The holy spirit not for sale

THE HOLY SPIRIT NOT FOR SALE
EDITED BY GLENN PEASE
Acts 8:15-19 15Whenthey arrived, they prayed for the
new believersthere that they might receivethe Holy
Spirit, 16becausethe Holy Spirithad not yet come on
any of them; they had simply been baptized in the
name of the LORD Jesus. 17Then Peter and John
placed their hands on them, and they received the
Holy Spirit. 18WhenSimon saw that the Spirit was
given at the laying on of the apostles' hands, he offered
them money 19andsaid, "Give me also this ability so
that everyone on whom I lay my hands may receive
the Holy Spirit."
BIBLEHUB RESOURCES
The Gift of the Holy Ghost
R. Tuck
Acts 8:14-17

Now when the apostles whichwere at Jerusalemheard that Samaria had
receivedthe word of God, they sent to them Peterand John:…
There are signs of an impartation of the Spirit by the apostles whichwe do not
appear to understand fully, because it differs from any impartation of the
Spirit with which we have experience. The apostles were enabledto repeat for
their disciples their own experience. They were first called to discipleship and
then endowedfor work. So those to whom apostles preachedwere first
brought into the new kingdom by faith and confession, and then sealedand
entrusted with particular gifts for service by the Holy Spirit of promise. The
apostles were atfirst the only agents through whom this further gift of the
Spirit came. How far they were permitted to pass this agencyin the giving of
the Spirit on to their successors has beena matter which the various sections
of Christ's Church have regardeddifferently. Two things require study and
consideration.
I. THE NATURE AND OBJECT OF THIS GIFT OF THE HOLY GHOST. It
was evidently regardedas essentialto the full standing of the Christian. A
man must be converted and sealed. St. Paul found at Ephesus some disciples
who knew only John's baptism, and he askedthem this, as a searching, testing
question, "Have ye receivedthe Holy Ghost since ye believed?" as if this alone
could be acceptedas the assuranceoftheir full Christian standing. The gift or
endowment may be regarded.
1. In relation to the apostles as agents.Theynever assumedthat the gift came
from them; it only came through them. God might have senthis Spirit directly
and apart from any human agency. Probablyhe used the human means in
order that the source whence the gift came should be recognizedand men
should not treat it as an accident, but as a trust; also that its connectionwith

Christ should be recognized, and the use of the endowments in Christ's service
should be realized. It was a bestowment entirely within the Christian limits.
2. In relation to the believers, who were the recipients of the gift. It was a
sealing them as Christ's. It was a taking of them over to Christ's service. It
was a solemnconvincement that a new and Divine life was in them, and so a
sublime urging to purity of life and an ennobling assurance ofall-sufficient
present grace for whateverthey had to do and whateverto bear. It was a holy
rest for personalfeeling; they were plainly acceptedofGod. It was a holy
urging to Christly labors; they had the powers, they must find their spheres.
3. In relation to the Church, which was benefited by the various endowments
as calculatedto meet all its various needs. These points assume that the
indications of the Spirit's coming on the disciples were such as we find at
Pentecost. There was some gift of tongues, or preaching, or praying - some
outward sign which all could realize. Show that if the Spirit now comes to the
believer in quieter modes, no essentialdifference is made in the purpose of his
coming. He is with us now to comfort us with assuranceoffull salvation; and
to inspire and guide us in the devotion of our powers to the service ofothers
and of the Church.
II. THE MODE AND ORDER OF THIS IMPARTATION OF THE SPIRIT.
Observe that it is never regarded, any more than the early Church miracles,
as an independent actof the apostles. It is only effective:
1. After prayer, which puts the apostle in right frame to become the agentor
medium, and which directs public attention awayfrom the apostles to the real
source whence the gift comes.

2. On the laying on of hands. A significant act, by which the vital force filling
the apostle seemedto stream forth into the disciple, and the recipient shared
in the Divine Spirit-life. If some indication of a gift, talent, or endowment
appeared, as a consequence, itneed not be anything new; it might be the
characteristic quality or faculty infused with new life and energy. But in those
days no man receivedthe Spirit apart from some sign of force for service in
the Church. This Simon noticed, and it set him upon evil thought. And still
God's Spirit comes on prayer, is recognizedby the spiritually minded, and is
the energyfor all holy labors. - R.T.
The First Church Visitation
K. Gerok.
Acts 8:14-25
Pulpit Commentary Homiletics
The Spirit Of Mammon In The Christian Church
Acts 8:14-24
R.A. Redford
Peterand John representedthe apostolic authority, but not as something to be
imposed on believers, but as linking them with the source ofspiritual gifts.
Simon representedthe spirit of this world in the Church - the sins of ambition,
covetousness,hypocrisy, priestcraft, intimately connectedwith the one fatal
error of admitting the world's calculations into the Church. "He offered them
money." The Church has listened to such offers far too much. The Simon-
spirit, the mixture of sorceryand faith, has filled some portions of the
professedChurch with lies and mammon-worship. Notice-
I. THE TRUE APOSTOLIC SPIRIT manifested.
1. Dependence onprayer.
2. Separationof spiritual gifts from oil money considerations.

3. Detectionand denunciation of the false and sordid.
II. The CHURCH'S DANGER from the laxness of discipline.
1. Those that have "neither part nor lot in this matter" must be kept out of
the number of God's people.
2. Especiallymust the ministry be preserved from every form of simony.
3. The bold and fearless course onthe part of those in office is much the safest.
Hypocrisy is weakness. Simonwill succumb to Peter, if Peter only speaksout
the Word of God, and stands up for purity of faith and conscientiousness.
Bettera poor Church with spiritual gifts, than a treasury full of hypocrites'
offerings and no Holy Ghost descending on the world. - R.
Biblical Illustrator
Now when the apostles whichwere at Jerusalem heard that Samaria had
receivedthe Word of God, they sentunto them Peterand John.
Acts 8:14-25
The first Church visitation
K. Gerok.
I. THE OCCASION. There is —
1. Christian life to be fostered(ver. 14).
2. A want in the Church to be supplied (ver. 16).
II. THE VISITORS.
1. Peter— apostolic zeal.
2. Evangelicaltenderness.
III. THE FUNCTIONS.
1. Prayerin the name of the Church (ver. 16).

2. Imposition of hands in the name of God (ver. 17).
IV. THE EFFECTS.
1. The strengthening of the Church (ver. 17).
2. The sifting (ver. 18).
(K. Gerok.)
The deputation to Samaria
J. Parker, D. D.
This must have been a most instructive experience to John. The apostle who
would have prayed for destructive fire is himself sent down to Samaria to
invoke the falling of another flame that burns but does not consume!We
cannot tell what we may yet do in life. Amongst our old enmities we may yet
find our sweetestfriendships. Do not seek to destroy any man, howevermuch
he may reject you or misunderstand you. A time may come when you can
render him the service of prayer.
I. THE APOSTLES RECEIVE A REPORT FROMSAMARIA (ver. 14). The
text is now easyreading, but there was a day when it was a grand story. It is
the dawning of a new day, the winning of a greatbattle; that day the Gentiles
were admitted into the kingdom of Christ. We lose so much by forgetting the
circumstances ofthe case.This is a verse now read as if it had no atmosphere.
What is it that we lose in history? The atmosphere;that which gives the
novelist or the dramatist supremacy over the dry, technical, and most learned
annalist! The dreariestpart of every missionarymeeting to many persons is
the reading of the report — a reading which should bring all the Church
togetherin its noblestenthusiasm, shouting as a conquering host — "Praise
God, from whom all blessings flow."
II. WHEN THIS REPORT WAS MADE THE APOSTLES SENT DOWN
PETER AND JOHN. Was Peterthen really "sentdown"? We thought that
Peterwould have sentdown other men! Yet how delicate the tribute to his

undoubted primacy of love and enthusiasm! He it was who was selectedto go
down. There is nothing papal here. The Pope is not "sentdown," he sends
down. Our greatestmen should always be sent down to the villages under
circumstances suchas these. Our very grandestprcachers ought to be our
missionaries.
III. WHEN PETER AND JOHN WERE COME DOWN WHAT DID THEY
DO? This will revealthe right aspectofapostolic influence and office. Let us
read the text in a wayof our own, "Peterand John sat upon a greatand high
throne, and waved overthe astounded Gentiles a staff that was supposed to.
have singular power in it, and the amazed and wonder-struck villagers fell
back before such dazzling dignity and bewailedtheir own unworthiness."
That would be poor Scripture! How does the text really read?
1. When they were come down, they prayed for the villagers. Pray for
inquirers; do not overpowerthem. Pray in greatreligious crises, andthus
magnify the event, and do not lessenit. Do we pray now? Do we ask as if we
meant to have what we ask?
2. They prayed that Samaria might receive the Holy Ghost. Then what had
Samaria already received? Only the first baptism. Waterwill do you no good.
It was meant to be a beginning, not an end. We have believed, but have we
receivedthe Holy Ghost? People imagine that when they have believed, the
work is done. As well tell me that when you have put the fuel into the grate the
fire is lighted. We know the truth, what we want is the burning spark I There
is no mistaking that. No man can mistake. fire. You may paint it, but you
cannot warm your hands at the flame on the canvas. Fire is like nothing but
itself. It separates manfrom man, yet unites man to man. It burns up
selfishness;purifies, glorifies. It gives a man individuality. It detaches him
from the common crowdand gives him a singularity of his own. When the
Church has receivedthe Holy Ghost she will be unlike every other
community. When the pulpit has been baptized by the Holy Ghostit will stand
alone in the supremacy of its power. At present it is the retreat of the
mumbler, the living of the essayist.Our religion is at present an argument,
our desire is that it may become a passion!

IV. SIMON, HEARING THAT THROUGH LAYING ON OF THE
APOSTLES'HANDS THE HOLY GHOST WAS RECEIVED, OFFERED
THEM MONEY.
1. It is easyto abuse this man, but he acteda most natural and rational part,
considering his training, avocation, and the influence he had acquired. He had
lived all his life in the market-place;he had never breathed a purer air; he
knew but one world, and one language. He saw only the outside — which of us
sees any further? We think because we have been to church we are Christians.
That is preciselythe reasoning of Simon. There has grownup a custom which
is known as Simony. He who would hold his place in the Church by virtue of
haying bought it is guilty of it. But simony is not in the pulpit alone. We may
buy influence, status, and authority in the Church by the use of money. Who
is there that does not imagine that everything can be bought? Yet how little in
reality canwe buy with money! Can you buy sound judgment? Poetic fire?
Prophetic insight? Any form of spiritual and enduring power? Know ye that
money has hut a little world to live in, and that the highest gifts are not to be
purchased with gold. God hath chosenthe poor of this world rich in faith, and
strong in power. To the poorestman He says, "Take this gospeland preach
it." A manger will do for a cradle when there is in it the Saviour of the world.
Do you suppose that because you have little money you have little power, life,
responsibility? What have you? You may have the powerof prayer! You may
be able to "speak a word in seasonto him that is weary." You may have the
gift of hope and the faculty of music, and you may be able to lift the load from
many a burdened heart. Poorestman, do not despair! You may be rich in
ideas, in sympathies, in suggestion, andin all the noblest treasures that can
make men wealthy with indestructible possession.
2. There was probably no fixed sum in the mind of Simon. If such a bestowal
as that of the Spirit could be effectedupon him, money should not stand in the
way. This was the hour of apostolic temptation. Silver and gold they had none.
Money is always a powerful temptation to the empty pocket. It is very easy
when there is no temptation to say what we should do; but when the money is
in the hand of the tempter, and when in one moment more it may be in our
own, and when the thing askedfor in exchange is itself a goodthing, where is
the man who can return a denial with the emphasis of thunder, and the accent

of lightning? The Church is always tempted in this same way. We must always
rejectthe unholy patronage. Do I address a minister who preaches to a
moneyed pew? Your ministry will be blighted with well-merited
condemnation. Do I minister to a Church that could acceptsecularpatronage
in order to preacha settled and determined theology? Sucha Church would
have sold its birthright for a contemptible price. Faith must spread its own
daily board. Love must pay its own way. Do I speak to some who represent
very feeble communities? Do not ask any man to help you, unless his help be
the inspiration of love. Neverbe bribed into silence. Neverkeepback the truth
of God, lestyou should forfeit status or income. It is not necessaryfor any
man to live, but it is necessaryforevery man to be loyal to Christ's truth.
When the king came to meet Abram, and offeredhim greathospitality and
patron. age Abram said, "No, lestthou say, I have made Abram rich" The
chief power is spiritual, not financial. But the church has wonderfully fallen
under the fallacy which teaches that the Church ought to be socially
respectable.
V. HOW WAS IT THAT THE APOSTLES WERE ENABLED TO ESCAPE
THIS POTENT TEMPTATION? The answeris that they had a true
conceptionof the spiritual electionand function of the Church (ver. 20). The
Church had not then become a machine. Ordination was not then a thing to
be arranged. It was inspiration. Men are now "prepared" for the ministry.
Now we "educate" men for the pulpit. Educate men for the ministry!" Thy
educationperish with thee, because thou hast thought that the gift of God"
could be purchasedby schooling. Getall the education you can; be the best-
informed man of your circle;but inspiration makes a minister and makes the
Church. "Notby might, and not by power," etc. Are you, young man,
considering whether you will enter Christ's ministry or not? Then pray God
you may never enter it; for it is not a question for consideration. There are
those, shame on their grey hairs, who are telling us that if the Church would
offer more money to the young men of our "better families," they might
possibly give themselves to the ministry! A malediction from heaven be upon
such thoughts! Does Christ want the members of our "better families" to be
kind enough to acceptpositionas His ambassadors, andexpositors, and

friends? He will choose His own ministers. He will see to it that the pulpit is
never silent.
VI. PETER SPOKE IN HIS OWN CHARACTERISTIC TONE. (vers. 21-23).
His speechwas not a mere denunciation. His moral dignity is positively
sublime, and yet, having uttered the word of malediction, he shows that the
true objectof the denunciation of wrong is to save the wrong-doer. Here is the
gospelin an unexpected place. After such a thunderstorm who could have
expectedthis voice of lute and harp? Repent! Forgive!Give up no man. Do
not spare his sin; hold the fiercestlight over it, but point the wrong-doer
himself to the possibility of forgiveness through repentance and supplication.
VII. SIMON DID NOT — NOR COULD HE BE EXPECTED TO — SEIZE
THE SPIRITUAL IDEA WHICH RULED THE APOSTLE'S THINKING.
His reply is most natural, though often condemned (ver. 24). He askedfor
prayer, so far he was not wrong. He suggestedthe prayer "that none of these
things which ye have spokencome upon me." There he failed to see the right
meaning of prayer. We must not go to Godin supplication merely to escape
penalty, but to escape sin. Yet let a man come through any gate that first
opens, only let him come!If one man should come through hatred of sin, if
another man of lowermould should say, "I fear hell; God have mercy upon
me." Let him also come. Every man must pray as he can. You cannot send the
heart to schoolto teachit how to pray. Where the pain is, the prayer should
be.
(J. Parker, D. D.)
The apostle's visit to Samaria
DeanGoulburn.
I. THE EFFACEMENTOF PHILIP. Like the Baptist; before our Lord,
Philip retires when Peterand John come on the scene:There is something
touching in this willingness to be eclipsed. Philip might naturally have felt that
he had borne the burden and heat of the day, and that the apostles'success
was due to his efforts. "He had laboured" (words spokenabout Samaria),

"and they had entered into his labours." He had dug the soil, sownthe seed,
wateredit, until the field was white; and now it only remained for the apostles
to reap. Nor is he in the leastjealous. His aim was the reverse of Simon's, and
accordinglyany increase and confirmation of faith was a matter of joy. Only
those who after honest labour have been supersededby men of more brilliant
gifts can appreciate the trial and the grace to bearit.
II. THE APOSTOLIC DEPUTATION.
1. The men chosen.(1)Peter's presence wasrequired by his position in
prophecy and providence. Our Lord had entrusted him with the keys of the
kingdom of heaven, indicating that he was to throw open the gates ofthe
gospeldispensation.(2)Johnis so constantlyassociatedwith Peter, that we are
not surprised to find them companions here. But it is a striking coincidence
that he who, giving vent to the prevailing hostility againstthe Samaritans,
calledfor fire from heavento consume them, should, now that a more loving
spirit actuatedhim, be selectedto call down the fire of God's illuminating and
quickening grace.
2. Their official act.(1)This forms the scriptural ground for the rite of
confirmation. Baptism is in the nature of a contractinto which Christ enters
with the soul, and the practice of infant baptism makes it almosta necessityto
have some period at which a baptized child may consciously, and of his own
accord, enterinto this contract. How suitable, then, that they should receive
the completionof their baptism by prayer and the imposition of hands. This
consecrates, as it were, the baptized person to the royal priesthood, and sets
him apart solemnly for the service of Christ. Yet, while we discoverin holy
Scripture the germ of this rite, we do not regardconfirmation as having the
universal necessityor virtue of a sacrament. Forthe gift of the Spirit was
vouchsafedindependently of the imposition of hands, as in the casesof
Cornelius, Saul, and the Ethiopian eunuch.
3. Their treatment of Simon. Once before bad money been offered to Peter, in
order to gain a fair reputation. Ananias had laid money down at his feet,
wishing it to be understood as the whole. Simon now does the same thing to
win powerand influence. The secretofthe apostles'powerwas just what he

wanted to regainhis lost influence and eclipse Philip. What he covetedwas not
the Holy Spirit, but the powerof communicating the Spirit to others. And
what he cared to communicate was not the grace of the Spirit, but His gifts,
And there can be little doubt that what he offeredmoney for, he intended to
win money by. Peter's reproof, and his insinuation of the difficulty of saving a
characterso far gone in evil ("perhaps")was not too strong for the occasion.
Had there been a single stirring of conscience, a single aspiration after
goodness,the rejoinder would have been far more lenient.
4. The contrasts of characterin the Church. Here is Simon the apostle, a man
of the most intense disinterestedness, who had forsakenall to follow his
Master, confrontedwith Simon the sorcerer, who had nominally embraced
Christianity as a possible means of wealth and power. What a natural
repulsion must there be betweenthe minds of the two when eachgets an
inkling of the other.
(DeanGoulburn.)
The Church and the world
Prof. Luthardt.
Betweenno two things is there a greatercontrast. The contrastis a double one
— betweenthe natural and supernatural, and betweenthe holy and the sinful.
With respectto the first, they are for eachother; and therein lies the task of
the Church. With respectto the second, they are againsteachother; and
therein lies the danger of the Church. Both the task and the dangerare
exemplified here.
I. THE CHURCH IN THE WORLD.
1. The extension of the Church in the world.(1) The words of our departing
Lord (Acts 1:8) are the theme of all Church history, as well as that of the first
days. The evangelicalhistory of the first thirty-four years of our dispensation
conducts us from Nazarethto Jerusalem. The apostolic history of the same
number of years leads us from Jerusalemto Rome. The bridge between

Jerusalemand the heathen world was Samaria, a field planted by our Lord,
whose prophecy of the harvestthere (John 4:35-38)was now fulfilled in
Philip, driven thither by persecution. The storm destroys flowers, but scatters
seeds — a consolationfor the Church in every age.(2)Philip was a guardian of
the poor, but the Holy Ghostmade him an evangelist. The liberty of the Spirit
is not bound by human order. He founded the Mother Church of Missions at
Antioch by means of private Christians, and the Church of Rome by men
unknown; prisoners brought the gospelto the Goths in Europe. He "bloweth
where He listeth."(3)In the days of Jesus, Samaria had been greatly moved;
then there arose a sorcererwho won the people. Hunger grasps at any food,
for which reasonalso they acceptedthe word of salvation. The conversionof
the Samaritans was a sign for the Jews (Matthew 21:43), and the apostles
understood it well. The spread of the gospelis always a sign of warning. In our
days the age ofmissions has begun anew. Maynot this be a sign that the word
of grace will depart if we esteemit slightly. "Buy," says Luther, "while the
market is at your door. Gather in while the weatheris blight and fair. Use the
word of God's grace while you have it. The Jews had it once; but they lost it,
and now they have nothing. Paul brought it to Greece;but they lost it, and
now they have the Turk. Rome and Italy had it; but they lost it, and now they
have the Pope. And you Germans must not think that you will have it for
ever; for ingratitude and contempt will not suffer it to remain."
2. The Church preserving its unity in the world. The apostles sendPeterand
John to sanctionthe work of Philip, and to incorporate the Christians into the
Apostolic Church. The rending of the body of Christ into such a multitude of
sects is to be deeply lamented. Unceasinglyshould we think of the words of
Jesus (John 17:12). But a self-conceived, self-made unity, only leads to schism.
Unity gives strength, but only true unity — unity in the truth.
3. The testimony of the Church in the world (ver. 15-17). It must not be
understood that the baptism of Philip was ineffective, and that laying on of
apostolic hands made it so. The actionof the Holy Ghostis twofold. He is a
Spirit of life and a Spirit of work. He makes us children of God and servants
of God. The first work of the Spirit was accomplishedthrough Philip, the
secondthrough the apostles. The first is alike in all, the secondmanifold. God
gives various gifts of service, and these are not necessarilyand obviously

miraculous. The gifts of knowledge, doctrine, guidance, etc., have nothing
striking in themselves, and yet they are as much gifts of the Spirit as others.
Without the powerand blessing of God's Spirit, all our toil and skill are vain;
but with that, our work gives evidence to the world that the Church is the
possessorof heavenly powers.
II. THE WORLD IN THE CHURCH
1. The gathering of the world into the Church. The net castinto the sea
collects allmanner of fish. The condition of the Church is necessarilymixed;
the wheatand tares must grow togetherhere. When the reapers come at the
Judgment, then will the Church be pure. Let us judge not, lest we be judged;
but let us see to it that we are the children of God.
2. The spirit of the world in the Church. What is the spirit of the world and
the spirit befitting the kingdom of God (Matthew 20:25-28). The world strives
to rule, the Christian rejoices to serve;the one wants to be great, the other is
willing to be nothing. It was not enough for Simon to be a Christian; he
wanted to play the same greatpart as before his baptism; and to use the
powers of the Spirit for the gratificationof his self-seeking mind. And yet his
sin grew from the corrupt soil of the heart, which is the same in all. Scarcelyis
the pride of the natural man driven out, when there comes the pride of the
spiritual man. And, as Luther says, "the white devil is worse than the black."
How hard it is to seek nothing but the favour of God, whateverman's opinion
may be.
3. The Church's judgment on that spirit. "Thy money perish with thee" —
i.e., all thy arts by which thou thinkest the powers of the Holy Spirit are to be
obtained. How marvellous will it appearwhen, at the Judgment, those now
esteemed"great" will be castout, and the little ones esteemedgreat(Matthew
7:22, etc.). This judgment we can only escape by a penitent judgment of
ourselves.
(Prof. Luthardt.)

Simon the Sorcerer
J. Parker, D. D.
Acts 8:9-24
But there was a certainman, calledSimon, which beforetime in the same city
used sorcery, and bewitched the people of Samaria…
Look at —
I. THE CONDITION IN WHICH PHILIP FOUND THE CITY OF
SAMARIA. You find there the condition of the whole world represented.
Samaria was diseased, possessed, anddeluded. These are the conditions in
which Christianity has always to fight its great battle. Christianity never finds
any town prepared to co-operate with it. We are none of us by nature
prepared to give the Christian teachera candid hearing. We "hate the fellow,
for he never prophesies goodof us." The literary lecturer pays homage to his
audience, but the preacherrebukes it, humbles it. The early preachers did not
trim, and balance, and smooththings. It was because theydid fundamental
work that they made progress so slow, but so sure. The world is —
1. Diseased— there is not a man who is thoroughly and completelywell. If he
suppose himself to be so, he is so only for the moment; he was ill yesterday, or
will be to-morrow. You stand up in the mere mockeryof strength; it is when
we lie down that we assume the proper and final attitude of the body. How ill
we are, what aches and pains!

2. Possessed. Possessedwith demons, unclean spirits, false ideas. Why make a
marvel about demoniacalpossession, orpush it back some twenty centuries?
We are all devil-ridden. Out of Christ we are mad!
3. Deluded. Samaria was bewitched. Understand that somebody has to lead
the world. In republicanism there is a sovereignty. In a mob there is a
captaincy. There is only one question worth discussing so far as the future is
concerned, and that is who is to rule. To-dayyou find men making churches
for the future. You might as well make clothes for the future. My question is,
who is to be the man, the life, the sovereignof the future? Christ, or Simon?
As Christians we have no difficulty about the result.
II. PHILIP'S COURSE IN SAMARIA.
1. He took no notice of Simon. There are some persons who think we ought to
send missionaries to argue down the infidels. Let us do nothing so foolish.
There is nothing to be argued down. Argument is the weakestofall weapons.
If occasionshould naturally arise for the answering of some sophistical
argument, avail yourselves of it, but do not imagine that Christianity has to go
down to Samaria to fight a pitched battle, face to face with Simon Magus.
2. He preachedChrist. Simon had been preaching himself. Philip never
mentioned himself. Thus Philip did not argue down Simon, he superseded
him. The daylight does not argue with the artificial light. The sun does not
say, "Let us talk this matter over, thou little, beautiful, artificial jet. Let us be
candid with one another, and polite to one another, and let us treat one
another as gentlemen talking on equal terms. Let us thus see which of us
ought to rule the earth." The sun does nothing but shine! What then! Men put
the gas out! "Let your light so shine before men," etc.

(J. Parker, D. D
Simon the Sorcerer, anAdmonitory Example of a False Teacher
K. Gerok.
Acts 8:9-24
I. HE GAVE HIMSELF OUT TO BE SOME GREAT ONE. False teachersdo
not seek the glory of God, but their own.
II. HE BEWITCHED THE PEOPLE. Falseteachersseekto dazzle by popular
arts, instead of enlightening and converting.
III. HE BELIEVED, WAS BAPTIZED, AND CONTINUED WITHPHILIP.
Thus the unbelieving often speak the language ofCanaan, because they
observe that it is effective;and contracta hypocritical bond of fellowship with
the servants of God, in order to covertheir foul stains with the cloak of
pretended sanctity.
(K. Gerok.)

Sudden Conversions not Always Genuine
C. H. Spurgeon.
Acts 8:9-24
Fish sometimes leapout of the waterwith greatenergy, but it would be foolish
to conclude that they have left the liquid element for ever; in a moment they
are swimming againas if they had never forsakenthe stream;indeed it was
but a fly that tempted them aloft, or a sudden freak:the wateris still their
home, sweethome. When we see long accustomedsinners making a sudden
leap at religion, we may not make too sure that they are converts;perhaps
some gain allures them, or sudden excitementstirs them, and if so they will be
back againat their old sins. Let us hope well, trot let us not commend too
soon.
(C. H. Spurgeon.)
The Fortune Hunter
W. A. G.
Acts 8:9-24

We see here —
1. The power of ignorance. Simon used sorceryand the people were
bewitched. Societyin all ages is troubled by these artful characters,and
strange to say people are ever ready to submit to them.
2. The power of religion. The sorcererandhis dupes believed the gospel. At
dawn the unclean animals of the night flee to their dens; so gospellight chases
awaythe morally unclean. We notice —
I. THE DUTY OF THE CHURCH TOWARDS THE UNGODLY (ver. 14).
Wherever the primitive Church found a tendency toward the truth, they were
ready to help. The true spirit of the gospelremoves all party walls. Jew and
Samaritan, black and white, etc., are all brethren according to the New
Testament. Let us follow His example Who came to seek and to save the lost.
II. THE EXISTENCE OF GOOD AND EVIL IN THE CHURCH Judas was
among the twelve, false teachers were at Corinth, etc., heretics abounded in
the early churches, superstition was rampant in the Middle Ages, strange
errors abounded in reformed communities. Why? Becauseofthe limited
knowledge ofmen. Christ likened His kingdom to a net full of fishes — good
and bad. The Church may suspectmany, but to selectis dangerous, becauseof
the imperfect knowledge ofthe selectors. The Church is often censured
because ofits imperfections, but, its enemies being witnesses, it is the best of
moral schools.

III. IN THE LIFE OF MEN THERE ARE EVENTS WHICH EXHIBIT THE
MASTER PRINCIPLE (ver. 18). Simon saw here an opportunity of making
his fortune. A bad man may go through the routine of Christian duties,
deceiving and deceived, but some event will happen which will discoverthe
inner man. This will not be usually in great public matters, but in small things
connectedwith the home or shop. Simon was one of those fortune hunters
which are so numerous to-day, whose Godis Mammon, whose Bible the
Ledger, and whose creedGain. A quite incidental circumstance, of whose
issue in an opposite direction he was quite sure, found him out. Thus the devil
makes fools of the wisest.
IV. WHEN THE EVIL IS FOUND OUT IT IS THE DUTY OF THE
CHURCH TO REFORM IT. Peter's conduct is an example to the Church in
all ages, and teaches us that church discipline should be administered —
1. Impartially. God is no respecterofpersons. Simon's policy had paid him
well; he was rich and powerful. But Peter carednothing for his position. Woe
to the Church which palliates evil because ofthe socialstatus ofthe offender.
Achan in the camp means disasterin the field.
2. Compassionately. ThoughPeterspoke the truth frankly, he opened up the
path to mercy (Galatians 6:1).
V. BAD MEN WHEN DISCIPLINED WILL OFTEN HAVE THEIR OWN
WAY. Petertold Simon to repent and pray, but Simon only wanted immunity
from punishment in his own wickedcourse. So now God offers pardon on
certain conditions, but men refuse the conditions, and go on pleasure seeking,
mammon worshipping, hoping that at last some goodman's prayer will secure
mercy.

(W. A. G.)
The Sin of Simon; or Trading in Holy Things
St. J. A. Frere, M. A.
Acts 8:9-24
The way in which the Holy Ghostis introduced here throws light upon
apostolic usagesand upon problems of Christian life in all ages. Compare Acts
19:1-7, in which, however, there is a difference, inasmuch as the disciples had
not advancedbeyond the teaching of John. They had not so much as heard of
the Holy Ghost. The Samaritans were favoured with distinctive Christian
teaching and baptism, but lackedthat experience which we identify with
conversion, viz., the receiving of the Holy Spirit. This, alas, is not peculiar to
that age. Multitudes now are Christians, and yet not Christians. Strange
paradox! Many become Christians by persuasion, conformto rites, live moral
lives, without attaining consciousness ofDivine sonship. We are not justified
in excluding such from our assemblies;but their condition is full of danger,
and renders them liable to fall into the gravestsins. To all such let Simon be a
warning. As to his offence, notice —
I. WHAT IT WAS.

1. An insult to God. It could not have been the unpardonable sin, however,
since the apostle holds out hope of forgiveness;but it may have been one of
those sins which prepare for and predispose to it.
(1) It betrays a low estimate of the Holy Spirit. One who could speak as Simon
did must have regardedHim very cheap!No more than a piece of sordid
merchandise! Of a like characterare all conceptions ofmonopolising spiritual
privileges, of selling or buying such, or of bribing God by money, goodworks,
etc.
(2) It was a contradiction of the principle on which the gospelis based —
grace not works — that no man might boastor presume. Grace is the ground
not of pardon only, but of every Divine gift.
2. A desire through Christianity to aggrandise self. Spiritual life springs from,
and consists in, the crucifixion of self. In Simon self was alive and rampant.
With him as with so many professors itwas self first and God and
righteousness afterwards.EveryChristian workershould examine his heart
and see whetherhe is serving selfor the Master.
II. HOW HE FELL INTO IT. This cannever be fully answered;it is a part of
the "mystery of iniquity." But note —
1. His previous life tended to lead him into such an error. He was a magician.
One who blended the mystical doctrines of Easternwisdom with the practice
of sorcery, and prepared the way for the subsequent monstrous growths of
heresy, called by the generalname of Gnosticism.

2. He had not yet fully understood the gospel. Probablyhe had learnt only a
few of its doctrines, and those only imperfectly.
3. He was inwardly a strangerto Divine grace. He had not yet been converted.
This defectis at the root of most heresies.
III. ITS PUNISHMENT — destruction.
1. Imminent and impending. The sentence was not only uttered by the apostle,
it was inherent in the sin itself.
2. Graciouslypostponed. His might have been the fate of Korah and Ananias,
etc. God gave him space for repentance.
(St. J. A. Frere, M. A.)
PRECEPTAUSTIN RESOURCES
PRAYER AND RECEPTION
OF THE HOLY SPIRIT
Who came down (cf Acts 11:27) - See Philip went down to the city of Samaria
(Acts 8:5+).
Swindoll - God didn’t bring the apostles to Samaria to bestow the Holy Spirit
but to witness the Samaritans receiving the Holy Spirit. The Lord delayed the

falling of the Holy Spirit for the apostles’benefit, to assure them that He had
acceptedthe Samaritans’belief and had made them full-fledged brothers and
sisters in the kingdom. (Swindoll's Living Insights).
And prayed for them that they might receive (lambano) the Holy Spirit -
Prayer is mentioned in connectionwith the laying on of hands in Acts 6:6;
8:15–17;13:3; 28:8.
Prayed (4336)(proseuchomaifrom pros = toward, facing, before [emphasizing
the direct approachof the one who prays in seeking God’s face]+ euchomai=
originally to speak out, utter aloud, express a wish, then to pray or to vow.
Greek technicalterm for invoking a deity) in the NT is always used of prayer
addressedto God (to Him as the objectof faith and the One who will answer
one’s prayer) and means to speak consciously(with or without vocalization)to
Him, with a definite aim (See study of noun proseuche).
Jack Arnold comments on this passage --This verse at face value seems to
teachthat the Samaritans receivedthe Holy Spirit after they believed. Can a
person be savedwithout the Holy Spirit? Was this some secondwork of
grace? This is a very difficult verse and in some ways it does not fit my own
theology, even though I have an explanation for it.
View #1: SecondExperience After Conversion - This is the traditional
Pentecostal-Charismatic view. These folks believe that a person is savedand
receives the Spirit for salvation at that time, but then a personmust receive
the baptism of the Holy Spirit sometime later for sanctificationand the
manifestations of the Spirit, namely the gift of tongues. This baptism is
receivedby the laying on of hands.
View #2: Delay of the Baptism of the Holy Spirit to Put the Samaritans into
the Body of Christ - The book of Acts is a book of transition from the Old
Testamentdispensationto the New Testamentdispensation. The Samaritans
were half-breeds, half-caste, who were not fully Jewish. Theyhad their own
rival worship system to Jerusalem. The Jews and the Samaritans hated one
another and both claimed to be the true followers ofJehovah-God. There
was, therefore, a need to delay, in this particular case, the baptism of the Holy
Spirit, putting these Samaritan believers into the body of Christ, so as to avoid

two rival factions in the Christian church. The Samaritans had the Holy
Spirit because they believed in Christ and they were regenerate,but they were
not yet put into the body of Christ. They were still separate, individual,
regenerate Christians, much like the Apostles and the one hundred twenty
had been before the Day of Pentecost. There was a need to make a connection
betweenthe believers in Samaria and the believers in Jerusalem. Therefore,
the Apostles Peterand John laid hands on them, identifying them with the
Apostolic ministry and at that time they were put into the Body of Christ.
Had this not been the case, the Samaritans may have thought that their brand
of Christianity was distinct from the brand in Jerusalem, and there would
have been two churches which would have destroyedthe unity of the infant
church. There is no specific mention of tongues in this context, although there
may have been the specialgifts of the Spirit bestowedat this time (including
tongues)because Simon saw some kind of manifestationwhen hands were laid
on the Samaritans.
If tongues were present, we must remember they were a signto unbelieving
Jews and they were to be a testimony to unbelievers about the truthfulness of
the Apostolic message. Tongues are nevera sign to believers but to
unbelievers. (Sermon)
Acts 8:16 ForHe had not yet fallen upon any of them; they had simply been
baptized in the name of the Lord Jesus.
KJV Acts 8:16 (For as yet he was fallen upon none of them: only they were
baptized in the name of the Lord Jesus.)
NET Acts 8:16 (Forthe Spirit had not yet come upon any of them, but they
had only been baptized in the name of the Lord Jesus.)
NLT Acts 8:16 The Holy Spirit had not yet come upon any of them, for they
had only been baptized in the name of the Lord Jesus.
He had Acts 10:44-46;11:15-17;19:2
only Acts 2:38; 10:47,48;19:5,6;Mt 28:19; 1 Cor 1:13-15
Acts 8 Resources -Multiple Sermons and Commentaries

For - Term of explanation. What is Luke explaining? In context he is
explaining what Peterand John prayed for the new believers in Samaria.
He had not yet fallen upon any of them - He of course is the Holy Spirit and is
added by some translations (NET, NLT, NIV). Sadly the KJV does not
capitalize "he" (NKJV corrects this error) nor (surprisingly) does the ESV!
"He" is God and should be recognizedas such by being capitalized!
Furthermore capitalization tends to refute the sad misunderstanding among
some believers that the Spirit is an "it!" In fact sadly the "New American
Bible" in fact says "forit had not yet fallen upon any of them!" The HOLY
SPIRIT IS NOT AN "IT" BUT A "HE" AND HE IS GOD!(AS YOU CAN
TELL THIS IS ONE OF MY PET PEEVES!) Why had the Spirit not come
upon these believers as He did those at Pentecost?
They had simply been baptized in the name of the Lord Jesus - This fulfills
part of Jesus'commissionto "Go therefore and make disciples of all the
nations, baptizing them in the name of the Fatherand the Son and the Holy
Spirit." (Mt 28:19) Luke shortens the command to baptism in the Name of the
Lord Jesus.
Petersonaddresseswhythe Spirit had not yet fallen - The best explanation is
that God himself withheld the Spirit until the coming of Peterand John, ‘in
order that the Samaritans might be seento be fully incorporatedinto the
community of JerusalemChristians who had receivedthe Spirit at Pentecost’.
God withheld the gift for his own revelatory and salvific purpose, not because
of an inadequate response on the part of the Samaritans. The apostles needed
to be there as reliable witnesseson behalf of the Jerusalemchurch, not to
impart the Spirit because oftheir office. Significantly, in 8:25 they return to
Jerusalemto report what God has been doing. The delay in the sending of the
Spirit put the Samaritans somewhatin the position of the Jewishdisciples
before Pentecost. Theyhad a genuine faith in the risen Lord, but had not yet
receivedthe promised Holy Spirit. Neither the experience of those first
disciples nor the experience of the Samaritans can be made the basis for a
two-stage view of Christian initiation, either in a Catholic or Pentecostal
sense. These were unique events in salvationhistory, not the normal pattern of
initiation known to Luke. (Pillar NT Commentary - Acts)

Acts 8:17 Then they beganlaying their hands on them, and they were
receiving the Holy Spirit.
KJV Acts 8:17 Then laid they their hands on them, and they receivedthe Holy
Ghost.
they beganlaying their hands Acts 8:18; 6:6; 9:17; 13:3; 19:6; Nu 8:10; 27:18;
1 Ti 4:14; 5:22; 2 Ti 1:6; Hebrews 6:2
they were receiving Ro 1:11; Gal 3:2-5
LAYING ON HANDS
AND THE SPIRIT
This is a controversialverse so do not expectme to resolve the difficulties ably
discussedby many expositors and commentators far more experiencedthan
myself. While it is an interesting subject, the truth is that it is not really a
"salvific" subject. In my estimation, a thoughtful study of Simon's profession
of faith is far more important, especiallyin our age of so-called"Easy
Believism" and the results of studies by Barna Reports that say 73% of
Americans considerthemselves Christians! Barna is even "skeptical"
writing...
Even though a majority of Americans identify as Christian and say religious
faith is very important in their life, these huge proportions belie the much
smaller number of Americans who regularly practice their faith. (State of the
Church - 2016)
Ed Comment - My experience as I actively share the Gospelwheneverthe
Spirit opens a door of opportunity, is that most of those I encounter tell me
initially that they are "Christian" and a majority of those (I have not kept
accurate stats)evensay "Yes" when I ask them if they believe in Jesus Christ.
As a result I have changedmy approach now and simply ask people "If you
died tonight where would you go?" And by far the majority (usually with no
hesitationeven though they are takenaback somewhatby this question)
answer"Heaven." So far I've only had one man tell me "Hell!" My point of

this short "excursus" is to emphasize that the understanding of what
constitutes genuine belief and genuine regeneration(conversion, born again,
et al synonyms) is FAR MORE IMPORTANT than differences genuine
believers might have about the meaning and significance of Peterand John's
laying on of hands and the Samaritan believers receiving the Spirit. This
backgroundintroduction is not to minimize the issue of the Spirit, but to the
contrary is an attempt to cause us to focus on issues that speak directly to
whether a soul is savedor not!
Then they beganlaying their hands on them - The laying of hands was
symbolic. The apostles'hands did not possess supernaturalpower. This visible
act was to signify the receiptof the invisible Spirit.
RelatedResource:
Laying on of hands - what does the Bible say?
And they were receiving the Holy Spirit - When this occurredin Acts 2, the
disciples spoke in tongues as evidence that the Spirit had come upon them.
Luke makes no mention of any supernatural phenomena in this verse, but in
the next verse he says "Simon saw" something that indicated the Samaritan
believers receivedthe Spirit. What did Simon see? Luke is silent and anything
we might sayis conjecture. Some commentators saythis event was a "Second
Pentecost" ora "SamaritanPentecost"but personallyI think this saying
something the text simply does not tell us.
The scene describedhere regarding the Samaritans is unique and is not meant
to be normative. Remember that this was a clearly a time of transition from
the old order to the new, from dead Judaism to living Christianity.
William Larkin has an interesting explanation asking "whydoes God
sovereignlydelay the coming of the Spirit in this case?In order to preserve
the unity of the church and the integrity of the church’s crossculturalmission
to all nations in the face of the inbred animosity betweenJew and Samaritan.
If God had not withheld his Spirit until the Jerusalemapostles came, converts
on both sides of the cultural barrier might have found Christ without finding
eachother. Neither Samaritannor JewishChristians would have been assured

that the Samaritans were truly regenerate and the spiritual equals of
regenerate Jews(compare Acts 15:8–11). WhatLuke teaches us, then, is that
the unity of the church and the unhindered advance of its mission into all
cultures is so important to God that he will delay giving to a convertedpeople
what is their birthright, the salvationblessing of the Spirit, in order to ensure
that these realities will be fully preserved. So the church today should deal
with the matter of the Spirit’s coming from the same standpoint. (IVP NT
Commentary - Acts)
RelatedResources:
When / How do we receive the Holy Spirit?
What is the baptism of the Holy Spirit?
When / How do we receive the Holy Spirit?
Is there a secondblessing subsequent to salvation?
What is the gift of speaking in tongues? Is the gift of speaking in tongues for
today?
Who is the Holy Spirit?
What is the role of the Holy Spirit in our lives today?
Acts 8:18 Now when Simon saw that the Spirit was bestowedthrough the
laying on of the apostles'hands, he offered them money,
KJV Acts 8:18 And when Simon saw that through laying on of the apostles'
hands the Holy Ghostwas given, he offered them money,
he offered 2 Kings 5:15,16;8:9; Ezekiel13:19;Mt 10:8; 1 Ti 6:5
SIMON'S ATTEMPT TO
BUY GOD'S GRACE

The painting above is Peter's conflict with Simon Magus by Avanzino Nucci,
1620
Now when Simon saw that the Spirit was bestowedthrough the laying on of
the apostles'hands - Luke does not state what Simon saw indicating the
Spirit's bestowalcoincidedwith Peterand John laying their hands on the
believers. Without doubt the Spirit came to the Samaritans in an objective,
verifiable fashion. But since Scripture is silent on the fashion, it behooves us to
be likewise and to focus on the more serious matter of the state of Simon's
soul, the issue that is takenup in the following verses. Notice also thatLuke
does not specificallystate that they laid hands on Simon and never says that
he receivedthe Spirit, and the following description strongly supports the
premise that he did not.
Polhill writes that Simon "appears as more the onlookerthan the participant,
and his behavior scarcelybetrays any spiritual enlightenment on his part. As
a professionalSimon was impressedwith the commercialpossibilities of the
phenomenon he had just witnessed. He therefore offered Peterand John
money for the trade secretofhow to dispense the Spirit through the laying on
of one’s hands." (New American Commentary-Acts)
Charles Swindoll - At last, we see that Simon had not receivedthe Holy Spirit
because he had not genuinely believed. This becomes evident in his viewing
the powerof the Holy Spirit the same way he had used magic—realor
illusion—for selfish gain. In fact, his understanding of the gospelwas so far
off, he actually askedto purchase the Holy Spirit’s power!(Swindoll's Living
Insights)
He offered them money - See chrema below. Sadly Simon was like a lot of
folks in the organizedchurch in America -- he was in it for what he could get,
not what he could give! Simon saw money in merchandising miracles (Does
this sound familiar? Or perhaps you have never watchedsome of the
"religious" programs on television!) As someone has well said, the hottestpart
of hell is reservedfor folks like this!

Tannehill - ‘Whenever religion is used to make its leaders seemgreatand
powerful, and wheneverreligion becomes a commodity by serving the
interests of those who have or want money, it has become corrupt.’
TODAY IN THE WORD DEVOTIONAL- The April 3 plane crashin
Croatia that took the life of U.S. Commerce SecretaryRonBrown and thirty-
four others revealedshortcomings in the navigation equipment on military
aircraft.
The pilots, attempting to reachthe airport at Dubrovnik in pouring rain, were
navigating with a compass and a radio receiver, which one official likened to
working with a typewriter in the computer age. Officials at the Pentagonsaid
they would improve safety and navigationequipment on military passenger
planes in the future.
What a difference an excellentguidance systemcan make!Contrast, for
example, the guidance given to evangelistPhilip and to Simon the sorcerer.
Although Luke doesn’tsay so explicitly, we know that Philip was led of the
Holy Spirit to go to a city in Samaria (v. 5). Later he was directedby an angel
and “caughtaway” by the Holy Spirit.
Simon, on the other hand, was under the guidance and control of Satan. He
used magic and sorceryto beguile people. But when Simon tried to add the
powerof the Spirit to his bag of tricks, Peterwarned him that he was heading
for spiritual disaster.
Even though persecutionwas the surface cause ofPhilip’s going to Samaria,
we see in his ministry the next stage in the fulfillment of Jesus’mandate (Acts
1:. Peterand John arrived to validate the authenticity of Philip’s revival, and
the apostles bestowedthe gift of the Spirit on the Samaritan believers.
By the way, this is another important evidence of the transitional nature of the
book of Acts. By the time we come to the epistles, Paul tells us that the Holy
Spirit is given at the moment of conversion(1 Cor. 12:13).
TODAY ALONG THE WAY

We’ll never duplicate Philip’s “travelarrangements,” but we can imitate his
faithfulness.
Remember, Philip didn’t start out as an evangelist. He was one of the seven
original table-servers in Jerusalem. Becausehe was faithful where God called
him, he was tapped for wider service.
Acts 8:19 saying, "Give this authority to me as well, so that everyone on
whom I lay my hands may receive the Holy Spirit."
KJV Acts 8:19 Saying, Give me also this power, that on whomsoeverI lay
hands, he may receive the Holy Ghost.
NLT Acts 8:19 "Let me have this power, too," he exclaimed, "so that when I
lay my hands on people, they will receive the Holy Spirit!"
Acts 8:9-11,17;Mt 18:1-3; Luke 14:7-11;John 5:44; 1 Cor15:8,9; 3 John 1:9
SIMON'S SEDITIOUS DESIRE
FOR SHAM SPIRITUAL POWER
Seditious means overt conduct, in this case a desire, that is deemed by the
legalauthority (PETER AND JOHN)to tend towardopposition to that
authority. Sham means something that is a counterfeit; not what it seems to
be.
Saying, "Give this authority to me as well - Simon actually is brazen enough
to speak this as a command, give being in the aoristimperative (Do this now!
Don't delay!). He wants the same supernatural ability.
Authority (1849)(exousia)in simple terms describes the right and the might.
So that - Term of purpose. Purpose of this authority which Simon in essence
"demands."
Everyone on whom I lay my hands may receive the Holy Spirit - Note that
Simon leaves out a crucialcomponent here, and this is another clue that he
does not have a clue about genuine salvation!What does Simon omit in his

request? He does not say give this authority to me so that individuals might
repent and believe and be savedand receive the Spirit. He is preparing to
promote a counterfeit Gospel!But Peter is filled with the Spirit and with
discernment and boldness.
Polhill notes that "Thougha complete misunderstanding of the Holy Spirit,
Simon’s behavior was completely in characterfor a professionalmagician.
Tricks of the trade were often exchangedamong them in financial
transactions. Theywere viewed almost as commercialcommodities (cf. the
enormous “marketvalue” of the magicalscrolls Paulpersuaded the Ephesians
to burn—Acts 19:19)." (New American Commentary-Acts)
Acts 8:20 But Petersaid to him, "Mayyour silver perish with you, because
you thought you could obtain the gift of God with money!
KJV Acts 8:20 But Petersaid unto him, Thy money perish with thee, because
thou hast thought that the gift of God may be purchased with money.
your silver Acts 1:18; Dt 7:26; Joshua 7:24,25;2 Kings 5:26,27;Daniel5:17;
Hab 2:9,10;Zech 5:4; Mt 27:3-5; 1 Ti 6:9; James 5:3; 2 Peter 2:14-17;Rev
18:15
you Acts 8:22; Dt 15:9; 2 Kings 5:15,16;Pr 15:26; Mt 15:19
the gift Acts 2:38; 10:45; 11:17;Mt 10:8
But - Term of Contrast. Peteras usual the lead spokesmanturns this
conversationin an entirely different direction.
Petersaid to him, "Mayyour silver perish with you" - J. B. Phillips
paraphrasedPeter's words, "To hell with you and your money!" Peterwas
saying was “You and your money are both going to hell if you do not change
your attitude.”
Swindoll - Peter’s response to Simon appears much harsher in the original
Greek. The word for “perish” (8:20) refers to the total destruction of
something, its utter ruin. (Ibid)

NET Note - "Mayyour silver togetherwith you be sentinto destruction." This
is a strong curse. The gifts of God are sovereignlybestowedand cannot be
purchased.
Peterson- Use of the Greek optative mood (ED: OFTEN USED TO
INTRODUCE A PRAYER) to express a wish...‘Mayyour money go with you
to destruction’) implies a curse againstSimon, ‘consigning him and his money
with him to destruction’. (Pillar NT Commentary - Acts)
ILLUSTRATION - When P T Barnham, the American showmanand business
man, once tried to entice C H Spurgeonto come to America and preach, guess
how Spurgeonreplied? He immediately sent Barnham a wire quoting Acts
8:20! Phillips paraphrase did not exist at that time or Spurgeon may well have
used it! Can you imagine Barnham's reactionupon reading Spurgeon's stern
reply?
It is notable that Simon lookedlike the "realdeal" in the early stagesofhis
so-called"conversion" - he believed, he was baptized, he followedPhilip. And
there is little doubt that Philip would not have baptized Simon had he thought
that he was not authentic. The point is that Satan's counterfeits often look like
real disciples. And that is why Jesus warnedHis disciples in the parable of the
wheatand tares...
“But while his men were sleeping, his enemy came and sowedtares (kind of
darnel, resembling wheatexcept the grains are black - pix) among the wheat,
and went away. 26 “But when the wheatsprouted and bore grain, then the
tares became evident also. 27 “The slaves ofthe landowner came and said to
him, ‘Sir, did you not sow goodseedin your field? How then does it have
tares?’28 “And he saidto them, ‘An enemy has done this!’ The slaves *saidto
him, ‘Do you want us, then, to go and gather them up?’ 29 “But he *said, ‘No;
for while you are gathering up the tares, you may uproot the wheatwith them.
30 ‘Allow both to grow togetheruntil the harvest; and in the time of the
harvest I will say to the reapers, “Firstgatherup the tares and bind them in
bundles to burn them up; but gatherthe wheatinto my barn.”’ (Mt 13:25-30)
Comment - In this case the Spirit gave Peterdiscernment to remove this
"tare." The church in Samaria was in its infancy and a counterfeit miracle

workerin its midst would have been potentially devastating. See Whatis the
Parable of the Wheatand the Tares?
Perish(684)(apoleia from apo = marker of separation, awayfrom + olethros =
ruin, death but not annihilation <> from ollumi = to destroy) means utter and
hopeless loss ofall that gives worth to existence. Note that contrary to popular
opinion apoleia does not refer to extinction or annihilation or an end of
existence, but to total ruin so far as the purpose of existence is concerned. This
is Luke's only use of this word in the Gospelor Acts. Jesus uses this word in
His description of two roads
“Enter (aoristimperative) through the narrow gate;for the gate is wide and
the wayis broad that leads to destruction (apoleia), and there are many who
enter through it. (Mt 7:13+)
Paul writes words that are apropos to Simon -
"But those (LIKE SIMON)who want (boulomai) to get rich fall into
temptation (peirasmos)and a snare (pagis)and many foolishand harmful
desires which plunge (buthizo) men into ruin (olethros)and destruction
(apoleia)." (1 Ti 6:9)
John MacArthur comments - People who want to get rich are tempted
strongly and often caught in painful, debilitating sin like an animal in a snare.
Boulomai(want) refers to a settleddesire, one born of reason, not emotion,
and describes clearlythose guilty of the sin of greed. The present tense of the
verb empiptō (fall) indicates a continual falling into temptation and traps.
Greedy people are continually entrapped by their consuming drive for more.
Their pursuit of what they want is their passion. Theirsinful behavior
becomes compulsive and controls their lives. The Bible cautions against
becoming entrapped by material things. In Dt 7:25 Moses warnedthe
Israelites, "The gravenimages of their gods you are to burn with fire; you
shall not covetthe silver or the gold that is on them, nor take it for yourselves,
lest you be snared(Lxx = ptaio) by it, for it is an abomination (Lxx =
bdelugma) to the Lord your God." Love of money is a trap that needs to be
carefully avoided....The wholeheartedpursuit of material wealthultimately
ruins one's spiritual life. Plunge is from buthizō, which means "to sink,"

"submerge," or"drag to the bottom." The pursuit of riches ultimately
drowns men. Olethros (ruin) is often used of the body, though it canhave a
more generalmeaning (cf. 1 Thess. 5:3). Apōleia (destruction) usually refers
to the eternalruin of the soul (cf. Rom. 9:22; 2 Thess. 2:3; Heb. 10:39; Rev.
17:8). The three terms togetherpaint a picture of the total devastationof both
body and soul. Love of money destroys people. (MacArthur New Testament
Commentary – 1 Timothy)
Larkin - . In a “curse formula,” ironically similar to those found in pagan
magicalpapyri (Haenchen1971:304), Peterplacesboth Simon and his money
under a ban, consigning both to eternal destruction(compare Josh6:17–18;
7:13–15). (IVP NT Commentary - Acts)
Becauseyou thought you could obtain the gift of God with money - Peteris
explaining why he has just uttered such a "hellish" warning againstSimon.
We derive our English term simony from this story. Compare Gustave Dore's
woodcutof Dante's inferno related to "simony".
W. A. Criswellon simony - The church became a part of the state at the time
of Constantine’s conversion. Simony was already practicedbut it increasedin
the buying of ecclesiasticaloffice and benefits. A bishop’s office could be
bought for so much money. The same was true of an archbishop’s office, a
cardinal’s hat, an ecclesiasticalliving in parishes and in monasteries. Simony
finally gave rise to the Reformationwhen all over Europe indulgences were
sold in order to getmoney to build St. Peter’s Cathedralin Rome.
R Kent Hughes makes an excellentand very convicting point regarding
simony - We could, no doubt, point to much of the same today but should
mainly check our own hearts. We would be wrong to suppose this does not
apply to us simply because we have not offered money for spiritual power.
Simon tried to obtain spiritual power in order to promote himself, and
anytime we seek spiritual power or abilities to put ourselves forwardwe make
the same error. Preaching to gain recognitionor status is simony. Serving
with an eye to advancement in the church’s powerstructure is simony.
Seeking spiritual gifts for the promotion of oneselfis simony. Even seeking to

be godly so others will think we are godly is a type of simony. (Preaching the
Word - Acts)
Thought (3543)(nomizo from nomos = law, custom) means to think or believe
something without being fully settledin mind or opinion.
Obtain (2932)(ktaomai) means to get, procure, obtain or acquire something
for oneselfby purchase for a price. It describes when Judas "acquired a field
with the price of his wickedness." (Acts 1:18). Ktaomai describes the
commander who "acquired this citizenship (Roman) with a large sum of
money." (Acts 22:28).
Gift (1432)(doreanfrom dorea = a gift, something bestowedfreely, without
price, or compensationJn 4:10; Ac 2:38; 2Co 9:15) conveys the basic meaning
of "for nothing". God is always Giver of dorea. It pertains to being freely
given, given without charge or without payment. As a free gift or gratis.
Undeserved.
Polhill - Peter’s words could be viewed as a prediction as much as a
condemnation. Simon’s greed was leading him down the path toward eternal
destruction. Throughout Acts human greed is always depicted as a most
destructive force. It certainly was so for Judas (Acts 1:18) and for Ananias
and Sapphira (Acts 5:1–11)....Simonwas in severe dangerthat his avarice
would destroy him as well. (cf 1 Ti 6:9-10+) (NAC-Acts)
Money (5536)(chrema from chráomai= to use, need) describes a thing one
uses and thus refers to money (Acts 4:37, 8:18, 20, 24:26). In Mk 10:23 and Lk
18:24 chrema refers to wealth, possessions orriches in Jesus'warning that it
is hard for the wealthy to enter the kingdom of God (or get saved, because
they have little sense oftheir eternal poverty and need in light of their
temporal riches. Their possessions "possess"them!). Friberg adds that
chrema refers to "what has been acquired to meet one's needs."
Gilbrant - Classicalliterature uses chrēma to indicate “things that are used or
needed,” such as goods, property, or money (cf. Liddell-Scott). It can also be
used to express a large quantity or mass such as “a gigantic swarm of locusts”
or perhaps “womankind” (ibid.). Frequently ktēma (2905), “possession,”and

chrēma, “what one desires or uses,” are usedsynonymously (Liddell-Scott).
Chrēma can be found in the Septuagint as a translation of the Hebrew kes̱ eph,
“money”;nᵉkhās̱ îm, “riches”;and rᵉkhûsh, “what is gathered.” The majority
of its appearancesin the Septuagintare in the apocryphal books. There
wealth is seenas a reward for following God (Joshua 22:8; 2 Chronicles
1:11,12), althoughin the hand of a foolmoney is worthless (Proverbs 17:16).
In the noncanonicalliterature chrēma generallymeans “money, wealth.”
Simon, son of Mattathias, for instance, spent his ownmoney to arm the Jews
(1 Maccabees14:32). (Complete Biblical Library Greek-EnglishDictionary)
Chrema - 6x in 6v - money (4) , wealthy (2) - Mk. 10:23;Lk. 18:24; Acts 4:37;
Acts 8:18; Acts 8:20; Acts 24:26
Chrema - 11v in the Septuagint - Jos. 22:8;2 Chr. 1:11; 2 Chr. 1:12; Job6:20;
Job 27:17;Prov. 17:6; Prov. 17:16;Dan. 11:13;Dan. 11:24;Dan. 11:28
SIN OF SIMONY - RobertMorgan
A man named Simon brought money to the apostles in Acts 8, trying to
purchase spiritual power. Peter, everblunt, replied, “You and your money
will both end up in hell if you think you canbuy God’s gift!” We aren’t sure
of Simon’s outcome, but he unwittingly lent his name to church history. A
deplorable practice arose during the Middle Ages — the buying of church
offices and positions — and it was calledsimony.
Simony was so widespreadby the eleventh century that the 22-year-old
German king, Henry III, grieved for the church. On December20, 1046, he
calleda synod in Sutri, 25 miles from Rome, to discuss the problem. Pope
GregoryVI chairedthe proceedings. ButGregorywas among the worst
simonites, having “bought” the papacy. When Henry reminded the
churchmen of the need for integrity and purity among God’s leaders, Pope
Gregoryspoke these remarkable words to the synod: I, Gregory, bishop,
servant of the servants of God, do hereby adjudge myself to be removed from
the pontificate of the Holy Roman Church, because of the enormous error
which by simoniacalimpurity has crept into and vitiated my election.

He asked, “Is it your pleasure that it be so?” The assembledclergymen
answeredunanimously: “Your pleasure is our pleasure; therefore so let it be.”
Gregorydescendedfrom his throne, removed his pontifical robes, fell to his
knees, beggedforgiveness, andfled the country.
But now another problem arose:None of the assembledbishops was unstained
by simony. They had all bought their positions. After searching the land, an
honest man named Suidger, bishop of Bamberg, was electedpope, but he lived
less than a year. The next two popes also died quickly. Then Bruno was found,
a good-looking,well-educatedman of unblemished characterand sincerity.
Summoned to Rome, he arrived barefoot, dressedas a pilgrim and weeping.
The people sang hymns of praise and consecratedhim Pope Leo IX on
February 12, 1049. He battled simony all his days, paving the way for the
reforms later enactedunder his associateand successor, Hildebrand (Pope
GregoryVII). (On This Day)
No Sale
Read:Acts 8:9-25
Petersaid to him,“Your money perish with you, because you thought that the
gift of God could be purchased with money!” —Acts 8:20
Police officers in St. Louis have had at leastone easyarrest. It occurred at the
back door of the police station when a drunk driver pulled his car right up to
the booking window, thinking he was at BurgerKing. After attempting to
place his order at what he thought was a drive-up window, the surprised
driver was arrestedby the booking officer and chargedwith drunk driving.
A man named Simon also got the surprise of his life. According to Acts 8, he
was a former sorcererin Samaria before becoming a followerof Christ. His
surprise came when he walkedup to the apostles andoffered them money. He
wanted them to give him the power to lay hands on people and impart to them
the Holy Spirit. The apostle Peteremphatically refused, and accusedhim of
being under the influence of something worse than alcohol.

Peterwasn’t overreacting. It’s dangerous to think that the powerof the Holy
Spirit is like a product that can be bought and sold. The Spirit’s work is a gift
of God that is freely given on the basis of faith, and faith alone. He has given
us His Spirit to accomplishHis purposes, not ours. The Spirit cannot be
bought or bargained for.
Thank You, Lord, for the gift of Your Spirit.
Holy Spirit, all divine,
Dwellwithin this heart of mine;
Castdown every idol throne,
Reignsupreme and reign alone.
—Reed
We don’t need more of the Spirit; the Spirit needs more of us.
By Mart DeHaan (Our Daily Bread, Copyright RBC Ministries, Grand
Rapids, MI. — Reprinted by permission. All rights reserved)
END OF PRECEPT AUSTIN RESOURCES
Question:"Who was Simon the Sorcerer?"
Answer: Simon the Sorcerer, sometimes referredto as Simon Magus or Simon
of Gitta, is mentioned by Luke in Acts 8:9–24. He appeared in the wake ofthe
newly establishedchurch in Samaria. A minor figure in New Testament
history, Simon also appears in Gnostic texts in which his characterand
biography are expanded upon, but these accounts are unlikely to be
historically reliable due to the nature of these writings and their anonymous
authors.

It is not clearwhere Simon was born. In the book of Acts it is statedthat he
“amazedall the people of Samaria” (Acts 8:9), but the accountdoes not
identify him as a Samaritan himself. Christian apologistJustinMartyr is
believed to have propagatedthe idea that Simon was a Samaritan from the
city of Gitta, and this has been acceptedin early church tradition and today
by some church historians. The Jew calledSimon who “pretended to be a
magician” is referred to by the historian Josephus (Antiquities of the Jews,
book 20, chapter 7), but this appears to be a different historicalfigure, as he
was born in Cyprus.
Sorcery, which is strongly condemned by God (Deuteronomy 18:9–13), was
common in the ancient world, and, while some acts and demonstrations were
no more than illusions of the mind, others were empoweredby Satanin an
attempt to discredit the powerof God(Matthew 24:24;2 Thessalonians2:9).
It appears Simon was the latter, as Luke states that he had amazedthe
Samaritans “for a long time with his sorcery” (Acts 8:11), some even declaring
that he was “the greatPowerof God” (Acts 8:10), a messianic title.
Interestingly, however, Simon’s empowerment by Satandid not include
loyalty to the demonic. In the wake ofhearing and seeing the disciple Philip
“as he proclaimed the good news of the kingdom of God and the name of
Jesus Christ" (Acts 8:12), Simon was baptized into the early church and
“followedPhilip everywhere” (Acts 8:13).
The Bible says that “the Holy Spirit had not yet come” upon the Samaritans
(Acts 8:16). Later, the apostles Peterand John arrived, at which time the
Spirit came upon the believers. Simon witnessedthis event and “offeredthem
money and said, ‘Give me also this ability so that everyone on whom I lay my
hands may receive the Holy Spirit’” (Acts 8:19–20). At this point, Peter
strongly reprimands Simon for his greedand states that he needs to “repent of
this wickednessandpray to the Lord in the hope that he may forgive you for
having such a thought in your heart” (Acts 8:22). Fearful of the apostle’s
words, Simon pleads with Peterto pray to the Lord on his behalf.

After this event, the Bible never againrefers to Simon the Sorcerer. It would
appear, contrary to apocryphal and Gnostic texts that seek to glorify his role
as sorcererand his previous satanic abilities, that Simon was repentant and
may have continued to be a member of the localchurch in Samaria. However,
Justin Martyr and other Christian apologistslike Irenaeus insist he was an
antichrist and continued his sorcery, even founding Gnosticismitself. The
greedof Simon is recalledin the modern word simony, “using religion as a
means of profit.”
Contemporary Christians should take from the accountof Simon that the
church, even today, must be carefulof those claiming to possesssupernatural
abilities, and those claiming to be Christians who desire to “buy the gift of
God with money,” for their "heart is not right before God” (Acts 8:20–21).
Story Overview:
Philip was another deaconwho preachedabout God. When he preachedin
Samaria, a well-knownsorcerer(ormagician) named Simon believed and
became a Christian. Simon had only ever done magic tricks so he was amazed
when he saw realmiracles performed. When the apostles came to Samaria
Simon noticedthat they laid hands on people to give them the powerto do
miracles. Simon wanted to have that power. He offeredto pay lots of money if
the apostles wouldsell him the same power they had. One of the apostles,
Peter, told Simon that no one can buy the power of God. God gives the power.
BackgroundStudy:
Click here for an overview of the Book ofActs
The Christians are Persecutedand Scatter(Acts 8:1-3)

At the conclusionof the story of the Stoning of Stephen we are first
introduced to a man named Saul. When the angry Jews were stoning Stephen
Saul showedhis approval by taking care of the cloaks ofthose who were
throwing the stones. After that event Saul seems to go on a rampage against
Christians in attempt to destroy the church. He even went from house to
house dragging off men and womenand putting them in prison. When a
person or group is made to suffer this is called“persecution“.
Becauseofthe greatpersecution, Christians left Jerusalemin greatnumbers
and went to live in other regions. As they went they sharedthe goodnews of
Jesus Christ. So, ironically, by trying to destroy Christianity, Saul actually
played a part in making it spreadand grow. You can learn more about how
Saul’s life changeddrastically in the story Paul (Saul) Becomes a Christian.
Philip preaches in Samaria (Acts 8:4-8)
One of the Christians who left Jerusalemand shared the gospelwith other
people was Philip. Philip was known to be a faithful man and had been one of
the sevenmen full of the Spirit and wisdom chosento be one of The First
Deaconsfor the church. Later in Acts 8 we learn more about Philip in the
story Philip and the Ethiopian. Later, in Acts 21:8-9, we read about Philip
living in Caesareaand being the father of four unmarried daughters that
prophesied.
He taught the people in Samaria about Jesus and performed many miracles.
The Samaritans were very impressedand receivedthe news with joy. Up to
this time only Jews hadobeyed the Gospel. Samaritans hadJewishancestry
and had much in common with the practicing Jews but were regardedby
Jews as inferior and unclean. Theywere lookeddown on by the Jews andalso
despisedby non-Jews. Samaritans were a mixed race of people with some
ancestralties to the northern kingdom in the Old Testament. Theypracticed
the Jewishreligionbut had their ownversion of the Pentateuchand their own
temple in Gerizim. This was the place referred to by the Woman at the Well
(John 4:20).
Simon the SorcererBelieves (Acts 8:9-11)

Simon was famous in Samaria and was said to have divine power or what the
people called“the GreatPower”. Simonwas not afraid to boastabout his
greatness andhad a wide following. Even though Simon had been impressing
people with his magic tricks he recognisedthat the power of the Holy Spirit as
seenin the miracles Philip performed was different from what he had been
doing. Magic tricks canbe learned and explained but a miracle is an event
that is not explained by natural laws or science. Simonjoined many of the
Samaritans in believing what Philip was preaching and accepting Christ
through baptism. Simon was so impressed that he continued to follow Philip
around and watchhim perform even more miracles.
The Apostles Visit Samaria and Share the Powerofthe Spirit (Acts 8:12-17)
The apostles were still living in Jerusalem. Two ofthe Apostles, Peterand
John, travelled to Samaria when they heard how not only Jews but now even
Samaritans were becoming Christians. Before Jesus ascendedback to the
Father he had told the apostles to “teachthe nations” (read about this in The
GreatCommission). Peterhimself, when preaching the Sermon at Pentecost,
said that the promise of the Holy Spirit was for “allwho are far off- for all
whom the Lord will call.” This is recorded in Acts 2:38-39. The powerful
story of Christianity was spreading from Jerusalemoutward.
According to the promise, the Holy Spirit had come to live inside eachof these
Samaritans when they believed and were baptised. But upon the arrival of
Peterand John the Samaritans witnessedthe same kind of greatoutpouring
of the Holy Spirit that had been seenbefore and after Peterhad preachedthe
famous Sermon at Pentecostin Jerusalem. WhenPeterand John placed their
hands on them these new Christians receivedthe specialability to perform
miracles themselves. Before, the Spirit had not “come upon” them but now
the Spirit most certainly had!
The Gospelis for everyone. In the Book ofActs we read of other examples of
the outpouring of the Holy Spirit in a specialwayto show that Godwas
breaking a barrier and accepting a new group of people. This happened with:
The First Jews (Sermonat Pentecost)

The First Non-Orthodox Jews-Samaritans (Storyof Simon the Sorcerer)
The First Gentiles (Cornelius Became a Christian)
Simon Wants Powers forHimself but the Apostles Refuse (Acts 8:18-25)
We may never know if Simon’s earlier conversionwas genuine or not. Some
might say he genuinely became a Christian but then later gave into
temptation. Or one could argue that his baptism was for show only.
Whateverthe case, Simonrevealedhis mercenaryintentions when he asked
Peterand John to sell him their powerto pass on the ability to perform
miracles. It would be common for magicians to exchange secretsformoney so
perhaps he thought he could be taught how to do this trick.
Peterwas extremely angry with Simon’s request and quite clearly pointed out
that Simon’s heart was bitter and captive to sin. Petersaid to Simon, “you
have no part or share in this ministry, because your heart is not right before
God.” He told him to “repent of this wickednessandpray to the Lord.
Perhaps he will forgive you for having such a thought in your head.”
Simon immediately beggedPeterto pray for him. The Scripture ends with
Peterand John returning to Jerusalem. We will never know what their
reactionto Simon’s requests was and whether or not they prayed for him.
Simon’s livelihood and reputation depended on his ability to perform magic
tricks for people. In sharp contrast, the Holy Spirit is a living and active part
of God himself. Miracles performed by the Spirit are beyond any human
ability. https://missionbibleclass.org/
GraceNotes- no. 70 by Dr. Charlie Bing
Archive Home
Was Simon the SorcererSaved? Acts 8:17-24

17 Then they laid hands on them, and they receivedthe Holy Spirit. 18 And
when Simon saw that through the laying on of the apostles'hands the Holy
Spirit was given, he offered them money, 19 saying, "Give me this poweralso,
that anyone on whom I lay hands may receive the Holy Spirit." 20 But Peter
said to him, "Your money perish with you, because you thought that the gift
of God could be purchasedwith money! 21 You have neither part nor portion
in this matter, for your heart is not right in the sight of God. 22 Repent
therefore of this your wickedness, and pray God if perhaps the thought of
your heart may be forgiven you. 23 For I see that you are poisonedby
bitterness and bound by iniquity." 24 Then Simon answeredand said, "Pray
to the Lord for me, that none of the things which you have spokenmay come
upon me."
Can an individual recently savedfrom an occultic backgroundcommit a
serious sin? Or would that horrendous blunder prove he was never really
saved? The case in point is Simon Magus (magus is Latin for sorcerer)of
whom the text says, "ThenSimon himself also believed" (v. 13), along with the
other Samaritans who heard Philip preachthe gospel. But later, when the
apostles Peterand John arrive and bestow the Holy Spirit on the new
believers, Simon tries to purchase this apostolic power(and so the origination
of the word simony, which means to purchase influence or power in the
church). Peter's reactionis swift and his words severe, cursing Simon and
telling him to repent. Many have wondered, what is going on here?
Insight from the narrative
Bible authors, like Luke who wrote Acts, did not write stories randomly, but
as part of a larger narrative. It is always necessaryto note the nature and flow
of events.
Acts chapter 8 relates the transition of the gospelmessagefrom Jerusalemto
Samaria. It comments on a goodbeliever who was martyred, Stephen (v. 2),
and a bad unbeliever who persecutedthe church, Saul (v. 3), who later
believes (Acts chapter 9). After the story about Simon, the end of chapter 8
relates the story of an Ethiopian eunuch who believes Philip's preaching of
Christ (vv. 26-40). The stories show that the reachof the gospelis

comprehensive;it saves those who are hardened (Saul) as well as those who
are open (Ethiopian). These stories also seemto emphasize the various effects
that the gospelhas on these different people. One accepts martyrdom
(Stephen), one becomes anapostle (Saul/Paul), one tries to personally benefit
(Simon), and one goes onhis way rejoicing in his salvation (Ethiopian). If
Simon is not saved, he would be the exceptionin the narrative.
The evidence that Simon was not saved
Some believe that Simon does not show enough change of life if he was saved.
Many have trouble accepting that a true believer would try to buy the
apostles'unique powerto bestow the Holy Spirit. They also think Peter's
words are fit only for an unbeliever:
He curses Simon indicating he will perish (v. 20).
He says Simon does not have any part in "this matter" (v. 21).
He says Simon's heart is not right with God (v. 21).
He tells Simon to repent of his wickedness to be forgiven (v. 22).
He says Simon is poisonedby bitterness and bound by iniquity (v. 23).
The evidence that Simon was saved
On the other hand, many think there is abundant evidence that Simon was a
true believer.
Luke's words. Writing under the inspiration of the Holy Spirit, Luke says that
the Samaritans believed and were baptized (v. 12), that Simon "also believed"
and was baptized (v. 13), and that the Ethiopian Eunuch believed and was
baptized (v. 37-38). It would be arbitrary to deny Luke's affirmation of
Simon's salvationwhile accepting his affirmation of the others' salvation. We
would also assume that Philip was convinced that they had all believed and
been savedbefore he baptized them (see v. 37).

Peter's words. It is important to observe that Peternever says anything about
Simon not believing or Simon rejecting Christ. He indicates that Simon will
perish with his money (this should not be considereda prophecy, but a
provisional rebuke). It would be odd for Peterto consignmoney to eternalhell
if this is what he is referring to. The word "perish" (from apoleia)sometimes
refers specificallyto eternal destruction in hell, but it has the generalmeaning
of ruin or waste (see Mark 14:4/Matt. 26:8; Acts 25:16;2 Pet. 3:16) and is
used at leastonce in reference to a savedperson (1 Cor. 8:11). Certainly,
Simon's misguided requestshows such a perverted view of the apostolic
position and the gift of the Holy Spirit that it would leadto his ruin or waste
in this life. What Peter seems to be reacting to is Simon's sin of avarice born of
jealousyfor the unique apostolic powerof bestowing the Holy Spirit (v. 20).
Thus when Peter says, "Youhave neither part nor portion in this matter" (v.
21), the most obvious matter at hand is Simon's illegitimate desire for this
apostolic privilege, not salvation. Then Petersays that Simon's heart is not
right with God (v. 21), which would be an odd way to describe an unbeliever.
He tells Simon to repent of a specific sin, "ofthis your wickedness,"and find
God's forgiveness (Acts 8:22)�again, an odd way to address an unbeliever
who is condemned by sinfulness, not any one sin. Peter's take on Simon's
problem is not that he is dead in sin or separatedfrom God, but that he is
"poisonedby bitterness and bound by iniquity," both obvious references to
his covetousnessand avarice (Acts 8:23). Believers cansuccumb to bitterness
and sin (Eph. 4:32; Heb. 12:15). Peterhimself denied Christ as a new believer
and later denied the gospelof grace by his actions (Luke 22:54-62;Gal. 2:11-
14).
Simon's words. After hearing Peter's rebuke, Simon responds by asking the
apostles to pray for him so that none of Peter's words would become reality.
That is how the encounterends. Simon does not ask for salvation, but repents
of the specific sin that Peteraddressed("this your wickedness,"v. 22). This
describes the response ofa believer rather than someone who is initially
believing in Christ for salvation.
Conclusion

After reviewing the testimonies of Luke, Peter, and Simon, the evidence seems
to support the factthat Simon had believed in Jesus Christ like the other
Samaritans, was savedand baptized like them, but then sinned greatly. He
was in danger of experiencing God's temporal curse for his specific sin of
trying to purchase an apostolic power. His need was not to getsaved, but to
repent of that sin. He needed to see how he was terribly wrong and rejectthe
error of his ways, which he seems to do. Christians cansin grievously, perhaps
more so if they are new converts. But the grace that saves unbelievers freely,
will also forgive believers abundantly.
Is there a contradiction in Acts 8:12-17? (Simon the Sorcerer)
by Shari Abbott, Reasonsfor Hope* Jesus | Apr 6, 2015
Question
What is your interpretation of Acts 8:12-17 in regards to the people receiving
the Holy Spirit and Simon the Sorcerer?
Answer
Acts 8:12-17 might seemconfusing, or it might even appear to be a
contradiction of salvationdoctrine about when the Holy Spirit is received. If
the people in Acts 8:12-17 believed when Philip preachedto them, then why
didn’t they receive the Holy Spirit? In order to understand this, we must
begin by reading the larger passage.
Beginning in Acts 8:4 and reading through verse 25, let’s try to understand
the historicalaccountof these three things: 1) Philip’s instruction, 2) Simon
the Sorcerer’s profession, and3) Peter’s correction. The accounttakes place
after the martyrdom of Stephen when the disciples of Jesus scatteredbeyond
Jerusalembecause ofpersecution. (Note:Philip in Acts 8 is not the apostle

Philip who was chosenby Jesus. This was the disciple introduced in Acts 6:3-
6.)
Philip’s Instruction
Acts 8:4-8 Therefore those who were scatteredwent everywhere preaching
the word. 5 Then Philip went down to the city of Samaria and preachedChrist
to them. 6 And the multitudes with one accordheededthe things spokenby
Philip, hearing and seeing the miracles which he did. 7 For unclean spirits,
crying with a loud voice, came out of many who were possessed;and many
who were paralyzed and lame were healed. 8 And there was greatjoy in that
city.
Simon the Sorcerer’s Profession
Acts 8:9-13 But there was a certainman called Simon, who previously
practicedsorceryin the city and astonishedthe people of Samaria, claiming
that he was someone great, 10 to whom they all gave heed, from the leastto
the greatest,saying, “This man is the greatpower of God.” 11 And they
heeded him because he had astonishedthem with his sorceriesfor a long time.
12 But when they believed Philip as he preached the things concerning the
kingdom of God and the name of Jesus Christ, both men and women were
baptized. 13 Then Simon himself also believed; and when he was baptized he
continued with Philip, and was amazed, seeing the miracles and signs which
were done.
Peter’s Correction
Acts 8:14-25 Now when the apostles who were at Jerusalemheard that
Samaria had receivedthe word of God, they sent Peterand John to them, 15
who, when they had come down, prayed for them that they might receive the
Holy Spirit. 16 For as yet He had fallen upon none of them. They had only
been baptized in the name of the Lord Jesus. 17 Then they laid hands on
them, and they receivedthe Holy Spirit. 18 And when Simon saw that
through the laying on of the apostles’hands the Holy Spirit was given, he
offered them money, 19 saying, “Give me this power also, that anyone on
whom I lay hands may receive the Holy Spirit.” 20 But Petersaid to him,

“Your money perish with you, because you thought that the gift of God could
be purchased with money! 21 You have neither part nor portion in this
matter, for your heart is not right in the sight of God. 22 Repent therefore of
this your wickedness, andpray God if perhaps the thought of your heart may
be forgiven you. 23 For I see that you are poisoned by bitterness and bound by
iniquity.” 24 Then Simon answeredand said, “Pray to the Lord for me, that
none of the things which you have spokenmay come upon me.” 25 So when
they had testified and preached the word of the Lord, they returned to
Jerusalem, preaching the gospelin many villages of the Samaritans.
What the Bible Says
Philip went down to the city of Samaria to preachto the people about Jesus
(vs 5)
The people there believed what he told them about “the kingdom of God and
the name of Jesus” (vs 12).
The gospelmessage thatthe apostles understoodand were preaching at this
time was, “repentand be baptized….”
Acts 2:38 Then Petersaid to them, “Repent, and let every one of you be
baptized in the name of Jesus Christ for the remission of sins; and you shall
receive the gift of the Holy Spirit.
Something to note in Acts 8:12, regarding what Philip preachedis how it
differs from the gospelthe apostles preached. Philip was preaching “ the
things concerning the kingdom of God and the name of Jesus Christ.” Philip
failed to tell them to “repent” and be “baptized in the name of Jesus Christ
for the remission of sins,” and that they would “receive the gift of the Holy
Spirit.“ The understanding of one’s sin and the need to repent is important
for one to come to faith in Jesus. We know Philip failed to preach the full
gospelof salvationbecause he was preaching about the Kingdom of God, a
spiritual kingdom entered into at salvation, and because we are told the
people believed what he preachedbut they did not receive the Holy Spirit
until Peterand John came (Acts 8:14, 17).
God Alone Gives the Spirit

These verses support the understanding that salvation(regenerationfrom
death to newness oflife in Christ) is a work of God and that water baptism
does not impart the Holy Spirit. We must also remember that neither does
the laying-on of hands or the prayers of anotherimpart the Spirit
(Acts:8:15,17).
We know this for certain, from more explicit Bible passages, thatit is God
who forgives man’s sins (1 John 1:9) and only when one repents and trusts in
Christ’s finished work for the payment of his sins (Romans 5:8). Then God
saves the sinner (Eph 2:5), washes him cleanin the blood of Christ (Rev 1:5),
imputes (credits) to him the righteousness ofJesus (the Glorious Exchange —
2 Corinthians 5:21), and gives to him the indwelling Holy Spirit (1
Corinthians 6:19, 2:16). Then they are to be baptized in the name of Jesus.
So while these people in Samaria believed Philip and what he preached about
the Kingdom of God, and were waterbaptized (vs 12), they were not saved
(regenerated)until later (vs 17). They may have believed, but clearly, it was
not “unto righteousness.”Nordid they confess faith “unto salvation” (Romans
10:17). Believing what Philip preached, about the spiritual Kingdom of God,
is not the same as believing in the King of that Kingdom who can forgive
man’s sins. The evidence of salvationis their having receivedthe Holy Spirit.
We cansafely conclude the apostles preacheda complete gospelmessage and
the people responded in faith (a trusting belief).
Simon Too?
Now, what about Simon who “believed also?” It’s clearhe didn’t have
salvationin verse 13, and it is doubtful that he receivedit later (vs 17),
because he askedthat he would be able to purchase the powerto give the Holy
Spirit to others. This request does not reflectone who has been saved by
Christ. It is evidence of desiring worldly gain for personalpower.
Psalm49:6-7 They that trust in their wealth, and boastthemselves in the
multitude of their riches;None of them can by any means redeem his brother,
nor give to God a ransom for him.

Peterrebuked Simon and told him… “for your heart is not right in the sight
of God” (vs 21). Simon responded with, “Prayto the Lord for me, that none
of the things which you have spokenmay come upon me” (vs 24).
Was Simon simply asking that his money be kept from perishing with him
(Acts 8:20) and that he not be bound by bitterness and iniquity (Acts 8:23)?
It’s clearthis wasn’t repentance because PetercommandedSimon to repent of
his wickedness andto pray to God for forgiveness (Acts 8:22).
Simon seems to have been more concernedabout his comfort than God’s
glory. Sadly, we do not read anything about Simon repenting and asking for
forgiveness as Petercommanded him to do. Nordo we read of his receiving
the Spirit. Simon did ask Peterto pray for him, but we know that no one is
savedby another’s prayer on their behalf. So did Simon pray to God? Was he
saved? We don’t know. Only God knows because the Bible tells us nothing
more about what became of Simon the Sorcerer.
Professionv. Possession
Remember, there is a difference betweenthe professionof a belief about Jesus
and the possessionofa relationship with Jesus Christ. When sharing the
gospelof saving grace with those who do not belong to Jesus, be certainto
make it clearthat salvationis receivedby repenting (turning to Jesus in faith)
and trusting what He did to pay for one’s sins. A true confessionof sin reveals
a heart desirous of forgiveness andthat is evidence of true faith. Jesus
promises to save those who come to Him in faith, to give them eternal life and
the gift of the Holy Spirit.
Rom 10:9-10 that if you confess with your mouth the Lord Jesus and believe
in your heart that God has raisedHim from the dead, you will be saved. For
with the heart one believes unto righteousness, andwith the mouth confession
is made unto salvation.
Find a “Simon” today. It might not be a sorcererwho crossesyour path, but
there will be someone who needs to hear about God’s grace. Tellthem about
the love of Jesus, andthe grace He offers to forgive their sins, redeem their
souls, and give them eternallife!

Acts 8: 9-24:WAS SIMON THE SORCERERREALLY SAVED?
If you have read the Acts of the Apostles in the Bible, commonly referred to as
the book of Acts or just Acts, you will have encounteredthe recollectionofan
event involving a man named Simon (not the Apostle Peter)who is described
as being a sorcerer;that is, he involved himself in divination or soliciting
magicalpowers, presumably from demonic sources but which is ascribedby
others in Samaria as powers from God. The story informs us that this
sorcerer, Simon, came to believe on Christ, in other words he was saved. But
not long after this Simon, in observing the phenomenon of Peter being able to
lay hands on believers and give them the Holy Spirit, offered to pay Peterfor
this ability so that he, too, may give the Holy Spirit to others.
In the text below you will learn of Peter’s response whichwas one of
indignation, to say the least. Mainly, I want you to considerwhether Simon
the sorcererhadreally been saved. Some, many maybe, have assertedthat
Simon the sorcerernot only was not savedbut could not have been saved. This
conclusionis greatly basedon his behavior in this singular event, though,
again, he is recorded as having believed and been baptized. Here is the story
and afterwardI will provide an examination of the matter. It comes from Acts
8:9-24 (ESV):
9 But there was a man named Simon, who had previously practicedmagic in
the city and amazed the people of Samaria, saying that he himself was
somebody great. 10 They all paid attention to him, from the leastto the
greatest, saying, “This man is the powerof God that is called Great.” 11 And
they paid attention to him because for a long time he had amazedthem with

his magic. 12 But when they believed Philip as he preachedgoodnews about
the kingdom of God and the name of Jesus Christ, they were baptized, both
men and women. 13 Even Simon himself believed, and after being baptized he
continued with Philip. And seeing signs and greatmiracles performed, he was
amazed.
14 Now when the apostles atJerusalemheard that Samaria had receivedthe
word of God, they sent to them Peterand John, 15 who came down and
prayed for them that they might receive the Holy Spirit, 16 for he had not yet
fallen on any of them, but they had only been baptized in the name of the
Lord Jesus. 17 Then they laid their hands on them and they receivedthe Holy
Spirit. 18 Now when Simon saw that the Spirit was given through the laying
on of the apostles'hands, he offeredthem money, 19 saying, “Give me this
poweralso, so that anyone on whom I lay my hands may receive the Holy
Spirit.” 20 But Peter saidto him, “Mayyour silver perish with you, because
you thought you could obtain the gift of God with money! 21 You have neither
part nor lot in this matter, for your heart is not right before God. 22 Repent,
therefore, of this wickednessofyours, and pray to the Lord that, if possible,
the intent of your heart may be forgiven you. 23 For I see that you are in the
gall of bitterness and in the bond of iniquity.” 24 And Simon answered, “Pray
for me to the Lord, that nothing of what you have said may come upon me.”
The Very First Thing You Must Accept from the Text
The text itself, under the inspiration of God, makes a claim that is not one
which is qualified either directly or indirectly by contextual suggestion(by
contextual suggestionI am referring to the fact that this the contextdoes not
suggestthe declarationof Simon's faith is merely describing what other men
believed to be true though it may not be.) rather, it is revealing what God
knew to be true, that Simon believed and not only believed but was baptized
and then continued steadfastlywith Phillip, which is to say he became a

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