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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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SIMON THE MAGICIAN (Ac 8:9-24) 4/6/14 Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert I. SIMON MAGUS ASTONISHED THE SAMARITIANS
(Ac 8:9-11) A. [9] Luke related an incident at the
beginning of the reception of the gospel in Samaria. It involved a man by the
name of Simon who practiced “magic” (mageuō - one who practices
magic, sorcery, or witchcraft) , hence the
traditional name, “Simon Magus.” The people of Samaria were “astonished” (existāmi
- to be fearfully
amazed) by his magic and his claim to be divinely “great” (megas). B. [10] Both young and old exonerated Simon
and equated him with the name (probably suggested by Simon), “the Great Power
of God.” The word “power” is the Greek word dunamis, which was often
synonymous with the miraculous power of God. C. [11] Simon received such recognition
because he had been performing magic arts among the people a long time. Magic
or sorcery is the attempt to influence persons and events through occultic
powers ascribed to deities or demons. Magic and sorcery were strictly
forbidden by the OT (Dt 18:10-14) and were punishable by death (Le 20:27). But to the syncretistic Samaritans, Simon’s magic was
easily ascribed to God. II. SIMON MAGUS PROFESSED FAITH IN PHILIP’S
MESSAGE (Ac 8:12-13) A. [12] Philip, who was part of the scattered
church, went to Samaria “proclaiming” (kārussō - publically
announce or herald) Christ (Ac 8:5). The city was responding to the
message that was affirmed by the signs, miracles,
and healing that he performed (Ac 8:6). Many of the Samaritans believed Philip’s “preaching” (euangelizō - “preach the
gospel”, Eng. evangelize) of the gospel (“good news about the kingdom of God and the name of Jesus Christ” cf. Ac 5:42; Ac 8:4, 12, 25, 35, 40). Philip
immediately began baptizing (Ac 1:5; 2:38, 41) those who believed, both men
and women. B. [13] Luke recorded that even Simon
believed and was baptized. For a brief time Simon “continued” (proskartereō
- devoted or attached) and remained among Philip
and the crowd. He was “observing” (theōreō - look on or spectate)
the signs and miracles and was being “amazed” (existāmi - same word
as Ac 8:9). The question is, was Simon’s faith
true saving faith. III. SAMARITANS RECEIVED HOLY SPIRIT THROUGH
PETER AND JOHN (Ac 8:14-17) A. [14] The fact that
the Samaritans had received the “word of God” (equivalent to the gospel
message revealed from the Scriptures) had spread to Jerusalem. When the apostles heard of this great
news, they sent Peter and John to Samaria. B. [15-16] Peter and John came and prayed
that the believers would receive the Holy Spirit. The Holy Spirit had not yet
“fallen” (epipiptō - come down upon, cf. Ac 10:44; 11:15) or come
upon them after they believed. Scripture states that the believers had
“simply” (monon - only) been baptized in the name of Jesus. This
undoubtedly shows that the reception of the Holy Spirit is not result of
water baptism. C. [17] At that point, the apostles (with no
mention of Philip) began laying their hands on the Samaritan believers and
they received the Holy Spirit. So why had the Holy Spirit not “fallen” on
these believers prior to the apostles laying hands on them? The book of Acts
is an account of a transitional period, from Law to Grace, from OT sacrifices
to the sacrifice of Christ, and from Judaism to Christianity. The immediate
reception of the Holy Spirit by a believer had not yet become the divine
standard (cf. Ep 1:13). Furthermore, God employed the apostolic laying on of
hands as a divine affirmation of the authority of the apostles (Ac 14:3; He
2:4). The laying on of hands to receive the Holy Spirit in book of Acts was
itself transitory. For there appears to be only two explicit accounts of the apostles
laying on of hands to impart the Holy Spirit (Ac
8:17; Ac 19:6). Whereas in Ac 10:44 (cf. Ac 11:15) we read of an account of
receiving the Holy Spirit without the laying on of hands. IV. SIMON MAGUS ATTEMPTS TO PAY FOR APOSTOLIC
AUTHORITY (Ac 8:18-24) A. [18] When Simon “saw” (oraō -
observe or perceive) that by the laying on hands of the apostles the
people received the Holy Spirit, he desired to be
able to do what they were doing. It is here that we begin to see into the
feigned profession of Simon. To Simon, this was new magic
for which he was willing to pay. There is no mention that Simon
received the Holy Spirit deducing that he was not a true believer.
Unfortunately, it was possible to baptize a person with a false profession.
However, the Holy Spirit will never be imparted
without genuine faith. B. [19] Without the Holy Spirit and without
spiritual understanding, Simon asked for the apostles’ “authority” (exousia
- right or authority) in regard to imparting the Holy Spirit by laying on
of hands. Simon viewed the giving of the Holy Spirit as a different type of
magic and he wanted to add it to his repertoire. C. [20] Peter, who stood over the sin and
death of Ananias and Sapphira (Ac 5:4-5, 9-10), now warned of the “perishing”
(apōleia - complete ruin or destruction, Ro 9:22; 2Pe 3:7) of
Simon and his silver. Peter’s response at first might appear harsh, but Peter
understand the brevity of Simon’s sin to attempt to purchase God’s authority
(given to the apostles), God’s grace, and God’s Spirit. From this account,
the word “simony” entered into the English vocabulary. Simony is defined as “the buying or selling of a church office or
ecclesiastical preferment” (Webster). D. [21] Peter also understood that Simon had
no part in God’s economy, because his heart was not “right” (euthus -
straight) before God. Simon was not a true believer because his
understanding and aspirations were not lined up with
God and His truth. E. [22] Peter’s assessment was that Simon and
his actions were sinful and “wicked” (kakia - morally evil or bad).
The only recourse for Simon was “repentance” (metanoia - change of mind
leading to a change of behavior) by turning to Christ from sin (2Co
7:9-10). He was to pray to the Lord for forgiveness of the intention of his
heart. F. [23] The spiritual diagnosis of Peter was
that Simon was bitterly envious and jealous (“gall” - cholā -
poisonous bile, “bitterness” - tikria - hostile resentment) of the
apostles authority and gifts. Simon was in “bondage” (sundesmos - bound)
to his iniquity and unspiritual forces (Pr 5:22). G. What may seem like a humble response by
Simon was further proof that He did not understand anything about his own
sin, God, or His salvation. Rather than personally praying and repenting,
Simon needed the apostolic magicians to undo their spell. V. OBSERVATIONS AND APPLICATIONS A. False Profession of Faith - Simon Magus was a strong
example that there will be present in the church those who make a false
profession of faith. Though the church was directed by the
Lord, vibrant, and thriving, Satan always implants counterfeits (2Co
11:13-15). The biblical account is clear of Simon’s false profession,
which was also corroborated by tradition. Simon
continued in his magic as well as false teaching. The
Church Fathers (Justin Martyr and Irenaeus)
identified him as one of the early church heretics promoting Gnosticism. He
was the leader of a Gnostic group, along with his wife Helena, called the
Simonians. Justin Martyr wrote that Simon claimed not only to be the Messiah
and Savior, but also God. B. Earmarks of False Profession - In
looking at Simon’s example, we can imply several earmarks of a false
profession. 1) There is a lack of true
understanding of the Gospel message (Christ’s Person, Christ’s Work, sin, salvation, 2) There usually are ulterior
motives. These ulterior motives could be anything from gaining acceptance or status to gaining economic
advantage. 3) At times
there is evidence of ungodly living without remorse or repentance. 4) At times
there is the involvement with false and heretical teaching (2Ti 3:5-6; 2Pe
2:1). 5) Finally, there are some who
make a full-fledged apostasy from the faith (1Jn 2:19). C. The author
identifies the teaching of the false teachers so that they were recognizable
to the recipients. 1. They
had an antichrist spirit (1Jo 2:18, 22). 2. They did not fellowship with true
believers (1Jo 2:19). 3. They had no evidences of regeneration
(1Jo 3:7). 4. They were false prophets (1Jo 4:1) 5. They denied the reality of the
Incarnation (1Jo 4:2-3). |
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