church. Peter and John had to go to Samaria to help keep this new group of believers from becoming divided from other believers (see I Corinthians 12:13). When Peter and John saw the Lord working in these people, they were assured that the Holy Spirit worked through them as well as all believers Gentiles (non-jews) and mixed races (Samaritans) as well as pure Jews. The different ways that the Holy Spirit was given in the early church should be understood in the context of the church s progressive outreach to new peoples. It s true that we receive the Holy Spirit by faith, at the very moment we are saved (see Ephesians 1:12-14). However, it appears that as the gospel was given according to Christ s Great Commission (see Acts 1:8), the Holy Spirit s presence was confirmed in some extraordinary way so that it could not be mistaken. Christ commanded that the gospel be preached first in Jerusalem. This happened on the Day of Pentecost with the Spirit coming like a rushing mighty wind and tongues of fire. Then the gospel was to be preached in Judea which was done as believers were scattered from Jerusalem (se Acts 8:4). There is no evidence that the Holy Spirit was given in any special way, yet the gospel was received. Next the gospel was to be preached in Samaria which is described in our text. The Spirit is said to have been received with the laying on of hands. Finally, the gospel was to be preached in the uttermost parts of the earth. This began with Peter preaching to Cornelius, a Gentile in Caesarea (see Acts chapter 10) and continued with Paul on his missionary journeys (see Acts 16:25-33). While Peter was preaching to those in Cornelius house, the Holy Ghost fell on all them which heard the word. There was no sound of a rushing wind, no tongues like fire, no laying on of hands, but they all did speak in tongues meaning other known languages that they had not learned (see Acts 10:44-46). As Paul and Silas carried the gospel to the uttermost parts of the earth, he preached to the jailer in Philippi. The jailer believed, but there is no evidence of any spectacular coming of the Holy Spirit (see Acts 16:25-33).
***What is most important about this text is that God, in His omniscience determined how and when He would reveal the presence of the Holy Ghost as the church grew.*** Without the Holy Spirit s drawing, one cannot come to Christ, and once we are drawn and accept the gospel by faith we are saved. Since the beginning of the church in Acts, this has been, and always will be how a person is saved (see John 3:3, 18; 16:30-31; Ephesians 2:8-10). 1. SIMON S PROPOSAL (Acts 8:18-19) 1. Simon offers the apostles money (Acts 8:18). This verse says And when Simon saw that through laying on of the apostles hands the Holy Ghost was given, he offered them money. The laying on of hands was only one way that the Holy Spirit s presence was manifested, but was more likely the normal way spiritual gifts were given to others by the apostles (see Acts 6:6;II Timothy 1:6) as well as setting men apart for ministry (see Acts 6:6; 13:2-3; I Timothy 4:14; 5:22). The phrase when Simon saw that through laying on of the apostles hands the Holy Ghost was given indicates that Simon assumed that the Holy Spirit could only be received by the laying on of hands. Even though Simon had believed (see verse 13), his faith at best was immature and maybe even counterfeit (see John 2:23-25; 8:30, 43-44). He thought this was a remarkable magic trick and he wanted to be able to do it. Since Simon had been a famous sorcerer, he was probably rich. He must ve thought that Peter and John had the ability in themselves to give the Holy Spirit and he wanted it badly, so he offered them money. Since it was customary for ancient magicians and sorcerers to buy secrets from other sorcerers, Simon may not have realized that what he was asking for was both inappropriate and sinful. To him, offering the apostles money may have been perfectly normal. 1. Simon s desire to buy God s power (Acts 8:19). In this verse Simon said Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. The word power here means authority. Simon was trying to buy the same authority the apostles had to bestow God s power. Since Simon was still a very
young convert and easily tempted, he thought the apostles could give him the authority to lay hands on others so that they would receive the Holy Spirit. Note: Simon s name has come to be identified with the buying and selling of church offices. This corrupt practice is called simony. Simon is typical of those who are dazzled by the externals of Christianity, but have no understanding of its spiritual truths. Unfortunately, there are many who try to purchase God s favor. Simon was forthright and open about what he wanted. But notice, he does not ask them to lay their hands on him so he might receive the Holy Ghost himself, but that they would give to him a power to bestow the gift of the Holy Spirit upon others. He desperately wanted the honor of an apostle, but not the spirit and disposition of a Christian. Simon desired more to gain honor for himself than to do good to others. Everyone who tries by his or her own efforts to earn God s favor is in fact doing what Simon tried to do. They are trying to buy God s grace. But grace cannot be earned. By its very nature grace has no price. 1. SIMON REBUKED BY PETER (Acts 8:20-24) 1. Simon condemned by Peter (Acts 8:20-21). 2. (vs. 20).This verse says But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Peter, being horrified at Simon s offer, refused it. Note: In making this request, Simon was insulting the apostles, treating them as if they were mere mercenaries, who would do anything for money, and loved it as much as he did. But in reality, they had left everything they had, for Christ and were not aiming for anything more. Simon also insulted Christianity, assuming that the miracles that were done as proof of it were done by magic but a different kind from what he himself had been practicing. Peter expressed his contempt for such an absurd thing by saying Thy money perish with thee. Not only was this a denial and a repudiation of Simon s offer, but it was also a warning to Simon that he might perish along with his money. The reason Peter gave such a harsh rebuke to Simon was
3. because he thought that the gift of God may be purchased with money. In other words, he thought the gift of God, the Holy Spirit, was for sale and all anyone needed was the right price. The Holy Spirit is here called a gift and so is every aspect of God s salvation (see Romans 6:23; Ephesians 2:8). Simon s sin was trying to buy what God gives freely as a gift. By its very nature a gift is free. Simon s error was two-fold. First, he viewed the Holy Spirit and His work in the same way that he had viewed his sorcery: something to use to make a living. Second, he thought this power could be purchased with money. (vs. 21). In this verse Peter went on to say to Simon Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. With this statement, Peter not only judged Simon s actions, but also his spiritual condition. The word matter literally means word. Peter was saying that Simon had no relationship to the gospel message. His heart was not right in God s estimation. Note: Our words and actions reveal our inner motives (see Mark 7:21-23). We are as our hearts are. If they are not right, then we are wrong. Our hearts (minds and thoughts) are open in the sight of God, who knows them, judges them, and judges of us by them (see Jeremiah 17:9-10). Our hearts are what they are in the sight of God, who cannot be deceived. If they are not right in his sight, no matter how much we pretend, our religion is vain and will do us no good before God. Simon had made a profession of faith, he believed, but apparently not to the saving of the soul. Many people profess Christ, but don t know Him (see Matthew 7:21-23). Like Simon, they declare themselves to be God s children, but they are really not (see Titus 1:15-16). 1. Simon exhorted by Peter (Acts 8:22-23). 2. (vs. 22).In this verse Peter went on to exhort Simon saying Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. Peter urged Simon to repent therefore of this thy wickedness. The word repent means to change one s mind while changing the direction of one s life. Simply put it means to turn away from sin and toward God. Although feeling sorrow for sin is a part of it, true repentance is a genuine, heartfelt desire to be
restored. Unfortunately, repentance isn t a popular word in the pulpit today, but it is still a requirement of those who are children of God (see Matthew 3:1-2; 4:17; Acts 17:29-30). But even before a person repents, he or she must see themselves as a guilty sinner before God. Simon was to repent of his wickedness which literally means badness, a word that covers both the specific sin and the sinful condition of the heart. The wickedness Simon needed to repent of was the very thought that anything God gives could be earned or purchased. Peter then told Simon to pray God, if perhaps the thought of thine heart may be forgiven thee. Simon was to direct his prayer to God. The phrase if perhaps the thought of thine heart may be forgiven thee seems to indicate that Peter had doubts that God would actually forgive Simon. The words if perhaps mean if possible. We know that God can and will forgive earnestly confessed sin (see I John 1:9), so if there was any doubt about God forgiving Simon, it would be only if Simon s repentance wasn t genuine. Peter was trying to get Simon to see the seriousness of sin (see Romans 7:13) in order to arouse his fear of God. It was not just his specific sin that needed forgiveness, but also the thought of thine heart meaning the intention or design of his heart. Note: As mentioned earlier (see the note in commentary under verse 13), when speaking of Simon s spiritual condition, some people say that Simon was never saved and others say that he was simply a sinning believer. The fact that he was urged to repent does not support either opinion, because both the unsaved and the saved who have backslidden need to repent. Believers need to be in constant repentance because we all sin in what we say and what we do. Nevertheless, God only pardons those who confess their sins (see I John 1:9). 3. (vs. 23). In this verse, Peter continued to say to Simon For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. When Peter said For I perceive, it was not so much by the spirit of discerning, that he perceived that Simon was in the gall of bitterness, and in the bond of iniquity as it was in the proposal Simon made. It s true that the disguises of hypocrites are soon seen through, and the nature of the wolf shows itself even through the cover of the sheep s clothing. The words gall and bitterness both imply an unpleasant and even poisonous
disposition (see Deuteronomy 29:17-18; 32:28-32; Hebrews 12:14-15). Iniquity is any unrighteousness or sin. Peter also declared that Simon was in the bond of iniquity meaning he was bound by sin. Note: Simon s character here is really the character of all wicked people. First, they are in the gall of bitterness odious to God, and as bitter as gall is to us. Sin is an abominable thing, which the Lord hates, and it makes sinners abominable to Him. They are vicious in their own nature. Secondly, the wicked are in the bond of iniquity bound over to the judgment of God by the guilt of sin, and bound under the dominion of Satan by the power of sin. The wicked are led captive by Satan, and it is a hard bondage, like what the Hebrews suffered in Egypt, making life bitter. 1. Simon pleads with Peter (Acts 8:24). Our final verse says Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. Peter s strong words struck terror into Simon who pleaded with Peter to Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. Peter had exhorted Simon to pray that God would forgive his evil thoughts (see verse 22), but Simon turned the request to Peter and John asking them to Pray ye to the Lord for me probably thinking that their supposed powers would be more effective than his. Interestingly, Simon didn t request that they pray for his heart to be changed by divine grace, and be made right in the sight of God. Neither did he pray for himself as he should have. He asked them to pray that none of these things which ye have spoken come upon me. In other words, Simon wanted Peter and John to pray that he would escape punishment for his sin. He was like Pharaoh, who pleaded with Moses to entreat the Lord for him, that he would take away the plagues only, and not that he would take away his sin, the hardness of his heart (see Exodus 8:8; 10:17). Undoubtedly, Simon took Peter s warning that he and his money would end up in hell (see verse 20). This is all we know of Simon. Luke makes no further mention of him. Note: The abrupt ending to Simon s story leaves us with many questions. What was his spiritual condition in God s eyes? Did he change his ways and display evidences of a true faith?
Or did he continue to mingle his Christianity with pagan superstition for the sake of gain? Church tradition does not look kindly upon Simon. Early Christian writers portrayed him as the founder of Gnosticism (a mixture of ancient Greek and Oriental philosophy modified by some Christian doctrines), the leader of a sect called Simonians, and a heretical teacher in Rome. But we have no proof of any of this. What we do know from Scripture is that the faith God demands must be uncorrupted by ulterior motives and desires. VII. Conclusion. The desire for money and prestige can lead us into corruption and take away our original desire to follow our Lord Jesus. We must be determined to remain on track and in a right relationship with our Lord. When God begins to use us in His work and we see powerful results, Satan will try to make it easy to forget our commitment to our Lord and get distracted by that which is corrupt. We must be aware of his schemes and determined to guard our relationship with the Lord. ***The Bible Expositor and Illuminator, Union Gospel Press***