Simon Previously Known Magus

Acts 8:18–25 (NKJV)

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 Peter said 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, and pray 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 answered and said, “Pray to the Lord for me, that none of the things which you have spoken may come upon me.” 25 So when they had testified and preached the word of the Lord, they returned to Jerusalem, preaching the gospel in many villages of the Samaritans.

We briefly went over in our last study how the apostles prayed and commissioned men for service in Samaria through the formal practice of the “laying on of hands.” This particular text may give us the ‘feel’ that the practice of laying on of hands and praying somehow works like a conduit for the miraculous. This is not the case; nor a superstitious attempt to conjure up a supernatural experience. As noted in our previous study this occurred over careful prayer and examination of qualified men to be ‘set apart’ for leadership in the church. The verb tenses were imperfect; thus revealing that the apostles took careful consideration before any authority was given. The “mother church” in Jerusalem ‘sent’ the apostles, Peter and John, to put things in order; so that a governing and administrative use of the Word could be established. The mother church was not exercising authority over the region; but merely aiding and establishing the people in the proper mode of worship and government to eventually operate on their own; and may have even aided in some financial support until the churches in Samaria got up and running on their own two feet. The mother church would have also been available for any doctrinal issues in the future that may occur among the local and newly found converts, as the apostles continued to preach throughout the whole Samaritan region on their way back to Jerusalem (v.25). Again, their intent was to establish a church plant firmly rooted in the whole counsel of God.

And when Simon saw that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money, . . .

The first question we should consider asking ourselves is: “What exactly did Simon see when the apostles’ laid their hands on the men? Charismatics see that the Holy Spirit was given as a result of the practice of placing hands on the men; but what really happened here? There is a lot of confusion regarding the Holy Spirit and this practice. There really was nothing miraculous here by which they received the Spirit like had been given at Pentecost. There is nothing in this particular context that would indicate a supernatural gift of tongues (or languages) which is often implied by most scholars; but really isn’t found in this particular context. However, I don’t want to take away the possibility of that occurring in the Samaritans. We should labor to stick to the immediate context. If these villages were close in relation to the mother church, which they were; the gift of languages (tongues) may have been unnecessary. This may be why Luke excludes the operation of that particular gift in this context. Tongues were never meant to be a litmus test for salvation in first place. What was going on here was a transfer of authority to proclaim the Word of God. This is what was given through the laying on of the apostles’ hands. The men who were selected from among the Samaritans were receiving the Holy Spirit; that is, the collective body of Christ to support them in the continued work of evangelizing the region in the Word of God. It was simply a commission, much like the Lord had done when He transferred the authority (the Holy Spirit) to the apostles.

Matthew 28:18–20 (NKJV)

18 And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. 19 Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” Amen.

Therefore, it was upon this authority of the Spirit which was given over to certain men that Simon, ἰδὼν δὲ (upon perception), thought to retain his authority over the people. Simon thought that he could jump to the front of the school bus, in a driver’s seat, by purchasing the authority of the Holy Spirit with money. We need to understand Simon’s reputation at this point. He could not be trusted as an “authoritative” leader in that region being “Simon known magus” (Σίμων ὀνόματι προϋπῆρχεν μαγεύων). This was his ongoing reputation in the “imperfect” tense of the verb προϋπῆρχεν (v.9). We must not conclude that Simon thought that he could purchase salvation. This is not what Simon was seeking to purchase. The following verse clearly reveals that he wanted to retain his power over the people; by obtaining it back through money from the respect that the apostles gained through the proclamation of the gospel and the many good works done in name of Jesus Christ.

. . . saying, “Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit.”

We clearly see here that Simon desired the same power and authority that was being transferred to the men being commissioned. In my opinion, Simon innocently and truly desired to share this authority; that is, the Holy Spirit with anyone; but the apostles were not ignorant of his previous reputation. There is nothing later written about Simon that we should conclude he didn’t continue on in the faith. As we continue with Simon and Peter’s rebuke, it will again be important to continue to give Simon the benefit of the doubt in keeping with his desire to repent as had been “previously” manifest. In review of a previous study regarding Simon I brought to the surface the verb (previously) which defines Simon’s reputation:

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 [previously] 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.

4732 προϋπάρχω (prouparchō): vb.; ≡ Str 4391—LN 13.78 exist formerly (Lk 23:12; Ac 8:9+) [Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.]

Even though the verb tense is “imperfect” which has an ongoing effect; the meaning of the verb itself is to “exist formerly.” This means the reputation of Simon, as a former diviner, continued on in the church; though he was considered among the number; he wasn’t trusted for ministry. Therefore the proper translation is “Simon previously known magus.”

But Peter said to him, “Your money perish with you, because you thought that the gift of God could be purchased with money!

As we continue, Peter zealously rebukes Simon, even threating sudden death. But Peter, who is not the Holy Spirit, jumps the gun and over zealously threatens him. We know how the Holy Spirit filled Peter previously with zeal to threaten Ananias and Sapphira to the point of death (Acts 5); but the Holy Spirit apparently had different plans for Simon. Peter knew the reputation of Simon and most likely was acting out of righteous anger; but the Lord sought to continue Simon with His grace. The money he sought to purchase “the gift of God” with was most likely the money he swindled the people out of with his tricks. This thought elevated Peter’s response to Simon for thinking he was going to place himself at the top of the food chain so soon. There was much pride in Simon that needed to be torn down before he was going to become close to being trusted for ministry.

You have neither part nor portion in this matter, for your heart is not right in the sight of God.

The key phrase is, οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ (You have neither part nor portion in this matter). Simon was trying to buy into the inheritance of the Word like it was a stock exchange. The first phrase would be better translated, “You have no share nor inheritance in the use of this Word.” Peter was able to perceive that Simon’s heart was not completely right in the sight of God and was holding onto bitterness because of his loss of power and esteem in the region. He quickly fell from the top rung to the bottom of the progression line upon the arrival of the gospel. It was hard for Simon to let go of his former status quo. The study of the Word is not a market that only one individual can corner. It is a gift of God that only the Holy Spirit, in the collective body of Christ, can “get a grip on.”

Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you.

Peter quickly corrects his overzealous attempt to punish Simon’s ignorance. Simon really didn’t fully understand what he was getting into nor the seriousness of the business of the Gospel. Peter’s preaching was much more authoritative in comparison to Philip’s, as Simon quickly discovered. Peter was not one to play around with the conscience of men. Peter’s gift was to quickly get to the heart of the matter and could literally see right through people. If Simon truly was converted and I believe he was; the fruit of the Spirit was slow to manifest Himself in the darkness and depravity (κακίας) of Simon’s heart. Simon was carrying a lot of baggage into his new relationship with God and the church. This was an immediate call to continue on in repentance unto life in God. Peter was not really dealing with someone who was previously exposed to the Scriptures, or the Word of God, as before with the Jewish converts. Therefore it was good to tone down his original reaction to Simon’s foolishness (ἐπίνοια) regarding the Holy Spirit. Simon was merely a babe in Christ. The call to repentance was to καὶ δεήθητι τοῦ κυρίου (confess the Lord).

1 John 1:9 (NKJV)

9 If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

We have many false teachers in the church, throughout history and today, who have hijacked doctrines like baptism and the laying on of hands to twist them to the destruction men’s souls; and have only offered false assurance and false hope to the hypocrites. Infant baptism and Charismatic tradition have destroyed the proper use the Word and have no right to the inheritance of Him until they take hold of these original and basic doctrines. These were the basic and elementary doctrines in the early church. Woe to those who do not hold onto the fundamentals of the faith!

Hebrews 6:1–6 (NKJV)

1 Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God, 2 of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 3 And this we will do if God permits. 4 For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, 5 and have tasted the good word of God and the powers of the age to come, 6 if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.

Peter was in no way going to commission Simon for the work of ministry; if he could not grasp these basic doctrines. It was abundantly clear that Simon needed further discipleship. The Hebrew writer makes it clear that one cannot move forward and progress; until these matters are a settled truth in the mind of the believer. In fact, if God doesn’t permit the progression, the individual or individuals may either be pushed out of the collective body or be on the verge becoming apostate.

For I see that you are poisoned by bitterness and bound by iniquity.”

Upon Peter’s perception of Simon’s desire to buy into leadership; and remembrance of how high Simon had fallen; he was by no means going to entrust the Word to an untrustworthy man. In other words this was Peter’s perception of Simon’s perception of the Holy Spirit. The Greek nouns χολὴν πικρίας (are poisoned by bitterness) are really describing Simon’s heart like a cup that is filled with jealous envy. Again, the theme here is that men were put in power over Simon; and this caused Simon, though yet an innocent minded babe in Christ, to become enslaved to his old nature (σύνδεσμον ἀδικίας) thinking he was unjustly passed over for the position. But as previously noted he was not even close to being qualified for the privilege.

Then Simon answered and said, “Pray to the Lord for me, that none of the things which you have spoken may come upon me.”

Here is where we really get to the regenerated heart of Simon in response to Peter. If we exegete this slowly and carefully we conclude that Simon continued on in faith with the apostles’ doctrine. Simon answered Peter, “Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον . . . (Pray to the Lord alongside me . . .). To see this, we need to play close attention to the Greek forms of, Δεήθητε ὑμεῖς πρὸς, literally “Pray us to.” But the verb Δεήθητε (Pray) and the pronoun ὑμεῖς (you or us) are both the plural form. This means that Simon’s intent was to pray “with” Peter having the emphasis of Peter leading him how to pray. This gives us the revelation that Simon possessed a regenerated and teachable spirit. It also expresses his fear of the Lord which is the beginning of Christian wisdom (Pr.9:10). The mood of his speech is desperation before Peter and God. The tiny Greek preposition πρὸς has a depth of usage connected to her:

4639 πρός (pros): prep.; ≡ Str 4314; TDNT 6.720—1. LN 84.18 to, extension toward a goal (Mt 10:6; Lk 23:7); 2. LN 84.23 against, extension that will have contact and reaction (Mt 4:6; Ac 26:14); 3. LN 83.24 at, by alongside a location (Mk 1:33; Jn 18:16; Ac 5:10); 4. LN 83.9 among, with; in a location (Mt 13:56); 5. LN 90.58 to, with; a marker of an experiencer of an event (Ac 3:25; Gal 6:10); 6. LN 90.25 about, a marker of content (Mt 27:14; Mk 12:12; Col 3:13); 7. LN 89.112 with, a marker of association and interrelationships (Jn 1:1; Ro 5:1); 8. LN 89.60 for, a marker of purpose (Ac 3:10; Ro 3:26); 9. LN 89.9 according to, a marker of correspondence, implying reciprocity (Lk 12:47; Gal 2:14); 10. LN 67.162 toward, a marker of a period of time (Lk 24:29); 11. LN 67.16 at the time (Heb 12:11); 12. LN 78.51 to the point of (Jas 4:5); 13. LN 89.7 with regard to, between (Mt 27:4; 2Co 6:14), note: see LN index for a fuller treatment of the lexical units. [Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.]

Through this depth of knowledge we can see Simon’s intent for Peter to “come along side” him and pray “against” his wicked heart “toward” complete and full assurance “regarding” salvation. This my friends is a repentant heart; not a heart that is swift to run back to sin and drink in iniquity like water. Simon indeed was a new creation in Jesus Christ, he only needed to learn how to act like it (2Cor.5:17; Gal.6:15).

So when they had testified and preached the word of the Lord, they returned to Jerusalem, preaching the gospel in many villages of the Samaritans.

This verse is a correlation to the previous verse. The Greek article and particle Οἱ μὲν (So when they) are emphatic to Simon’s request of Peter. Therefore, it was the two of them that “testified” and preached the Word of the Lord throughout the many villages of the Samaritans on their way back to Jerusalem. This is a good testimony for Simon; because it gives him an opportunity to clear his fallen reputation before the Samaritans. Peter literally took him along with him and taught him how to evangelize. The verb διαμαρτυράμενοι (testified) speaks of Peter’s compassion on Simon, which is rarely seen in most of the traditional commentaries. The verb is plural which means they both testified in the same humiliation and experience of sin.

This had to have been a humbling experience for Simon to confess his sin throughout the whole region and for Peter to humble himself alongside him. This also would have given Simon ample opportunity to pay back what he stole from the Samaritans, as Zacchaeus had done (Lk.19:8). This is a testimony of love in the highest degree that, in my opinion, has been overlooked for centuries. Simon’s testimony, contrasted with his heinous sin, is why the Holy Spirit chose to write it down in glory forever. There is nothing further said of Simon in the Scriptures; but there is much of tradition that has degraded his testimony and slandered his name. Simon may have continued to be a personal companion of Peter in the Jerusalem church. They continued together all the way back to report to the “mother church.” Indeed Simon testified before them as well. May God continue to have mercy on His beloved catholic Church.