Acts 8:15–19

Now, to receive the Holy Spirit is to be indwelt by Him (Rom. 8:9), and so such people are no longer in the flesh but in the Spirit, and their bodies become His temples (1 Cor. 6:19). Does the term "receiving the Holy Spirit" mean simply divine power coming on people? Old Testament saints had known that, but of none of them do we read that they received the Holy Spirit. Was it a supply of spiritual gifts, such as tongues, miracles, and so on? Some who had received the Spirit could share in these, and at times did. But in truth it was far more. What they received was the Holy Spirit.

From such a fact we gather the clear distinction between the gift of the Holy Spirit and His working. It is that working which enables a soul to repent and to believe the gospel. There is no question that most of the Samaritan converts were real believers. Simon was not. Even so, the Holy Spirit had not yet fallen on any of them.

How, then, were they to share in all the fullness of blessing, and the display of it, along with their brothers in Judea? They must receive the Holy Spirit before becoming instruments for the display of His power. The apostles therefore prayed, not that He should fall on them, but that they might receive the Holy Spirit.

With the Samaritans, things did not follow the order Peter set out in Acts 2:38. God arranged this, we believe, for a special reason. Jerusalem and Samaria had a religious rivalry, as John 4 shows. So there must have been a strong pull to carry this old prejudice into the new conditions. That would have meant a Samaritan church independent of a Jerusalem church, if not in rivalry with it. Any practical expression of the "one body" would then have been in danger, before God had even revealed the truth of it. As things were, they only received the Spirit when Peter and John came down and laid hands on them. That step linked the apostles and the church in Jerusalem with these new believers in Samaria. This preserved the oneness of the church.

Samaria was the last place a Jew would go to preach, so great was the jealousy about it. And there is no jealousy so bitter as religious jealousy… But God had not yet given the Holy Spirit. The reason was that He had determined to set His seal on the work in the most striking way. Those at Jerusalem might have said, We cannot vouch for this work. Who sent Philip there? … But Peter and John go down to Samaria in clear recognition of the work.

To a thoughtful believer it will be plain that the reasons for this do not hold at the present time. I say this only in case someone concludes from it that men commissioned by God must lay on hands now to give such a spiritual blessing.

In all other recorded cases, God gave the Spirit without laying on of hands. At the first preaching to the Gentiles, God gave the Spirit the moment they believed, but in every other case as a separate event after belief. The usage of the epistles shows that the first preaching to the Gentiles gave the pattern meant to be permanent. The rest were exceptional events, for special reasons tied to the start of the new faith. But here in Ephesians 1:13 is the most definite passage on the subject. They were sealed with the Holy Spirit "on believing".

It was not simply an absence of the signs that then followed those who believed. It was not only that the gifts failed, but the "Gift." Signs of the Spirit normally showed that the Spirit was present. Here they were missing. And God had not given the far greater Gift — the Spirit Himself.

Believers they were. Children of God they had become. Saved souls they certainly were. But they had not yet shared in belonging to Christ (Rom. 8:9), or in being members of His body (1 Cor. 12:13). These spiritual blessings depended on receiving the Holy Spirit. Peter and John prayed for that. Then they laid their hands on the disciples, and they received the Holy Spirit. So we see that people may be believers and yet not be what Scripture calls sealed (Eph. 1:13) — that is, not yet partakers of the gift of the Holy Spirit. But God does not want to leave anyone in that condition.

The Samaritan believers were saints then, and children of God, but God had not yet given them the Spirit. The Old Testament saints did not have it either. They were born of the Spirit, yet never received that great gift. It could not come until redemption. Then God sent out the Spirit of His Son into hearts already renewed, crying, Abba, Father.

His name is the expression of what He Himself is. He was called Jesus, because He would save His people from their sins. Philip preached "concerning the name of Jesus Christ" — that is, he preached Christ, the truth of what He is. The Samaritans believed, and were "baptized in the name of the Lord Jesus." They identified themselves with that truth he had declared.

There had been religious rivalry between Jerusalem and Samaria, as John 4 shows. So there must have been a strong pull to carry that old prejudice into the new conditions. It would have meant a Samaritan church independent of a Jerusalem church, if not in rivalry with it. Any practical expression of the "one body" would have been put at risk before the truth of it had even been revealed. As it was, they received the Spirit only when Peter and John had come down and laid hands on them. This formally identified the apostles and the church in Jerusalem with these new believers in Samaria. The oneness of the church was preserved.

The difference between the working of the Spirit and the sealing of the Spirit is very clear. The Samaritans had believed and been baptized, but had not received the Holy Spirit. He had worked by the word in their hearts. Men and women were converted, born again, and had confessed the name of Jesus. But they were not yet sealed. Then it belonged in a special way to the apostles to lay on hands and confer the gift of the Spirit.

The gift was given in three different ways in the early days. First, the Spirit was poured out on the whole company at Pentecost. Second, many saints, probably most, received the gift of the Spirit by the hearing of faith (Gal. 3:2), believing the gospel of their salvation (Eph. 1:13). Third, others — and these Samaritans were in this last group — received the Holy Spirit by the laying on of the hands of apostles.

Believers they were. Children of God they had become. Saved souls they certainly were. But in belonging to Christ (Rom. 8:9), and in being members of His body (1 Cor. 12:13), they had not yet shared. These spiritual blessings depended on receiving the Holy Spirit... So we see plainly that people may be believers and yet not be what Scripture calls sealed (Eph. 1:13) — that is, not partakers of the gift of the Holy Spirit. But God does not want to leave anyone in that condition.

And what could be more fitting in servants of Christ when they came down? They "prayed for them that they might receive the Holy Spirit." God had so far withheld this, the great and characteristic privilege of the Christian. But the apostles in Jerusalem were moving in the current of His will and ways. Peter and John were there. They saw what was lacking and spread it out before God. They did not doubt. They counted on His faithfulness to make good the promise of the Spirit.

Jerusalem and Samaria had long been religious rivals, as John 4 shows. So there must have been a strong pull to carry that old prejudice into the new conditions. It would have meant a Samaritan church standing apart from the Jerusalem church, if not in rivalry with it. Any practical expression of the "one body" would then have been put at risk, even before God had revealed the truth of it. Instead, they received the Spirit only when Peter and John came down and laid hands on them. That act tied the apostles and the church in Jerusalem to these new believers in Samaria. So the church stayed one.

The person who laid hands on another declared by that act his oneness and sympathy with him... Peter and John acted for the Christians in Jerusalem. They expressed their oneness with the new group of believers that had sprung up in the city they had always hated and despised... In this way God showed openly that the Church is one, whether planted in this city or that... The choice of men was remarkable too. Peter was the strict, conservative Jew, who had always judged it unlawful to visit or keep company with a man of another nation (Acts 10:28). John was the son of thunder, who once asked his Lord if he should command fire to come down from heaven and burn up the Samaritans.

The Samaritans had not yet received the Holy Spirit. He came to them only after Peter and John arrived from Jerusalem and laid hands on them. This has puzzled many earnest students of the Word. It has also led to mistaken teachings, as if a person must receive the Holy Spirit in some special way after conversion... The letters to the churches unfold the great truths and blessings of salvation in Christ Jesus. Not one of them says a word about receiving the Holy Spirit by the laying on of hands. Not one tells a person who has trusted Christ and is born again to seek the gift of the Spirit afterwards.

In all these cases, notice who lays on hands: the apostles, or Timothy. Timothy was an apostolic delegate, so he acted under Paul's direction and authority. That is why no one could practise it now, unless they claimed "apostolic succession." There is not even the shadow of a proof for that in the Scriptures, which in fact disprove it easily.

Something was passed on, and it was visible even to the eye of unconverted Simon. He could not see the inward communication of the Spirit of holiness, nor could Peter impart it. Simon had no wish to give sanctification to whomever he pleased. But he did want to hand on the gift of miracle, and he offered money to buy the power.

There was certainly something to be "seen." But that does not change the truth: the Spirit Himself was being given inwardly. It was not merely "gifts," still less only what men call the miraculous gifts of the Spirit… But why should God not give the Spirit this way if He pleased? It is for Him to judge His own best methods. At Pentecost God gave the Spirit without the laying on of hands. Now He was pleased to honour the apostles as the channel.

There had been religious rivalry between Jerusalem and Samaria… So the Samaritans received the Spirit only when Peter and John came down and laid hands on them. That formally tied the apostles and the church in Jerusalem to these new believers in Samaria. The oneness of the church was preserved.

When the Holy Spirit was given, the line was drawn between what was real and what was not. Not everyone baptized proves to be real, but the Spirit is only given to those who are. So at Samaria the baptized Simon was left without the Holy Spirit… He would never have said, "Give me also this power," if he already had it. Nor did he understand it, as his offer of money proves.

The sorcerer looked on in amazement, watching the apostles' power displayed in giving the Holy Spirit. He knew well how people regarded anyone who claimed supernatural powers. He knew, too, what profit he had made by dazzling the crowds with his sorceries. If only he could have the power Peter and John had shown, what money he would make! … The power to give the Spirit was what he wanted, not the blessing of receiving it. For that he did not care.

The unhappy man has given us a new word; but sadly, how many of those who call others guilty of "simony" have been openly guilty of the same sin themselves!

He betrayed his complete ignorance of God. God has revealed Himself as a giver, for it is more blessed to give than to receive. He has given His Son, and in Him eternal life to us. The Spirit too is His gift, resting on the work of Jesus. But of all this Simon knew nothing. It was power that had attracted him, and power was what he craved. He was after making himself great, not the glory of God.

As I see it, the Spirit of God here lays bare the source of Simon's faith: it was merely natural, unlike the faith of others. And so it is with all faith founded on "evidences," which the mind weighs and accepts on that basis. It may not be insincere at all. Those who believe this way may be the quickest to fight for their creed if needed. But there is no life, and no repentance, no link with Christ formed by the Holy Spirit through receiving the word.

This is the third recorded outbreak of evil inside the circle of those who had been baptized. First Ananias. Second, the complaint about the neglected widows. Third, Simon the sorcerer. In each case, notice, money was involved. In this third case we see Satan beginning to turn the pure faith of Christ into a money-making religion. In Samaria it was only a trickle, running through one man. It soon swelled into a flood.

It is a mistake to suppose that Simon wanted the gift for himself. He wished to buy the power of conferring the Holy Spirit upon others. It is very possible, however, that he may not have received the outward gift even for himself. He was certainly not sealed with the Holy Spirit, and that sealing, as we have seen, implies the new birth beforehand.

It must have been a great blow to Simon. He had once dominated the people of Samaria by his supernatural doings. Now he found a crowd holding a power that made his own dark acts look like nothing. They had the gift of the Holy Spirit, and he had been left out. He wanted to buy not only the Spirit for himself but also the power to pass Him on to others by the laying on of his hands. He no doubt felt that if such a power could be his, any money spent buying it would prove a very profitable investment.

Then we find Simon struck. What amazed him was not that one person had miraculous power, but that others received it when the apostles laid hands on them. At once, with the instinct of the flesh, he sees a good opportunity for himself. He judges other people's hearts by his own, and offers money as the way to get the power he wants. But this exposes the man. How often our words show where we are! How constantly, too, where we least think they do!

He betrayed his utter ignorance of God. God has revealed Himself as a giver, for it is more blessed to give than to receive. He has given His Son, and in Him eternal life to us. The Spirit too is His gift, founded on the work of Jesus. But of all this Simon knew nothing. It was power that had attracted him, and for power he craved. It was self-advancement he sought, not the divine glory.

Simon saw, in fact, a means of self-exaltation, and perhaps of gain as well. He certainly offered them money for it. What an insult to God! What is bought with money may naturally be sold for money. But this divine gift — was it to be a matter of trade among men?

But why should not God give the Spirit in this way if He pleased? It is for Him to judge His own best methods. God, who gave the Spirit at Pentecost without the laying on of hands, was pleased now to honour the apostles as the channel. It is a question of His wisdom as well as His sovereignty. For mere bishops to imitate the form without the power has no basis in truth, and is real presumption.

Baptism is an admirable sign where there is life and faith; without these, it is a most solemn aggravation of man's natural guilt and ruin. It is to perish with a Saviour in sight... But no heart visited by grace could have thought of offering money to get the power of giving the Holy Spirit. Simon stood self-convicted as a total stranger to God and His grace... Outward nearness to grace is of all things the most fatal to the man who is not subject to the truth of God.

This is the third time evil has risen up among those who had been baptised. First, Ananias. Second, the murmuring over the neglected widows. Third, Simon the sorcerer. In each case, notice, money was involved. In this third case we see the beginning of Satan's effort to turn the pure faith of Christ into a money-making religion. In Samaria it was only a trickling stream, flowing through one man. It soon grew into a flood.