And Philip, going down to a city of Samaria, preached the Christ to them;
Persecution had just driven the believers out of Jerusalem, and Philip — appointed earlier to hand out money to the poor — arrives in a city of Samaria. Who gave him the right to preach, and why did he announce Christ to these hearers in particular?
The scattering that emptied Jerusalem was meant to crush the young church. One writer reads the outcome as a defeat for the enemy who caused it:
Satan often outwits himself. No wonder: whatever his power, he is only a creature, and so he cannot see the end from the beginning. He brought about the murder of Stephen, and a general persecution of Christians followed. He no doubt imagined he had scored a great triumph. But an all-wise God ordered it otherwise. Among those who fled Jerusalem at that crisis was Philip. He was one of the seven whom the assembly had set apart to look after its poor. Going down to Samaria, he at once preached Christ to the people.
Philip held no office as a preacher. His right to preach came from somewhere other than the church that had appointed him to handle its funds:
Philip had earlier been appointed to the work of a deacon in Jerusalem (see Acts 6:1-6)... but as soon as the assembly was broken up, his duties ended. He then started out to preach, using the spiritual gift the Lord (not the apostles) gave him... No apostle appointed him to that spiritual gift. No laying on of hands gave it, and no one else's intervention gave it. He got the office of deacon in that way. He received his gift as an evangelist from the ascended Head of the Church, the Lord Jesus. He went out and used it, and preached in Samaria — a city ripe for blessing.
What Philip announced was not a system of ideas but someone alive:
CHRIST Himself is the good news. Philip preached Christ in Samaria (Acts 8:5), and there was great joy in that city (v. 8). He told the Ethiopian eunuch "the good news about Jesus" (Acts 8:35), and the eunuch went on his way rejoicing (v. 39). May God help us to remember that our business is to "announce Him as good news."... It is not a doctrine we preach. It is Christ Himself. He is the living, loving Saviour.
Another writer draws out the order: what came first in the preaching, and what came after:
Christ is preached first. "Philip went down to the city of Samaria and proclaimed to them the Christ." (Acts 8:5.) And what wonderful effects that preaching produced!... Philip did the same with the eunuch. He "opened his mouth, and beginning with this Scripture he told him the good news about Jesus." He did not begin by preaching repentance as the price of salvation. So in Paul's conversion, Christ reveals Himself to him; repentance followed, no doubt.
The wording shifts later in the same chapter, and that shift is deliberate:
Note, he preached Christ to them. Compare verse 35, where the same Philip deals with the eunuch: he "told him the good news about Jesus." Why the difference? Simply this. The Samaritans, though a foreign race, had for centuries taken Jewish ground. They had their own temple on Mount Gerizim. They had the Jewish scriptures. They spoke of "our father Jacob," and claimed the Jewish hope — the coming of the Messiah (John 4:12, 25). Philip therefore took them on their own ground, and announced the Christ to them.
Philip was not the first to speak of Christ in that region:
He went to the city of Samaria and preached. The power of God was with him, and wonderful blessing followed. That is always what happens when a servant of God moves in the direct line of God's purpose. The Lord Himself had done the sowing among the Samaritans, as John 4 records. Then many had said not only that this might be the Christ, but that He truly was the Christ. Now Philip came to them and preached Christ as the One who had died, is risen, and is now in glory. And so a great time of reaping took place.
Commentators do not settle which city this was, but they agree on the contrast with Jerusalem:
To what city in that province he went is not clearly stated. Some have supposed it was the capital. Others have suggested Sychar, the town of John 4. It is enough for us to know of the work that went on... What Jews refused, Samaritans gladly received. Malice filled hearts at Jerusalem. Much joy spread through the people of that city in Samaria. For Philip preached Christ to them.
- Scattered. The persecution meant to end the testimony only spread it. The enemy's win became God's advance.
- Sent. Philip's job of caring for the poor ended. His gift as an evangelist came straight from the ascended Lord, not from human appointment.
- Subject. He preached a Person, not a doctrine: Christ died, risen and in glory. Repentance followed that message; it did not come first.
- Suited. He said "the Christ" because the Samaritans were already waiting for the Messiah. He met them on their own ground.
- Sown and reaped. The Lord had sown at the well in John 4. Philip reaped the harvest: joy filled that city, while malice filled Jerusalem.
and the crowds with one accord gave heed to the things spoken by Philip, when they heard [him] and saw the signs which he wrought.
Persecution scattered the believers out of Jerusalem, and one of them, Philip, went to Samaria and preached Christ. A whole city stopped to listen — but was that attention the same as faith?
Samaria was not neutral ground. It had a long history of religious rivalry with Jerusalem, and that is exactly where the message now landed.
A great work resulted in Samaria (Acts 8:1-13). This place had long been the religious rival of Jerusalem. Now the power of that grace which Jerusalem was driving away had won it over. "There was great joy in the city."
An enemy power already held the city. Commentators read Philip's preaching as God's answer to it.
The enemy seemed now in possession like a flood. But the Spirit of the Lord raises His banner against him in the preaching of Philip, confirmed by the signs which he worked before their eyes... So the Spirit worked with power in Samaria through a free messenger of the gospel. Jerusalem had refused the testimony with hostility to the point of death.
The wording of Philip's message was fitted to his hearers. Later, with the Ethiopian official, the same man preached differently.
Note, he preached Christ to them. Compare verse 34, where the same Philip deals with the eunuch: "he preached to him Jesus." Why the difference? Simply this. The Samaritans, though a foreign race, had for centuries taken Jewish ground. They had their temple on Mount Gerizim. They had the Jewish scriptures. They spoke of "our father Jacob," and claimed the Jewish hope — the coming of the Messiah (John 4:12, 25). Philip therefore took them on their own ground, and announced the Christ to them.
The readiness of these crowds did not begin with Philip. Someone had worked this ground before him.
The Lord Himself had done the sowing among the Samaritans, as recorded in John 4... Now Philip came to them and "preached Christ," as the One who had died, had risen again, and was now in glory. As a consequence, a great time of reaping took place. There was great joy in that city.
The verse names two things the crowds took in — what they heard and what they saw. The order matters.
How he attracted the interest of the people we are not told, except that he preached Christ to them. God had prepared hearts to respond to this blessed message. God also bore witness to his preaching with the miracles of casting out demons and healing the sick. Notice, it was not that Philip held a healing meeting; rather his speaking is first emphasized, then the miracles added.
Paying attention with one accord sounds like the best possible outcome. But one man in the city was gripped by the display of power, not by the word. Commentators read a warning in this verse.
But the testimony of miracles is apt to act upon the flesh. They are, indeed, a sign to unbelievers, and the Spirit of God shows us that very result in the chapter before us. The Lord gives them in grace, as a token to attract the careless minds of men. But they are dangerous when the mind rests on them and makes them its object. That was the fatal mistake made then — and not only there, but by many millions of souls from that day to this. Faith never rests on any other ground than God's word... It was the outward display of power, then so richly shown, that acted on the fleshly mind of Simon, who himself had the reputation of being someone great.
Philip did not start out as a preacher. He took a practical job first, and grew into the work this verse describes.
He is elsewhere called "Philip the evangelist" (Acts 21:8), but he was not an evangelist to begin with. His was a case of a man faithful to his trust, and then developing the gift God gave him. Philip was one of seven men set apart to look after the treasury and the poor (see Acts 6:1-6). That is what you would call a deacon.
- Refused — Jerusalem drove the message out with deadly hostility. Grace carried it to Jerusalem's old rival.
- Sown — Christ Himself had already sown in Samaria (John 4). Philip came to reap a field prepared before him.
- Preached — he announced "the Christ." He met the Samaritans on the ground of the Messiah they already hoped for.
- Heeded — the speaking came first, and the signs confirmed it. This was not a healing meeting but a city listening.
- Tested — attention drawn by miracles can stop at amazement, as Simon shows. Faith rests on God's word alone.
For from many who had unclean spirits they went out, crying with a loud voice; and many that were paralysed and lame were healed.
Persecution had just scattered the believers out of Jerusalem. Philip went down to a city in Samaria, where sorcery held the ground. This verse records what happened when he preached Christ there. Unclean spirits screamed as they came out of their victims, and God healed people who could not walk.
Samaria was not neutral territory. One writer describes a contest already under way. He also compares this moment with the Lord's own visit to that place.
The enemy seemed to hold the ground like a flood. But the Spirit of the Lord lifts up a standard against him in the preaching of Philip, confirmed by the signs Philip worked in front of their eyes. No miracle was needed there when the Lord visited the place and worked as the great and acknowledged Prophet... But now Satan had sought to wipe out the truth and set up a rival in sorcery. Sorcery is always ready to seduce, interest and alarm those who do not know the true God. And the time had also come for God to bear witness through men, the servants of Christ on earth. They were to witness to His victory over Satan and to His glory on high.
The order matters. Philip did not advertise healings and then add a sermon.
God also bore witness to his preaching with miracles: casting out demons and healing the sick. Notice, Philip did not hold a healing meeting. The account puts his speaking first and adds the miracles after.
The word "paralyzed" is worth a closer look. Its root has a simple meaning, and the condition itself carries a picture.
The Greek word, παραλύω, means to loosen. It shows that the disease was paralysis. People with this illness came to the Lord carried on beds or couches. Matt. 9:2-6; Mark 2:3-10; Luke 5:18, 24; Acts 8:7; Acts 9:33. The paralysed were a picture of complete human helplessness. God alone can relieve it and raise it up.
Philip was an evangelist, not an apostle, yet demons obeyed him. One writer draws a wider conclusion about who may hold such power.
Here, as at other times, the apostles clearly stood out above all others in doing many signs and wonders. But Acts 6:8 and Acts 8:6-7, 13 show plainly that the power was in no way limited to those whom God set first in the church. The martyr Stephen and the evangelist Philip were both remarkable in that way. Any believer who reads 1 Cor. 12 can have no real doubt about it. God might give such sign-gifts widely, and apart from all public office. Our Lord indicated the same in Mark 16:17-20: they were for "those that believed," not only for certain prominent officials.
The spirits here did not leave in silence. They shouted. One writer turns that detail into a warning: a loud voice proves nothing about its source.
Satan would not only use such deceiving spirits in the streets. He would also try to bring them into the very middle of the gathering of the saints... When the saints know what is being said, they can test the words by the word of God. Every spirit that does not confess Jesus Christ come in the flesh is not of God (1 John 4:1-3)... Let us not be deceived. Satan can send a lying spirit into the mouth of a man now, as he did long ago (1 Kings 22:22-23). And unclean spirits can cry out with a loud voice now as they did in Samaria (Acts 8:7).
One man in the crowd, Simon, believed and was baptised. One writer notes what gripped him, and what did not.
Many believed Philip's testimony and were baptised, Simon among them. He was astonished at the miracles and signs. Sadly, it was these that struck him, not the word of God... Faith founded on miracles is worth little. The Lord, when He was here, would not trust Himself to such people (John 2:23-25). Miracles may arrest and convince the mind. They can confirm faith where it already exists. But the word of God alone can lay bare the heart and conscience. This the unhappy Simon never knew.
- Word. Philip preached Christ first. The miracles followed his speaking.
- Witness. The enemy had held that ground through sorcery. The signs were God's witness, through a man, to Christ's victory over Satan and His glory on high.
- Weakness. Paralysis pictures total human helplessness. God alone can relieve it and raise it up.
- Wideness. Philip held no apostolic office. God never limited such power to those He set first in the church.
- Warning. Loud spirits still cry out. Faith resting on miracles is worth little. Only God's word reaches the conscience, as Simon shows.
And there was great joy in that city.
Persecution had just scattered the believers out of Jerusalem. One of them, Philip, went down to a city in Samaria and preached Christ. This verse gives the result: a city full of joy. What made that joy, and how far did it reach?
The joy started with a loss. Jerusalem drove grace away, and that grace went on to win Jerusalem's old rival.
A great work resulted in Samaria (Acts 8:1-13). This place had long been the religious rival of Jerusalem. Now the very grace Jerusalem was driving away had subdued it. "There was great joy in the city."
What Philip preached explains the result. He preached a Person: the One the Jews had refused, now exalted at God's right hand.
The evangelist came down and preached Christ. Why Christ?... Because He was the ascended One. The Samaritans were to know that the One whom the Jew had refused was now the exalted One at the right hand of God. This was the Jesus they had once had among them. Philip preached Christ, and what was the result? "There was great joy in that city."
The joy stands out against what the city had been. Sorcery held Samaria, and unclean spirits held many of its people. Philip's preaching and the healings broke that grip.
The enemy seemed now to be in possession like a flood. But the Spirit of the Lord lifts up a standard against him in the preaching of Philip, confirmed by the signs which he worked before their eyes... Satan had sought to wipe out the truth and set up a rival in sorcery. Sorcery is always ready to seduce, interest, and alarm those who do not know the true God... On the one hand, the crowds listened with one accord to what Philip said. On the other, unclean spirits cried out with a loud voice and came out of many people. Many who were paralysed or lame were healed. Can we wonder that "there was much joy in the city"?
The oldest manuscripts read "much joy," which is why the ESV has "much" where the writers quoted here say "great." That changes what the word measures.
The critical reading is polle chara ("much joy"), not megale ("great joy"). It seems to refer to the extent of the joy rather than its quality.
Samaria was not a special case. One writer treats gladness as the natural effect of believing that your sins are forgiven.
The "glad tidings" of salvation must gladden the believing soul. They cannot do anything else. There was great joy in Samaria when Philip preached Christ to them. The Ethiopian official went on his way rejoicing when he learned that Jesus had died for his sins. How could it be otherwise? How could anyone believe in the forgiveness of sins and not be made happy by the belief? Impossible.
Another writer notes the order. The gospel first makes a person wretched, then glad.
I do not say that the first effect of the gospel is to make a man happy, but rather to make him wretched. And why? Because the gospel tells me what God is... and it tells me that I am a guilty, ruined, lost sinner... If I may put it this way, when the sinner gets miserable heaven gets happy.
Commentators differ on this. One of them will not make joy an automatic proof of faith, since this chapter itself supplies a warning case.
With Luke 8:13 in view, I could not say as absolutely as Calvin that the joy must be the fruit of faith. At least the "faith" may not be of God, as we see in the glaring case which the Holy Spirit brings before us here.
The joy was real, but something was still missing.
This earnest man — not an apostle, but a simple evangelist — is empowered by the Holy Spirit to do what we read of here. But the Spirit of God had not taken up His home in that city as yet. So far He was only in the person of that one servant. There was "great joy in that city" because they received Christ, but as yet the Holy Spirit had fallen on none of them.
- Scattered → joy. Persecution pushed the believers out of Jerusalem and pushed the gospel into its rival city. Grace won there what Jerusalem refused.
- Christ → joy. Philip preached a Person — the rejected Jesus, now exalted — and joy was the result, not the method.
- Freed → joy. Preaching freed a city held by sorcery and unclean spirits. The size of the joy shows the size of the rescue.
- Joy → reach. The older reading says "much," not "great": the joy filled the whole city, not a few hearts.
- Joy → proof. One writer calls it impossible to believe your sins are forgiven and stay joyless. Another warns that joy alone does not prove faith, and in Samaria the Spirit had not yet come.
But a certain man, by name Simon, had been before in the city, using magic arts, and astonishing the nation of Samaria, saying that himself was some great one.
Acts 8 brings the gospel to Samaria, and there it meets a rival: a man who had held the city under his influence for a long time. Two questions follow — what power was Simon using, and what happens to it when the good news about Christ arrives?
The verse names Simon's trade before anything else. One writer sums up who he was and how he built his hold on the people.
Who was that sorcerer? His name was Simon, and people usually call him Magus. That title points to his profession — a magician or sorcerer. By his magical arts he had bewitched the people, and had established himself in their eyes as a marvel. He gave himself out for some great one.
He was not the only one. The New Testament names others who practiced the same arts.
In the New Testament, besides the slave girl who had a spirit of divination, we read of others. Simon used sorcery and bewitched the people of Samaria for a long time (Acts 8:9-11). Elymas the sorcerer, a Jew met in Cyprus, perverted the right ways of the Lord (Acts 13:6, 8). Sorcery ranks with the grossest of sins.
The wording is careful. He said he was somebody great, but he never said what made him great. The vagueness did his work for him.
He had dazzled them with wonder-working. He was content to drop a mysterious hint about its source: some greatness in himself beyond nature. That left their imaginations to go further than his cautious claim. For them he came to be "the power of God which is called great"; but before the true power of God all this collapsed.
Commentators do not treat Simon's hold as mere showmanship. They see him as an agent, and the city as ground the enemy already held.
The power over unclean spirits stands out here. In this and in other ways, Samaria appears to be largely under the power of the enemy, despite its professed worship of the true God. The truth had begun to work among them. That may well have stirred up special resistance from one who knew its power. Simon the sorcerer had been his special agent, sent to distract the Samaritans and turn their minds away from the truth.
Philip also worked wonders in that city. The difference between the two men lay in who they put forward.
To those captivated by Simon, Philip preached — not himself, however, but Christ. How different he must have appeared to them all from the sorcerer. Both did wonders. Simon exalted himself, and accepted the crowd's flattery. Philip preached Another, and enlisted the converts as disciples of Christ. He sank himself, his glory, his greatness, in the excellency of the One whom he preached.
A hold built over years came to an end. Commentators point to the message itself as the thing that broke it.
Simon's sorcery and falsehoods did great damage, leading on to his own blasphemous claims. We are told here that he misled everyone around him, small and great. What use are rank or education to guard from error? Yet all of it vanished like smoke before the light of the gospel. "The kingdom of God" and "the name of Jesus" wiped out the Samaritan's empty tricks and shameless frauds.
Philip came with the gospel of Christ, and that broke this man's spell. Nothing else can deliver people from slavery to Satan, whatever form that slavery takes.
Verse 13 says Simon believed and was baptized. Commentators read that response in the light of what impressed him.
Alas! it was the miracles and signs that struck him, not the word of God. Faith founded on miracles is worth very little. The Lord, when He was here, would not entrust Himself to such faith (John 2:23-25). Miracles may arrest and convince the mind. They may confirm faith where it already exists. But the word of God alone can lay bare the heart and conscience. This the unhappy Simon never knew.
- Claim — Simon's trade was sorcery. He hinted at some greatness in himself and let the crowd's imagination supply the rest.
- Capture — The hint worked on everyone, small and great; rank and education guarded no one from the error.
- Contrast — Philip did wonders too, but he preached Another. Simon exalted himself and took the applause.
- Collapse — Years of influence vanished like smoke before the light of the gospel. Nothing else sets people free from such bondage.
- Caution — The signs amazed Simon, but the word never searched him. Faith resting on miracles alone never reaches the conscience.
To whom they had all given heed, from small to great, saying, This is the power of God which is called great.
A whole city, from the lowest to the highest, had settled on one verdict about one man: he was God's power in person. The verse shows what a crowd will believe when a show of power comes without the truth of God.
The crowd's words are more than praise. One commentator points to a single word in them, and to what the oldest manuscripts say about it:
The oldest manuscripts keep the word "called"; the less reliable copies leave it out. The copyists probably did not see why it mattered and thought someone had simply added it. The word expresses the outrageous assumption of the impostor.
Behind the crowd's verdict lay a deliberate substitute for the truth:
The enemy seemed to be in possession like a flood. But the Spirit of the Lord lifts up a standard against him in the preaching of Philip, backed by the signs Philip did in front of their eyes. … Satan had sought to blot out the truth and set up a rival in sorcery. Sorcery is always ready to seduce, interest, and alarm those who do not know the true God. … The energy of the Spirit was at work in Samaria through a free herald of the gospel. This came after Jerusalem had refused the testimony with hatred to the point of death.
Nobody was exempt — not the educated, not the leading citizens. And one thing broke the whole system:
Simon's sorcery and falsehoods did great damage, and they led to his own blasphemous claims about himself. We are told here that he misled everyone around him, small and great. What use are rank or education in guarding a person from error? Yet it all vanished like smoke before the light of the gospel. "The kingdom of God" and "the name of Jesus" destroyed the empty trickery and shameless frauds of the Samaritan.
Why would a man work to gather a title like this? One writer names two motives, and the only thing that can break such a hold:
Self-exaltation and personal gain were his objects, as with every other misleader, ancient and modern. … Philip's coming with the gospel of Christ broke this man's spell. There is indeed nothing else that can deliver people from slavery to Satan, whatever form that slavery may take.
Set the crowd's great man beside the One Philip preached, and the contrast is total:
Pride and self-exaltation have always been the marks of man. So people have become easy prey for Satan, whose thoughts and desires have always been set against God and His Christ. What a contrast we see in the blessed Man whom Philip preached! … Here was a blessed Man whose ways were exactly opposite to those of every other man.
Loud claims to power should make a reader cautious. One writer holds the crowd's cry up as a mirror for today:
The Lord hates pretension to power in a day such as the present. The display of merely human power which we see on all sides is nothing like the power of the Spirit. Those who make loud claims that the power of God is with them resemble the crowds who followed Simon Magus, saying, "This man is the power of God that is called Great." They also resemble Laodicea, which says, "I am rich," not knowing that she is "wretched, pitiable, poor, blind, and naked."
- Claimed power. The crowd's title carried Simon's own outrageous assumption. The word "called" marks it as a claim, not a fact.
- Borrowed power. Satan set up sorcery as a rival to the truth. It seduces, interests and alarms people who do not know the true God.
- Unquestioned power. Simon misled everyone, small and great. Rank and education guard nobody from error.
- Broken power. The kingdom of God and the name of Jesus made the whole system vanish like smoke. Nothing but the gospel of Christ frees people from slavery to Satan.
- Counterfeit power. Self-exaltation was Simon's aim. It is the reverse of the Man Philip preached, whose ways were the opposite of every other man's. So loud talk about having God's power should make us cautious, not impressed.
And they gave heed to him, because that for a long time he had astonished them by his magic arts.
Commentary for this verse has not been generated yet.
But when they believed Philip announcing the glad tidings concerning the kingdom of God and the name of Jesus Christ, they were baptised, both men and women.
Philip preaches in a Samaritan city, and the people believe him and are baptized. That raises two questions: what did Philip preach, and why does Luke record who was baptized?
Philip matched his message to the people in front of him. The Samaritans already shared part of Israel's hope.
The Samaritans, though a foreign race, had for centuries taken Jewish ground. They had their temple on Mount Gerizim, and they had the Jewish Scriptures. They spoke of "our father Jacob." They took the Jewish hope as their own — the coming of the Messiah (John 4:12, 25). Philip therefore took them on their own ground, and announced the Christ to them.
A sorcerer named Simon had the city under his influence. Two things Philip preached broke his hold.
Simon's sorcery and lies did great damage, and they led to his own blasphemous claims. We are told here that he misled everyone around him, small and great. What use are rank or education to guard from error? All of it vanished like smoke before the light of the gospel. "The kingdom of God" and "the name of Jesus" wiped out the empty trickery and shameless frauds of the Samaritan.
One writer argued that believing "the name of Jesus Christ" is less than believing in Jesus Himself. That argument fails.
The same strange confusion runs through this writer's remarks on Acts 8:12: "What did they believe? The things concerning the kingdom and the name of Jesus Christ. They were then baptized, and so brought into the kingdom and to the name of Jesus Christ. But whether they truly believed in Him is another thing." Did he not know that "the name" is used for the person? (John 1:12; 1 John 5:13.)
The words "kingdom of God" appear less often in Acts than readers expect. Philip's preaching in Samaria stands almost alone.
Philip preached the things concerning the kingdom of God in Samaria (Acts 8:12), as Paul did at Ephesus until everyone living in Asia heard the word of the Lord Jesus (Acts 19:8)… Apart from Paul, in fact, the kingdom forms no part of the recorded testimony of anyone in Acts, except Philip at Samaria. This does not mean it was not established in the most real way. But the great subject of everyone's testimony, as they went from province to province and city to city, was Christ — His death, resurrection and ascension. The power of the Holy Spirit gave that testimony effect in souls and brought them to confess His name, and so the kingdom was formed and spread.
Philip did miracles. But the verse marks their believing as the turning point, and that order repeats.
When the Lord would start the work in Samaria, Philip went down and preached Christ to them (8:5). He worked miracles as well (6, 7). But we read, "when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women" (8:12). So at Damascus (9); at Antioch in Syria (11:19-24)… it is the word of God, and not the display of power, that first caught the attention of both Jews and Gentiles. And it converted those who listened to it.
Baptism followed faith, and it carried a public meaning.
Verses 12 and 16 show us that the baptized person professes an entrance into the kingdom of God. He also professes to take on himself the name of the Lord Jesus, as his new Master. This is just as Israel of old were baptized to Moses — see 1 Corinthians 10:2.
The words "both men and women" mark a change from the sign God gave Israel earlier.
Only the males among the Jews were circumcised; disciples, both men and women, were baptized (Acts 8:12).
The next verse adds Simon to the baptized. His case is the warning attached to this passage.
He was amazed when he saw the great miracles. But more than that, he also believed, was baptized, and then stayed with Philip. But his faith was not through the word of God. God's word alone can produce faith in man, for faith comes by hearing, and hearing by the word of God. Simon was captivated by the miracles he had seen. Philip was deceived by him, but not Peter, who uncovered his wickedness.
- Word. What broke Simon's hold on Samaria was a message believed, not a greater display of power. The word converted them, not the wonders.
- Name. "The name of Jesus Christ" is not a lesser thing to believe than the Person. The name stands for Him.
- Kingdom. Philip's preaching of the kingdom of God is one of the few such records in Acts. Elsewhere the kingdom spread as people came to confess Christ's name.
- Baptism. Believing came first, then baptism. Baptism professes entry into the kingdom and taking the Lord Jesus as new Master. Unlike circumcision, it was given to women as well as men.
- Reality. The same baptism that marked real converts also covered Simon. His faith rested on miracles. Profession is one thing; a work of God in the heart is another.
And Simon also himself believed; and, having been baptised, continued constantly with Philip; and, beholding the signs and great works of power which took place, was astonished.
Simon had held all Samaria under his spell. Now he is the one amazed. He believes, Philip baptizes him, and he stays close. But what was that belief worth? Peter later tells this same man that his heart is not right before God.
Before this verse can be weighed, the scale of what happened in Samaria has to be seen. The preaching of Christ ended the sorcerer's career as the man everyone called great.
This man's spell was broken by the coming of Philip with the gospel of Christ. There is indeed nothing else that can deliver men from the grip of Satan, whatever form that grip may take.
Verse 12 and verse 13 do not use the same words, and the difference is not flattering to Simon. The men and women simply believed and were baptized; of Simon alone we read that he stayed near Philip and was amazed at what he saw.
This was what carried him away — not the love of God, not the truth of Christ, nor the grace of the gospel even to such a guilty, deceitful wretch as himself, but the astonishing power at work before his eyes… Others had their eyes drawn to the kingdom and its holy glories; others in spirit fell down and clasped the feet of their unseen Saviour and Lord Jesus Christ, lost in wonder, love, and praise. Simon was in ecstasy as he watched the signs and great deeds of power… Not a word suggests self-judgment before God, not a word of any gracious work on his heart.
It was the miracles that had this influence over his spirit, not the seed of God, the divine word entering his heart. Believing because of miracles alone is not the faith that works by the Holy Spirit. God may indeed work miracles and signs to confirm His word. The end of John 2 shows that Jesus did not trust those who had believed in this way. When the Spirit of God works, He produces needs in the soul that Jesus alone can satisfy.
This kind of faith can be perfectly honest and still be empty.
It may not be in the least insincere, and those who believe this way may be the readiest to fight for their creed if it seems necessary. But there is no life, as there is no repentance, no link with Christ formed by the Holy Spirit through receiving the word.
Philip baptized Simon along with the rest of Samaria. So what can baptism do, and what can it not?
The gift of the Spirit, a few verses later, is what exposed the difference.
When the Holy Spirit was given, the line was drawn between what was real and what was not. Not all who are baptized prove to be real, but the Spirit is given only to those who are… Simon submitted to all this; nevertheless, when the test came, reality was not found in him.
Philip took Simon at his word.
Simon confessed the Lord, and Philip baptized him. I have no doubt Philip thought he had caught a great fish, and would have brought him into the assembly of believers. But the Lord had His eye on His assembly, on His dear servant, and on this daring sinner. So through Peter He brings out Simon's real state.
Simon Magus is like a buoy fixed by the hand of God over a sunken rock, to keep passing ships away from it. He is a solemn warning to all false professors. Learn this lesson: neither baptism nor making a profession of Christ can save you. He was baptized, he professed to follow Christ, and he sought entrance into God's assembly. He was clearly not saved then, and whether he ever was saved is doubtful. Nothing will do but real possession of Christ.
- Amazed, not changed — the signs held Simon; God's word never entered his heart.
- Evidence, not faith — believing because you saw a miracle is not the faith that works by the Holy Spirit.
- Sign without substance — baptism is an excellent sign where there is life and faith. Without them it only deepens guilt, with a Saviour in plain sight.
- The Spirit draws the line — not everyone baptized proves real. The gift of the Spirit exposed what Philip could not see.
- A buoy over a rock — Simon warns every passer-by: neither baptism nor profession saves. Only having Christ does.
And the apostles who were in Jerusalem, having heard that Samaria had received the word of God, sent to them Peter and John;
News of Philip's preaching in Samaria reaches Jerusalem. The apostles answer by sending two of their own to a place Jews avoided. Why did they get involved at all, and why these two men?
The report that reached Jerusalem was not about crowds. It was about a word received. One writer shows how striking that is, given the long history between the two peoples:
"Samaria had received the word of God" — I think that is a beautiful phrase. The Jews had been trying hard to make them receive the law, but it had been a complete failure. That was the reason why "Jews have no dealings with Samaritans." What the law failed to do, the sovereign grace of God accomplished. The whole city received the word. "And there was great joy in that city." It was one of the triumphs of grace.
No one in Samaria asked for help. The apostles still acted, because these new believers belonged with them:
This shows that independence between congregations is as far as possible from the will of God. There was no holding aloof on the part of the leaders in Jerusalem, though we hear of no request for their intervention from the Samaritans. The apostles felt as members of the one body of Christ for the fresh objects of divine grace.
They could have reacted very differently. Philip's work looked irregular, and his converts still lacked something:
They did not give way to natural prejudice. They did not denounce Philip as irregular in what he was doing. They did not seize on the absence of the gift of the Spirit as a reason for discounting the whole work at Samaria, or even disowning it altogether. They bowed to the sovereign grace of God. From their own number they chose two who ranked among the very chief of the apostles — Peter and John.
The Samaritans had welcomed the word, yet they had not yet received the Spirit. One writer traces the delay to a danger God meant to head off:
Here, as it appears to me, is why divine wisdom led to this striking difference at Samaria. The need was to prevent that independence to which even Christians are so liable. Samaria was especially open to this evil, so it called for a much greater guard. How painful it must be to the Spirit of God if the old pride of Samaria were to rise up against Jerusalem! God would cut off the very appearance of this. His Spirit acted freely toward Samaria without the apostles, yet the Holy Spirit was given through the laying on of their hands. That solemn act was not only an old sign of divine blessing, but of identification too.
The two men sent were the last pair anyone would expect to go:
The Spirit did not fall on them at once, as on the company in Caesarea in Acts 10:44. Instead the Samaritans waited for this blessing until Jerusalem spoke through Peter and John. God openly showed that the Church, whether planted in this city or in that, is one. … The choice of instruments, too, was remarkable. Peter was the 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 whether he should command fire to come down from heaven and consume the Samaritans.
The Samaritans were genuine believers before Peter and John arrived. Kelly insists on a distinction that the whole passage turns on:
God so ordered it that the Holy Spirit should not at first be given to the disciples at Samaria. I do not mean only to men like Simon, or to false believers, but even to those who were true. They could not have believed the gospel without the quickening work of the Holy Spirit. But we must distinguish between the Holy Spirit giving life and God giving the Holy Spirit Himself.
Kelly then warns readers not to make this a standing practice:
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 anyone concludes that men commissioned by God must now lay on hands to give such a spiritual blessing.
- Received — the word of God did in Samaria what the law never could. Grace won where legal pressure had failed.
- Responded — the apostles did not ignore the news or question Philip's odd methods. They sent two of their chief men.
- Restrained — God held back the Spirit. Old Samaritan pride was not to rise up against Jerusalem under a Christian name.
- Related — laying on hands meant identification. The two chosen were the strict Jew and the man who once wanted fire on Samaritan heads.
- Reserved — believing brought life by the Spirit; receiving the Spirit Himself came after. And the delay served that hour, not ours.
who, having come down, prayed for them that they might receive [the] Holy Spirit;
Philip had preached in a Samaritan city, and crowds believed and were baptized. Something was still missing, so Peter and John came down from Jerusalem — which raises two questions: what more could these believers receive, and why the wait?
The phrase does not describe becoming a believer. It describes a Person coming to live in someone.
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.
So the Samaritans could be real converts and still be waiting.
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.
Luke is precise about the content of the prayer, and the wording repays attention.
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.
Samaria and Jerusalem had a long history of religious rivalry. Commentators widely agree that this history explains the unusual delay.
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.
The apostles' journey settled a question that could have been raised against the mission itself.
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.
Does this set a rule for today?
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.
The letters to the churches show the normal order.
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".
- Rivalry — Samaria and Jerusalem were old religious rivals. God acted to stop that prejudice from splitting the church.
- Delay — Real, baptized believers waited for the Spirit until the apostles came. Believing and receiving the Spirit are two different things.
- Prayer — Peter and John asked for the gift itself, the Spirit who comes to live in believers, not for a display of power.
- Unity — Their hands on the Samaritans tied the new work to the old, and marked Philip's mission as God's.
- Exception — This event was exceptional. The letters set the lasting pattern: believers are sealed with the Spirit when they believe.
for he was not yet fallen upon any of them, only they were baptised to the name of the Lord Jesus.
A city in Samaria heard the gospel from Philip. The people believed and were baptized. Yet something was still missing. Two questions follow. What had these believers not received? And why did God wait until Peter and John came?
The verse does not say the Samaritans lacked miraculous signs. It says the Spirit Himself had not fallen on any of them. One writer draws the line between the outward signs and the Person behind them:
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.
Their faith was not in doubt. Yet one writer marks what they still lacked:
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 same distinction reaches back before Pentecost. The gift waited on redemption:
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.
Baptism in the name of the Lord Jesus was no empty ceremony. A name stands for the person:
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.
One writer traces the delay to the old quarrel between the two places:
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.
One writer separates the Spirit's work in a person from His sealing, and notes who laid on hands:
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.
Laying on of hands was not the only way the Spirit was given then. C. E. Stuart lists three:
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.
- Gift, not gifts. The lack at Samaria was not missing signs but the Spirit Himself, who had not yet fallen on any of them.
- Believers first. They were already saved children of God before they received the Spirit.
- Sealed second. Being born of the Spirit and being sealed with Him are two different things.
- One body. The delay tied Samaria to Jerusalem, so old rivalry could not harden into two rival churches.
- One name. Baptism in the name of the Lord Jesus meant identifying with the Christ Philip preached.
Then they laid their hands upon them, and they received [the] Holy Spirit.
Philip preached in Samaria, and a whole city believed. But the Holy Spirit did not come on them until two apostles arrived from Jerusalem — which raises three questions: what were these believers missing, why the wait, and does the same order hold today?
The Samaritans were not half-converted. Commentators say their place before God was already settled. One blessing, though, had not yet reached them.
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.
The laying on of hands did not stand alone. It followed prayer, and that prayer was not a nervous experiment but a claim on a promise already made.
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.
The delay was not an accident. Writers point to the old rivalry between Jerusalem and Samaria as the reason.
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.
So what did the act itself say? It declared that the two sides belonged together, and the choice of these two men made that all the sharper.
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.
Here the Spirit came only after the apostles laid on hands. Some have built a two-stage Christian life on that. The letters written to the churches rule it out.
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.
The practice itself has the same limit. In every case of this kind, the hands were apostolic.
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.
- Saved, then sealed. The Samaritans already believed and were children of God. The Spirit was a further blessing, and God does not want anyone left without it.
- Delayed on purpose. The gift was withheld until Jerusalem arrived, so that old rivalry could not harden into two competing churches.
- Prayer first. Peter and John did not presume. They asked God, counting on His faithfulness to His promise.
- Hands mean oneness. Laying on hands said "we are one with you" — Jerusalem owning Samaria as its own.
- Apostolic, not repeatable. No letter to the churches tells a believer to seek the Spirit later, or through hands. To claim this practice today, you need a succession the Bible never grants.