A Faith That Cannot Save

Acts 8:9–13 (NKJV)

9 But there was a certain man called Simon, who previously practiced sorcery in the city and astonished the people of Samaria, claiming that he was someone great, 10 to whom they all gave heed, from the least to the greatest, saying, “This man is the great power of God.” 11 And they heeded him because he had astonished them with his sorceries for 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.

Our last study demonstrated the power of God in Philip’s preaching in the region of Samaria. We briefly discussed that the power was in Philip, but not of Philip. It was the power “of God,” by means of the content of the Word, that performed the miracles in the poverty stricken region of Samaria. The region was deeply oppressed by the works of the devil through deception over the simple people of Samaria. Due to their lack of knowledge, they were defenseless to the schemes of Satan’s kingdom, therefore, when the true gospel came; it was a joyful refreshment and ease of burden from their souls to be released from the shackles of sin and deception of Satan. In that providence, the gospel was good news indeed to the Samaritans. In this study, Lord willing, we will see some of the workings and power of the devil that had oppressed this people in contrast to the freeing omnipotent works of the thrice holy and compassionate Lord.

But there was a certain man called Simon, who previously practiced sorcery in the city and astonished the people of Samaria, claiming that he was someone great, . . .

Beginning with the Greek word δέ (But), indicates an additional presence in Samaria in contrast to Philip's preaching. However, this alludes to the superiority of Philip's preaching compared to the practical lies of Simon who willing tricked the people into believing that he had some kind of power and authority. Therefore, Luke is transitioning from the authentic power of God into the counterfeit power of deception that previously had control over the people in Samaria. Some commentators note that the conversion of Simon, who held this deception over the people, testifies of the superiority of the power of the Gospel.

The circumstance that even this magus received the Gospel, was baptized, and attached himself to Philip as a disciple (προςκαρτερῶν), was in itself a very striking proof of the superior power, and, indeed, the divinity of the Gospel concerning Christ. The influence which, psychologically speaking, first of all affected Simon, proceeded from the deeds, i.e., the miracles of healing which Philip performed, and of which he was an eye-witness, and, it may be added, an attentive observer (θεωρῶν). These facts amazed him, as much as his own magic arts had hitherto amazed the people, and this thought Luke evidently intends to suggest by employing the same word (ἐξίστατο, Mid.), which he had previously employed in connection with Simon, transitively, in ver. 9, and intransitively in ver. 11.

Lange, J. P., Schaff, P., Gotthard, V. L., Gerok, C., & Schaeffer, C. F. (2008). A commentary on the Holy Scriptures: Acts (p. 143). Bellingham, WA: Logos Bible Software.

Next we will define the noun by first expounding on these Greek pronouns, τὶς ἀνήρ, (a certain man). The pronouns are in reference to Simon. His name already implies that he is a man (ἀνήρ). However, the indefinite article, τὶς, determines that he is merely a man. Therefore, by witness of the Holy Spirit, we understand that in spite of the people identifying Simon as the “great power of God” (v.10), it took humility for Simon to lower his claim to “someone great”. He himself did not claim to be the power of God as the people did, but he did become prideful in that he considered himself to be great. However, as we will continue, Simon’s greatness was through deceit and deception, making him a practical liar. His sin was the pride in his works and his power over the people.

The next phrase to look upon is ὀνόματι Σίμων προϋπῆρχεν μαγεύων (called Simon, who previously practiced sorcery). The Greek connection of ὀνόματι to Σίμων (Simon) expounds his (reputation). It literally translates, "Simon known magus." This gives us the reputation of Simon from the view point of the church, not the city in which Simon made a good reputation for himself. In the city, we see that Simon had a good reputation; but upon the arrival of Philip preaching the whole counsel of God, we see that Simon's reputation was vain. But his reputation doesn't end there, it continues on in the church as a “former diviner.” The verbs προϋπῆρχεν μαγεύων mean (to practice) and carries with it a (former existence). That is to say his power has come to a standstill and to cease practice. The latter verb μαγεύων is a practice that is connected to black arts or illusions. This defines the power by which Simon used to lead the people in contrast to the power of God that changed the people through Philip’s preaching. In other words Simon led the people through deception and Philip led the people through truth and grace.

The phrase, ἐν τῇ πόλει μαγεύων (in the city sorcery), limits Simon’s practice of sorcery to the city. As noted previously, in my mind, it is uncertain which city of Samaria Luke is referencing. It could be any city in the region of Samaria, as the next phrase, καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρείας (and astonished the people of Samaria), would indicate. Simon limited his practices to the towns and cities of the region. It would be the most strategic place to practice his deception and profit from the people, as it was the most strategic place for Philip to spread the news of Jesus Christ as the Messiah. However, Luke limits the account to this one historical illustration of God’s power over a city in the region of Samaria for our remembrance. Philip most likely also preached in other Samaritan cities as well (v.13).

The power of Simon’s deception ἐξιστάνων (amazed) the people. This means that, in the minds of the people, Simon “existed” with high esteem and prestige through the false miracles that he worked. The people’s testimony of Simon was, “This man is the great power of God” (v.10); by this, the weakness and ignorance of the people is exposed to be so easily deceived by the power of a man.

And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, . . . that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, . . . Ephesians 4:11,14 (NKJV)

In contrast to Simon, Philip was the “evangelist” to educate the Samaritan people and grant them the power of discernment through gospel of Christ. By the gospel that Philip brought, the people will be enabled to grow up into the body of Christ on earth, to carry out the work of evangelism in that region until the Lord’s return (Eph.4:16). Simon, was a one man show, and was not seeking to establish a collective body of Christians, as Philip was. Simon merely was a leech to draw out the prosperity of the people for himself. His power of sorcery was to take from the people, as opposed to the power of God in the evangelist – Philip; to give to the people the strength needed to serve God acceptably by faith. This is why it is important to “gospelize” the content of the message, because the weight of God can be so heavy and become a burden of works upon a people. If our message lacks the gospel, we are not preaching the power of God unto salvation. Simon willingly deceived the people into thinking his works were his own, not the works of a higher and more authoritative power, by which was his greatest deception of all.

1 Thessalonians 1:5 (NKJV)

5 For our gospel did not come to you in word only, but also in power, and in the Holy Spirit and in much assurance, as you know what kind of men we were among you for your sake.

The source of Simon’s power was merely of himself. It was according to the power of a man, as noted earlier. But when God’s power is manifested, it results in transformation and direction. In other words people are changed from the inside out. It doesn’t mean perfection but direction in their relation to God. However, in relation from God to man, the believer is perfected or justified completely in God’s sight. Possessing this understanding gives the believer the power and freedom to serve God without fear. In spite of an individual’s lack of perfection, the believer is known and seen, as the perfection of His beloved Son who purchased for us; salvation from sin, eternal death, and divine favor from the Father of life. This is the authentic testimony a believer must have in contrast to the testimony of the deception of good works in the power of mere men like “Simon known magus.”

. . . to whom they all gave heed, from the least to the greatest, saying, “This man is the great power of God.”

In review, we again discover the people’s understanding of Simon. Simon’s reputation extended from the lowest forms of people to the highest forms of people in the city. Again, this doesn’t say much for the advancement and esteem of the town. These people were uneducated from top to bottom. The fact that the gospel was so easily accepted speaks of the desperation of this town. The gospel is most fruitful when the hearts of the people are most desperate for truth and grace. The contrast of the gospel not being able to penetrate the city of Jerusalem speaks of the advancement and education of that city, too. Because Jerusalem was so educated in the law of God, the gospel was meaningless to them. They had no desperation for the glory of Christ except those who suffered from the law of the Sanhedrin. In Jerusalem, only those on the bottom form of the city were desperate enough for grace (Rev.3:17). The sin of the people exalting Simon, to this level of status, caused Simon to have, as MacArthur notes, a wrong view of self:

Simon had an egotistical view of himself. Practicing magic in the city, and astonishing the people of Samaria led him to claim to be someone great. He saw in Philip’s teaching a means to gain more greatness for himself. Magic referred originally to the lore of the magi—the priests of the Medo-Persians. It was a mix of science and superstition, combining astrology, divination, and occultic practices with history, mathematics, and agriculture. It could be trickery or demonic. (For further information on the magi, see Matthew 1–8, MacArthur New Testament Commentary [Chicago: Moody, 1985], 26–28.)

MacArthur, J. F., Jr. (1994). Acts (p. 239). Chicago: Moody Press.

The error of the people of Samaria identified Simon as the exact power of God, and some may argue that Simon accepted it and became proud in it. As noted earlier, Philip did not claim to be the power, but that the power was merely working through him. There is, in a sense, that Philip did represent the power of God, but it is metaphorically applied; not to be understood as the specific power behind the miracles being of Philip; but of God. Philip gave Christ the glory what had been done, in fact, that was the message that he brought. He went out preaching Christ as the power of God unto salvation, but the people (ignorantly) and Simon (maliciously) was deceived into thinking that he was the power in his miracles, not the Author of the Universe. In other words Simon willingly knew he was not doing the works of God.

As previously noted John MacArthur comments on it as a wrong view of self in the heart of Simon. I would argue that Simon should receive the benefit of the doubt. The text clearly says the people esteemed him as the power of God, but it is not clear that Simon claimed (in his heart) that he specifically was God as opposed to being in union with God. I find it doubtful that Simon believed he was the exact power of God; if he did then the competition would have angered him and his sin would be exposed. I would say that Saul of Tarsus and the Sanhedrin serve as better examples of those who literally believe that they are the power of God. We read later that Simon believed and continued with Philip as a disciple. This says that Simon had an open heart to the truth; not a proud heart closed to learning and claiming divine authority for himself over the people. Simon claiming that he was the sole authority and power doesn't seem to fit the context. However, there is a sin in which Simon is accused that we will discuss in more detail later, Lord willing. Never the less, there is a real danger as MacArthur notes in claiming to put yourself in the place of God's power (2Thess.2:3,4). No, this is not sin of Simon known Magus, but of the people who believed in Simon known Magus.

The beginning of (v.9) identifies Simon in the past tense as a magician. The Holy Spirit indicates that Simon, in spite of his "imperfect" repentance, was indeed converted; but that it needed to be tested and authenticated. There is no record of Simon returning to his former conduct, even after the rebuke of Peter and the apostles. Therefore, Luke, guided by the Holy Spirit, confirms the validity of Simon's faith, even in the introduction of him to us in the Scriptures. However, at this point, Simon was merely a disciple, not a genuine convert. He did not possess a saving faith with full assurance. He exercised the fruit of repentance; but it was indeed, weak and imperfect, in need of testing. The contrast of Simon's previous power over the people was merely sorcery, but now that the true power of God had come upon the people of Samaria, the word that Simon received will also be confirmed with power. Philip's preaching was in word, but without the Holy Spirit it was powerless to save. The initial attraction of Simon to Philip's power was not the power it had over Simon but over the people. Simon wanted it for himself to maintain a profitable power over the people as opposed to divine power.

Simon did not possess a faith that saves to the uttermost dwelling place of the heart. Simon's faith was in the pure substance of Christ; but the manner of faith was not of the pure substance – the Holy Spirit. He believed in the facts of Christ and the miracles of His power; but his motive was for self-profit, not the glory of God. The testimony of the people in Samaria robed God of His true glory in Jesus Christ. They were worshiping the man over God. The statement, “This man (is) the great power of God,” draws our attention to the Greek word εἰμί, which means to be identical, or the exact correspondence (Mk 3:11; 1Jn 2:22, 25); and in this context to “the great power of God.” They were essentially saying this man is the Holy Spirit, not merely a man in union with the Holy Spirit. Simon denied that aspect of the people’s claim in submitting to the testimony of the church, that claims he was “someone great,” or as the Holy Spirit testifies as “a certain man” (v.9). This should lead us to give Simon the benefit of the doubt regardless of his imperfect repentance. No doubt he was in need for further discipleship, as will be discussed later when confronted by Peter and John.

John 9:5 (NKJV)

5 As long as I am in the world, I am the light of the world.”

Jesus Christ is the true light that gives life to men (Jn1:4). What light men have is of Him (Jn.1:9). He is the light that shines in the darkness of men’s hearts (Jn.1:5; 2Cor.4:6; 2Pet.1:19). Simon was not the light source, nor was it the light of Christ shining in him to manipulate the people. But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness! (Matt. 6:23) However, by the contrast of the light within Philip, there is a sense in which Philip represented the light, as John the Baptist had formerly done (Jn.1:7-8).

Matthew 5:14 (NKJV)

14 “You are the light of the world. A city that is set on a hill cannot be hidden.

By Jesus transitioning from the declaration, that He is the light of the world, to the church is the light of the world, is not forfeiting His equality with God. As noted previously, regarding the context of the Samaritan’s amazement of Simon, the same Greek word εἰμί (are) is used of Christ to define His representative body in the world. In this context, it means a collective representation of Him in a metaphorical sense (Gal 4:25), not the literal light that gives spiritual life to men (Jn.15:5). We understand this, also, in the following context, that this representative light’s purpose is to cause others to glorify the Father in the transcendence of the heavens.

Matthew 5:16 (NKJV)

16 Let your light so shine before men, that they may see your good works and glorify your Father (in) (heaven.)

Some may want to translate τὸν ἐν τοῖς οὐρανοῖς (in heaven) like the KJV translators to mean [who is in heaven] for the singular article τὸν in conection to the Father; but it is not in union with the Father, but rather, in union with the heavens in the plural form of οὐρανοῖς. {τὸν (singular) ἐν (union) τοῖς (plural) οὐρανοῖς (plural)} Therefore, it should be translated as, "Let your light so shine before men, that they may see your good works and glorify your Father in the heaven of the heavens. That is to magnify the Father, as the Most High, giving Him the hightest honor above the works of man. It gives the greatest emphasis of glory to the Father in relation to the heavenly host. Translating τὸν as [who is] ἐν (in union with) the Father gives the reader the understanding that the Father is alone (singular) in heaven. But by using ἐν (in union with) the heavens as a marker to show association (Jn 10:38; 15:4; Ro 8:9; Gal 2:20; 1Jn 2:24) carries the greater implication that the glory belongs to Father just as the heavenly host glorify Him (Matt.6:10). It is saying He is above all, even the heavens; but He is surely not alone. He receives the highest worship, especially from the heavenly host. Therefore, men are to glorify Him as the heavenly host (the stars and Angels) do.

1 Corinthians 12:27 (NKJV)

27 Now you are the body of Christ, and members individually.

Jesus Christ, while being raised to the seat of authority and power at His Father’s right hand, is still in the world through His collective body, called the church. It is only in this degree that we are the light of the world as had shone through the fruitful preaching of Philip. Simon on the other hand was using the power of darkness to deceive the people by many clever schemes.