Lesson 5 4 October 2015 Simon Is Rebuked The Ministry of the Spirit Lesson: Acts 8:9-24 Read: Acts 8:9-25 TIME: A.D. 32 PLACE: 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). LESSON AIMS: After participating in this lesson, each learner will be able to: 1. Retell the story of Simon the sorcerer. 2. Explain the circumstances and significance of the mission to Samaria. 3. Write a prayer that asks God for good motives for ministry. LESSON OUTLINE I. SAMARITANS SAVED Acts 8-9-13 II. SPIRIT SENT Acts 8:14-17 III. SIMON'S SACRILEGE Acts 8:18-19 IV. SERIOUS SIN Acts 8:20-24 TODAY'S AIM Facts: to understand how we receive the Holy Spirit. Principle: to recognize erroneous teachings about receiving the Holy Spirit. Application: to rely on the Holy Spirit's ministry in our lives and witness for Christ. DAILY BIBLE READING A. The Ministry of the Spirit Acts 7:2-4 2. And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,
3. And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee. 4. Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. Acts 8:9-24 9. 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: 10. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. 11. And to him they had regard, because that of long time he had bewitched them with sorceries. 12. 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. 13. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. 14. Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15. Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16. (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) 17. Then laid they their hands on them, and they received the Holy Ghost. 18. And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, 19. Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. 20. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. 21. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. 22. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. 23. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. 24. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.
Introduction A. More Than a Name Many people have had their names become famous (or infamous) by their accomplishments, but in some cases the name outlives the person in a different way. For example, Jules Léotard (1838-1870) is now largely forgotten as the father of the modern trapeze act, but his name lives on as the designation of the one-piece, skintight acrobatics outfit that he popularized. Our lesson today features a person who lives on in infamy because his name has given us the English word simony. This refers to the practice of purchasing favors from, or even offices of power within, the church. Still today, attempts to buy or sell anything of a distinctly spiritual nature is liable to be condemned as simony, an illustration of the fact that some sins can outlive the sinner. B. Lesson Background Just before ascending to Heaven, Jesus told the apostles that they were to testify about Him in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth (Acts 1:8). Acts 2-7 covers the first stage of the plan as the apostles took the lead in proclaiming Christ in Jerusalem; the result was that thousands accepted Jesus as Messiah (2:41; 4:4; 6:7). During this time, two nonapostles by the names Stephen and Philip rose to prominence as Spirit-filled leaders. Initially, these two were included in the group of seven appointed to manage the church s benevolence ministry (Acts 6:1-6). Both were also active as evangelists, and this work led to persecution: Stephen s death by stoning and Philip s departure from Jerusalem (7:59, 60; 8:1b-5). These circumstances resulted in Philip s being a key figure in the spread of the gospel. Leaving Jerusalem, he went down to the city of Samaria (Acts 8:5), where he found a receptive audience (8:6-8). Since the death of King Solomon in about 931 BC, the tribes of Israel had been divided into two groups, with the 10 northern tribes following kings who eventually ruled in the city of Samaria (1 Kings 12:25-30; 16:23-29; etc.). The rift between the two groups widened after many in the northern tribes were taken into exile in 722 BC and their territory recolonized with non-israelites (2 Kings 17:1-6, 24). That situation resulted in intermarriages, leading pure blood Jews to view their Samaritan neighbors as spiritually and racially impure (Ezra 4:1-5; Nehemiah 4:1, 2). Looking past historical differences, Philip followed the example of Jesus in outreach to the Samaritans (see John 4:1-42). Philip s message was confirmed with miraculous displays of power that included exorcisms and healings (Acts 8:6, 7). Through the power of Christ, the long-awaited messianic age had finally come even to Samaritans. I. Simon s Salvation (Acts 8:9-13)
A. Sorcerer s Fame (vv. 9-11) 9. 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. Following a brief account of Philip s success, Luke (the author of Acts) reveals that the Samaritans are already accustomed to displays of supernatural power. A sorcerer called Simon has been active, amazing the people in that regard. Those today who are familiar with Las Vegas-style illusionists might assume that Simon is simply a sleight-of-hand charlatan. But Luke assumes (as certainly do the Samaritans as well) that Simon s power is real and of supernatural origin (compare Exodus 7:11, 22; 8:7). Put another way, Simon is not a magician in the modern sense, but rather is a shaman who uses occult rituals to perform seemingly impossible tasks. The outcome of the story suggests that he uses these skills for profit; this is a widely recognized trade in the ancient world (compare Acts 16:16-19). 10, 11. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries. Luke now addresses the scope of Simon s influence. People of all social classes (the least to the greatest) affirm his power and acknowledge a divine source. It is difficult to determine the precise value of Simon s title the great power of God. Since this takes place in Samaria, home to ancient Israelite tribes, God here may refer to the true God of Israel. If this is the case, the Samaritans perhaps have come to view Simon as a powerful prophet like Elijah, or perhaps even as a physical manifestation of God s power. By the first century AD, however, Samaria has been colonized by Gentiles and is heavily influenced by paganism. Herod the Great had built an imperial temple in the province s capital city and had transformed Samaria into a Roman administrative center. If Luke is thinking primarily of the Gentile population, then Simon s title may simply stress the magnitude of his occult skill (great power) without suggesting specifically that the people think him to be empowered by the God of Israel. In any case, the Samaritans reaction to Simon and his power is more typical of paganism than of traditional Jewish faith since that reaction demonstrates admiration of an individual whose actions are condemned by the Law of Moses (Deuteronomy 18:9-13; contrast Acts 14:11-13; 28:1-6). B. Evangelist s Impact (vv. 12, 13) 12. 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 effect of Philip s work is clear: impressed by his signs and heeding his message, many Samaritans accept his claims about Jesus. Their submission in baptism indicates their desire to be cleansed of sin. Throughout the book of Acts, water baptism is portrayed as the typical conclusion to episodes in which individuals come to faith in Christ (see Acts 2:41; 9:18; 10:47, 48; 19:5). Here as elsewhere in the Bible, the name of Jesus Christ symbolizes His person and power, identifying Christ as the source of Philip s ability to work miracles. Philip likely pronounces Jesus name in the context of healings and exorcisms, a practice that can easily lead people to compare and contrast him with Simon. Since any supernatural power Simon possesses is undoubtedly demonic in origin, we rightly doubt that he performs any exorcisms, given what Jesus says in Luke 11:17-20. 13. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. At first glance it seems that Simon s story will have a happy ending. Like the others, and apparently showing much humility, he accepts Christ and is baptized. II. Apostles Actions (Acts 8:14-17) A. Traveling to Samaria (v. 14) 14. Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John. The stoning of Stephen touched off a persecution against Christians in Jerusalem, the result being that they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles (Acts 8:1). We naturally wonder why the apostles Peter and John being two of that group do not flee the city as well. One proposal is that only Jewish Christians who are Grecians rather than Hebrews (see the distinction in Acts 6:1) are subject to persecution at this point. But the word all in Acts 8:1 works against this theory. Taking that fact into account, we might theorize that after a brief period of time the persecution ebbs to the point that some Christians feel it s safe to return to Jerusalem as long as they keep a low profile; seeing that happen, the apostles remain to help keep the believers unified. But this is just a theory; the text doesn t say. B. Praying for Believers (vv. 15-17)
15, 16. Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) On their arrival, Peter and John realize that the new Samaritan believers have not yet received the Holy Ghost. Luke clearly is not referring to the indwelling of the Spirit that all Christians experience, since the Samaritans baptisms in the name of the Lord Jesus matches the plea and promise be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost in Acts 2:38. But if not that, then what? Two theories are worthy of mention. One proposal is that Luke is referring to the forthcoming bestowal of the Holy Spirit by laying on of the apostles hands (v. 17, next) in terms of imparting spiritual gifts for service or otherwise empowering believers to testify about Christ. Seen to be supporting this proposal are Acts 4:8, 31; 6:10; 7:54-56; 19:1-6; 20:23; Romans 1:11; etc. The other proposal is that Luke is referring to a more dramatic manifestation of the Spirit s presence, such as experienced at Pentecost (Acts 2:1-4) and to be experienced again when Peter takes the gospel to Gentiles (10:44-46). Taken in such a light, the text before us would indicate that even though the Samaritans believe in Christ and have been baptized, they have not yet received any visible manifestation of or by the Spirit that would indicate God s approval of extending the gospel to non-jews. This proposal is said to be supported by the prophesied spread of the gospel according to the stages established in Acts 1:8, and by what Simon sees and how he reacts in Acts 8:18-24 (below). Under either alternative, a prayer of consecration on the part of Peter and John is called for. 17. Then laid they their hands on them, and they received the Holy Ghost. To follow a prayer of consecration with a laying on of hands is also noted in Acts 6:5, 6; 13:3. The practice is doubtless based on Old Testament precedent, where laying on of hands is sometimes mentioned in the context of blessings and prayers of preparation for a specific task (see Genesis 48:14-16; Numbers 8:10, 11; 27:23). The apostles do not possess any inherent ability to bestow the Holy Spirit only God can do that, just as the choice to accept Samaritans into the church rests with Him alone. Here He honors both the faith of the Samaritans and the prayer of the apostles by granting that bestowal. III. Simon s Sin (Acts 8:18-24) A. Request (vv. 18, 19) 18, 19. And when Simon saw that through laying on of the apostles hands the Holy Ghost was given, he offered them money, saying, Give me also this
power, that on whomsoever I lay hands, he may receive the Holy Ghost. Simon has already seen miracles and signs (Acts 8:13). The fact that he now sees something even more marvelous indicates that the bestowal of the Spirit is indeed accompanied by some kind of visible manifestation. This may be empowerment for the Samaritans to speak in other tongues (compare 2:4; 10:46; 19:6), although this is conjecture since the text doesn t say. For Peter, John, and Philip, the point of what is happening is clear, but Simon reads things through the lens of his own experiences. To be able to perform displays of power, as Simon has done, is one thing; to be able to empower others to perform amazing displays is quite another! For a person like Simon, skilled in all kinds of occult rituals that involve touching people in various ways, the act of empowering through laying on of... hands must seem like one more magical technique he can obtain. How much will people be willing to pay if he can enable them, simply by prayer and touch, to perform miracles themselves? B. Rebuke (vv. 20-23) 20. 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 s response indicates his awareness both of Simon s motives and the seriousness of what the man is attempting. Simon seems unaware that God s gifts, including salvation and all that the Spirit can bring to a person s life, are not for sale. They come to us as free expressions of God s grace, not at the whim of human beings. This being the case, Peter cannot sell to Simon the ability he seeks, simply because it isn t Peter s to sell. Bestowal of the Spirit is by God s decision alone. Simon has doubtless accumulated substantial wealth during his career as a sorcerer, and he is in a position to pay well. Peter s strong response indicates that his motives are entirely opposite those of Simon. 21. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Peter s condemnation of Simon here can serve as a model for addressing situations of serious moral failure. Two main points are evident. First, Peter clearly notes the root of the problem: Simon s heart is not right in the sight of God. Simon does not desire to help people, but rather seeks to enhance his own status. As is often the case, a wrong attitude is accompanied by an essential doctrinal problem: a failure to understand how God operates, as evident from Simon s belief that God s gifts are for sale. Such thinking calls for stern rebuke, not only to correct Simon but also to break his hold over the Samaritans who admire his magical skills (Acts 8:9-11, above). Buying Power?
Some years ago, a certain wealthy man was providing significant financial support to a Christian college. He made sure that the right people knew this, and he parlayed his reputation into power and influence regarding the direction the school should take. After a disagreement one day with the administration, he demanded to speak at a meeting of the college s board of directors. There he said, I am the single largest contributor to this institution, and that gives me the right to a say in how it is run. If we think that simony is no longer an issue of the church, we should think again! The worldly philosophy that money is power still leaks over into the Lord s work. But the world s idea of power and God s idea of power are vastly different. It s vital that God s people understand that difference! By the way, there was something that neither the wealthy donor nor the board members of that college knew: the wife of one of the school s administrators worked in the college s financial office, and she regularly returned her paychecks to the school. Her quiet, regular gifts totaled more than the proud donor s occasional large gifts! He wasn t the biggest donor after all. C. R. B. 22, 23. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Second, while Peter does not minimize the seriousness of Simon s sin, he does not close the door on him either. While verses 21 and 23 pull no punches, verse 22 offers Simon a way out of the situation: he can change his thinking (repent) and confess his sin to God; if he does so, God will forgive him. This point is critical to any attempt to rescue someone from the clutches of sin. Sin cannot be overlooked, but the goal of any rebuke of sin should be to lead the erring one to repentance. C. Remorse (v. 24) 24. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. Perhaps surprisingly, Peter s rebuke seems successful. With Simon s motives now exposed, that man apparently realizes that Philip and the apostles are not merely stronger wizards than he, but rather are people driven by a desire to please God and to help others. Challenged and perhaps inspired by Peter s example, Simon asks Peter to pray for him to be forgiven. While Simon s reaction does not match Peter s direction that Simon be the one to do the praying, it shows considerable improvement over Simon s earlier, selfish request (compare James 5:16). Conclusion A. The Two Simons
Visitors to the Vatican in Rome may be surprised to see an unusual painting that depicts a struggle between two men. One of the men seems to be levitating in the air while the other, standing on the ground in a crowd of people, points his hands toward Heaven. The painting reflects an early Christian legend that holds less hope for Simon the sorcerer than Acts 8 might allow. According to the legend, Simon founded a heretical sect and moved to Rome to propagate his teachings by continuing to practice sorcery. Simon Peter, hearing of the sorcerer s growing influence, went to Rome to challenge him yet again. Rather than repenting on this occasion, Simon attempted to prove his superior power by flying through the air. The apostle Simon Peter supposedly responded by calling on God to expose the man s wickedness, which resulted in Simon s falling from the sky and breaking his leg, an injury that led to his death. Of course, there is little reason to believe this legend, and the true ending of Simon the sorcerer s story cannot be known. But that does not detract from seeing two very different approaches to the gifts and power of God in today s text: that of Simon the sorcerer, who sought to use God to serve his own purposes, and that of Simon Peter the apostle, who did the exact opposite. The legacy of Simon Peter is that of a foundational figure who was instrumental not only in helping birth the church but also in protecting her purity. The selfishness of the other Simon, by contrast, has made his name a lasting symbol of greed and false motives. What s your legacy? B. Thought to Remember Bold witness includes bold confrontation. Additional Notes Because of persecution by Saul and others in Jerusalem, the church is planted in Samaria Acts 8 Notes For Verse 9 a [Simon] Ancient ecclesiastical writers say that Simon claimed he was the Father who gave the law to Moses; that he came in the reign of Tiberias as the Son; that he descended upon the disciples at Pentecost in flames of fire; that he was the Messiah, the Paraclete, and Jupiter; and that the woman who accompanied him called Helena was Minerva, or the first intelligence. b [sorcery] Greek: mageuo (GSN-<G3096>), practice of the rites or sciences of the magi, the worshipers of fire among the Persians; a magician (note, Mt. 2:1). c [bewitched] Greek: existemi (GSN-<G1839>), to drive out of one's senses; to be amazed beyond measure (cp. Acts 2:7,12; Mk. 3:21; 2Cor. 5:13). d [giving out that himself was some great one] Claiming to be some great one. Notes For Verse 10 a [This man is the great power of God] This man has great supernatural power. Notes For Verse 11 a [sorceries] Magical arts. See Twelve Forbidden Practices. Notes For Verse 12
a [preaching the things concerning the kingdom of God] Philip's message and power were greater than that of Simon and his miracles stood the test in a way that the feats of Simon could not. Four Things Philip Preached: 1. The Word of God (Acts 8:4) 2. Christ (Acts 8:5) 3. The things of the kingdom of God (Acts 8:12; cp. 1Cor. 4:18-20) 4. The name of Jesus Christ (Acts 8:12; cp. Mk. 16:17; Jn. 14:12-15; 15:16; 16:23-26, notes) Six Results of Gospel Preaching: 1. Multitudes converted (Acts 8:6,12) 2. Miracles and healings (Acts 8:6-7,12-13) 3. Demons cast out (Acts 8:7) 4. Great joy (Acts 8:8) 5. Many baptized in water (Acts 8:12-16) 6. Holy Spirit given (Acts 8:14-23) Notes For Verse 13 a [wondered, beholding the miracles and signs which were done] Bewitched by the signs and great works of power. Peter and John come to confirm and enlarge the church, where by prayer and laying on of hands the Holy Spirit is given Notes For Verse 14 a [apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John] First mention of apostles leaving the revival at Jerusalem. Notes For Verse 15 a [prayed for them, that they might receive the Holy Ghost] Sixteen great lessons here: 1. Prayer for the Holy Ghost is part of the gospel program (Acts 8:15; 1:14; 9:17-18; 19:1-7; Lk. 11:13; 1Cor. 12:30; 14:1). 2. The Holy Spirit being given here does not refer to receiving the Spirit of adoption, for all receive this when born again (Rom. 8:9, 14-16). 3. The Holy Spirit here must refer to the Spirit baptism and the supernatural gifts of the Spirit for service, not to salvation, for these people were already saved from sin, justified, born again, healed, baptized in water, and had great joy in Christ (Acts 8:6-13). 4. This experience was subsequent to the experience above (Acts 8:6-13). 5. It was for all believers (Acts 8:14-17). 6. It was evidently what the church at Jerusalem had received so they wanted other churches to have it (Acts 2:33,38-39; cp. Mt. 3:11; Jn. 7:37-39). 7. Being converted, healed, baptized in water, and having great joy does not bring the Holy Spirit as the Church at Jerusalem had the Spirit, for the Samaritans had all this and yet lacked the Holy Spirit's power (Acts 8:6-13). 8. The Holy Spirit in this measure can be imparted by prayer and laying on of hands (Acts 8:15-23). 9. This does not mean that this is the only way to receive, for no hands were laid on men at
Pentecost (Acts 2:1-21) or at the house of Cornelius (Acts 10:44-48). 10. Others besides the 12 apostles can lay hands on believers to receive the Spirit in this manner (Acts 9:17-18; 19:1-7; 1Tim. 4:14; 2Tim. 1:6). 11. It is Biblical to hold special services for this extra reception of the Holy Spirit (Acts 8:15-17; 9:17-18; 19:1-7; 1Tim. 4:14; 2Tim. 1:6; Heb. 6:2). 12. This experience was something that produced evidences that could be seen and heard by men or else no money would have been offered for such power (Acts 8:18-23). 13. Spiritual things are not for the purpose of making money (Acts 8:18-23). 14. The Spirit's power cannot be bought with money (Acts 8:18-23). 15. One must be right at heart to partake of this program (Acts 8:21). 16. It was "the gift of God" (Acts 8:20) which is also called the Spirit baptism in Acts 1:4-5; 2:38-39; 11:14-18; 15:7-13; 19:1-7. Notes For Verse 22 a [Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee] Peter did not indicate that Simon was past hope, but he must repent to be freed from the wickedness of wanting to buy the Spirit for personal gain. Notes For Verse 24 a [Pray ye to the Lord for me, that none of these things which ye have spoken come upon me] "Simon himself believed also... was baptized" and "continued with Philip" (Acts 8:13); but later when he saw a chance to get power he was tempted to seek personal gain in religion (Acts 8:18-23). Here, turning back, from his wicked thoughts he asked for prayer (Acts 8:24).