[Wed, 5 June] Acts 8:9-25 (1106 words; 3/13)
This episode, where there is a delay between the Samaritans believing in Jesus and then 'receiving' the Holy Spirit, has unsurprisingly caused much debate. There is another like it, in 19:1-7, where Paul encounters disciples of John the Baptist who had not been baptised into the name of the Lord Jesus (v. 5). There are some important parallels: in both cases, the believers are multiple; they have already responded with faith; an apostle lays on hands and prays; the reception of the Holy Spirit is manifest i.e. "they spoke in tongues and prophesied" (19:6) Granted, Luke does not say that the Samaritans spoke in tongues or prophesied (8:17), but it seems likely that they did, partly because Simon could see that they had received the Holy Spirit, and was so impressed by what he saw that he offered the apostles money to learn the technique or formula (v. 18-19). Also, because the Gospel has crossed a significant historical barrier, it seems that it was important that the reception of the Holy Spirit be unmistakable and connected to apostolic authority. This is made extra clear in the case of the Gentiles (10:44-47 cf. esp 11:17).
It is significant that these 'Pentecost' type experiences happen in groups. They are different from the occasions when someone is filled with the Spirit for a certain specific task, like healing or giving a defence. These group experiences serve as an outward sign: in the case of the original Pentecost, the sign was the beginning of the last days, inaugurated by the resurrection and exaltation of Jesus the Christ. For the group in Jerusalem after their first taste of official opposition, it is a reaffirmation of their mission to testify to the risen Lord, and the assurance that God will always meet their needs in this task, even if the opposition was to intensify. For the Samaritans and Gentiles, it is the sign that God has accepted these groups, and not only that, but that he has accepted them on precisely the same basis that he has accepted those of his people who have believed. The last example, of the Ephesian disciples of John, may serve to prove the supremacy and necessity of baptism into the name of Jesus i.e. that following John is not enough. He was the one who pointed to the coming one. It is to that one that one must look. The disciples of John the Baptist have, of course, all died out or otherwise followed Jesus, but for a while it must have been an issue.
But because most of these events have the element of the laying on of hands--which must have been noticed by Simon Magus, who, as a magician, would be looking for the formula, gesture, action or object that enabled the apostles to wield this mighty power--it has been deduced by some Christian traditions that apostolic authority is required for the giving or baptism of the Holy Spirit. But that does not seem to be the right thing to deduce from these extraordinary moments. Apostolic authority was crucial in the beginning, but it is worthing noting that when the Spirit falls on the Gentiles, Peter is still speaking the Gospel to them (10:44-45)! God acted unilaterally, as it were.
As the Gospel goes out into the world, a new kind of opposition appears, which is that of magic. The apostles will continue to face official opposition of varying kinds, but now the apostles must confront paganism, with its overt idolatries and challenging behaviours. In the ancient world, it was not always clear what was miracle and what was magic. In general, magicians tended to work more in secret and for money. They depended on esoteric knowledge, rituals, certain words or formulae, and special locations. It is telling that Simon had spent a long time preaching about himself (8:9), whereas when Philip turns up, he preaches about "the good news about the kingdom of God and the name of Jesus Christ" (8:12). Luke says that Simon believed and was baptised, but perhaps it is also significant that he adds that Simon was amazed at all the signs Philip was doing (v. 13). One can only speculate, but perhaps the magician had not yet come to see his career as idolatrous and sinful, and perhaps he wondered if he might have a role to play in this new kingdom. Once he sees what amounts to the premier authority--the apostles and their seeming bestowal of the Holy Spirit--he now steps forward and attempts to buy it (presumably he has had to buy magicial secrets in the past--see Acts 19:18-19). He earns a sharp response from Peter, who sees that his "heart is not right before God" (v. 21). Simon is crushed by the rebuke and begs for intercession. Is his sorrow genuine, or is he merely afraid of this obviously powerful man? We do not know. I wonder why Simon was there to witness the coming of the Spirit, but was not himself prayed for by the apostles to receive it...?
Peter and John add also their own testimony and "the word of God" to the Samaritans, and then on their return to Jerusalem, they preach to many other villages. It is a wonderful turnaround particularly for John (see Lk 9:54)!
(1) It is of course true that in his inaugural sermon Peter says: "Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit." This looks like repentance precedes the gift of the Holy Spirit. But Peter is explaining what the phenomena is that has drawn this crowd (i.e. the pouring out of the Spirit in the last days), and his invitation here is to share in it through belief in Jesus. Elsewhere, Paul makes things clearer e.g. 1 Cor 12:3: "Therefore I want you to understand that no one speaking by the Spirit of God ever says “Let Jesus be cursed!” and no one can say “Jesus is Lord” except by the Holy Spirit." (see also 2 Cor 3:17-18; 4:6; Rom 8:7-9; Eph 2:1-9).
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