Bringing Clarity to Spiritual Confusion

INTRO: I have never been a soldier, so I have not been at war and therefore never been in a real battle. Some of you have. But I can imagine the possibility for confusion on the battlefield, especially in close hand to hand combat. [image] In such a situation they would want to clearly mark who is who, to know friend from foe, because it might be hard to tell in the heat of battle. How challenging and confusing and dangerous might it become then if there were some enemies hiding in amongst them clothed as if they were on the same side? Or what if the enemy could create division so that the army, which should be on the same side, is not working together.

There’s no question that a spiritual war rages cosmically in the unseen realm. The world is the arena, but the battle is over the glory of God in the hearts of humanity. The great adversary, Satan, would usurp God’s glory for himself and do anything he can to taint and tarnish God’s glory. Such is indeed a fool’s errand, but we can see why he would not only twist truth to deceive but also would particularly want to aim attacks where the gospel is victoriously advancing.

With massive growth of Christ’s church in Jerusalem after Pentecost, Satan undoubtedly thought he was gaining ground through the persistent hard-heartedness of the Jewish religious leaders against Jesus and his followers. And now Stephen’s stoning, at the hands of the Sanhedrin, has opened the floodgates for the first broad persecution of the Christian church in Jerusalem. But while Saul thought he was inflicting damage on the church (at this point also siding with Satan, although he knew it not), God was in fact accomplishing the very mission that Christ had commanded and promised (Acts 1:8).

Persecution is one tactic. Confusion is another. Philip’s ministry is meeting with great spiritual success in Samaria. Will the believers in Jerusalem unite with these mix-breed believers, or will old divisions remain? And with some kind of spiritual power having previously been displayed in Samaria, how will the believers now distinguish the Holy Spirit’s work from that which is pagan and false?

These are the tensions we find in our study of Acts 8:9-25. There is a need for clarity where there is potential for spiritual confusion.

Acts 8:9–25 ESV

But there was a man named Simon, who had previously practiced magic in the city and amazed the people of Samaria, saying that he himself was somebody great. They all paid attention to him, from the least to the greatest, saying, “This man is the power of God that is called Great.” And they paid attention to him because for a long time he had amazed them with his magic. But 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. Even Simon himself believed, and after being baptized he continued with Philip. And seeing signs and great miracles performed, he was amazed. Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, who came down and prayed for them that they might receive the Holy Spirit, for he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. Then they laid their hands on them and they received the Holy Spirit. Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, “Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit.” But Peter said to him, “May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God. Repent, therefore, of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you. For I see that you are in the gall of bitterness and in the bond of iniquity.” And Simon answered, “Pray for me to the Lord, that nothing of what you have said may come upon me.” Now when they had testified and spoken the word of the Lord, they returned to Jerusalem, preaching the gospel to many villages of the Samaritans.

A central thread woven through these verses is the theme of the Spirit’s power at work in Samaria (power is mentioned again and again). The Spirit’s powerful working generates a dramatic response from the people, including Simon (vv. 9-13). That same response generates a need for the Apostles to confirm that this is indeed a work of the Spirit displayed in Samaria (vv. 14-17, & 25). And it is the Spirit’s power we find Simon yearning for in his heart, which generates a confrontational warning from Peter (18-24).

The Spirit’s Power in Samaria: Reception to Philip’s Preaching (vv. 9-13)

In each section, our process today will be to ask an answer questions in two categories. The first category is to figure out why the author is telling this to his audience. (questions we should always ask ourselves as we read & study the Bible) Why this, why now, how does this fit with the author’s overall purpose?

The second category works to broaden and bridge. How should this fit into our broader scriptural/theological understanding, and how do we bridge the situation in the text to our own lives?

What does it accomplish to introduce Simon the sorcerer’s reaction to the Spirit’s work in Philip’s ministry?

It shows the extent of God’s power working through the Spirit in Samaria, and it contrasts God’s power with other spiritual forces.

Simon was doing some magic/sorcery that really did amaze the people of Samaria (9a), so that everybody paid attention to him and thought that he was a manifestation of God’s power (10). Of course, it seems that he himself initiated this idea (9b). (v. 11 repeats)

However, what happened when the people experienced the real power of the Spirit in Philip’s ministry? Their attention shifted, and rightly so. Simon’s sorcery paled in comparison to what the Spirit is doing. (review vv. 6-7)

To be sure, we get the idea that Simon did things that actually impressed people, which is likely a combination of trickery and spiritual evil in pagan practices. - We see in this a common human tendency toward synthesizing their allegiance to Israel’s God with other pagan religions practices. This would have been true to some degree even within Judaism, but definitely more prominent in Samaria, particularly in a city with significant pagan influence.

Historically, however, “...most segments of Judaism would attribute [pagan sorcerers performing miracles] to Belial (Satan).” (Craig S. Keener, The IVP Bible Background Commentary, Ac 8:13.) Luke’s readers then are meant to view this magic unfavorably and certainly as inferior. What the sorcerers did in Moses’ day in Egypt was to replicate a plague or other sign on a smaller (or much weaker) scale. So that’s what we have here too, only in reverse order.

So not only does the Spirit’s power shift everyone else’s attention to Philip’s message, but Simon himself supposedly believes and follows Philip (v 13a). We reserve judgment on whether or not this conversion is genuine, not only because it is too early to tell and Luke doesn’t say specifically. But whether or not we can say with certainty, there is undoubtedly a serious question about his motivation, generating more than a hint of doubt. - In 13b, “great miracles” is literally “great works of power.” Is Simon’s response a genuine submission to Jesus as Lord and his only Savior, or is he amazed and enthralled with what he perceives as great power?

What is clear so far is that the Spirit’s power is much greater than whatever Simon was doing.

What is also clear is that the Spirit’s power was drawing attention to the message of the gospel of Jesus Christ, which Philip preached faithfully. And it is that very issue to which we turn our attention in order to answer a theological question in this context:

How do we discern spiritual truth from falsehood? - Is Christ & his kingdom central? Is the true gospel clear?

Focus your attention on v. 12 again, please. The Gospel of Jesus Christ brings clarity to spiritual confusion.

God is using Philip as an instrument of the Spirit’s power, but Philip is not the focus. The focus is on Jesus Christ and his kingdom, which Philip “evangelized” (proclaimed the good news) faithfully. And the people are baptized as an outward demonstration of the new commitment in their hearts.

The Apostle John, who went with Peter on this apostolic errand to Samaria (middle section of our text), gives this Christological focus as one of two primary tests for distinguishing spiritual falsehood from God’s truth. In his first letter to the Christian churches, John writes about the fundamentals of true Christianity. Like a loving pastor, what he says is comfort and confirmation to those who are staying true to the fundamentals of sincere faith, but there is also then a warning about those teaching falsehoods. In chapter 4 vv. 1-3, here is the first test: Is there clear confession that Jesus is God who came in human flesh?

1 John 4:1–3 ESV

Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already.

Christianity is literally right relationship to God through Jesus Christ. The gospel is that God offers forgiveness and restoration to sinners by his own grace through the work of the divine Son. We receive that gift by grace through faith in Jesus. Any spiritual teaching that dilutes the fully deity and full humanity of Jesus is not from the Spirit of God, who himself inspired the teaching concerning Jesus which is recorded in God’s word.

So the Spirit’s power blows Simon’s sorcery out of the water and generates a huge response to the gospel in Samaria. But how will the Jewish church respond to Samaritans coming to faith in Jesus?

The Spirit’s Power in Samaria: Confirmation from Peter & John (vv. 14-17, 25)

There’s a need for clarity for the church about this powerful ministry and reception of the gospel in Samaria. So the focus shifts from Philip to the Apostles. (In fact, we don’t hear about Philip again until v. 26, unless he’s included in the “they” of v. 25, which I think he might be.)

What does it accomplish for the Apostles to send Peter & John down to Samaria?

Peter and John’s presence brings clarity. They are able to confirm the ministry the Spirit is doing through Philip, and especially that Samaritans are genuinely coming to faith in Jesus. Their prayer for them to receive the Holy Spirit likewise lends apostolic authority to these new believers in Samaria being united into the covenant community.

I’ve mentioned before in this study of Acts, that at times when a new group of people is being reached with the gospel, there is some kind of obvious manifestation of the Spirit as confirmation not just for them but especially for the church at large. And there is, each time, apostolic affirmation. So here, so with the Gentiles who are saved when Peter preaches to them (10:46-47, with a note there that speaking other languages and extolling God was confirmation that they had received the Spirit). Again with a dozen of John the Baptists followers (Ac 19:4-7), when Paul taught them that they must believe in Jesus, and baptized them, and then also laid hands, they received the Spirit and spoke languages and prophesied.

Due to the similarity with those other instances, it is possible the inference here might also be that there was a manifestation of speaking in languages. (That isn’t explicit, so we shouldn’t insist on it.) Many other places in Acts, because Apostolic affirmation isn’t needed, individuals and even groups are believing in Jesus and receiving the Spirit and being baptized without such outward manifestation every time.

Again, as we have also said before, we must take the balance of NT teaching to know if things described in the transitional period of Acts are normative. (Is this something we should always expect? Is this something we are commanded to practice?) In Acts especially, but even with all biblical narrative, we must view it more broadly in terms of the author’s message and theological purposes.

If, in this section, it is apostolic authority which brings clarity to spiritual confusion, what about situations that we might face today?

How do we know if a movement is from God? - Would the Apostles confirm this spiritual activity, & how can we tell?

How do we know the difference between chicanery or pagan sorcery versus the true work of the the power of God through the Holy Spirit? The first test we discussed is that the Holy Spirit’s work draws attention to Jesus of Nazareth as the Christ, God in human flesh. Now our text and John’s second test also intersect at this point: Is this spiritual movement worldly, or does it submit to the Apostles’ teaching in Scripture?

1 John 4:4–6 ESV

Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world. They are from the world; therefore they speak from the world, and the world listens to them. We are from God. Whoever knows God listens to us; whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of error.

Since Jesus himself conferred upon them this apostolic authority, what they teach is from God. So whatever the apostles would confirm as being consistent with the Holy Spirit’s work, as they do with Philip’s ministry in Samaria, we know it’s from God. But if that spiritual movement doesn’t submit to Christ as Lord (diminishes him and his work in any way), and if it doesn’t submit to the apostolic teaching recorded for us in the Spirit-inspired Scriptures, then it isn’t from God.

Before we end this topic of the confirmation and clarity it brings to send Peter and John down to Samaria… (c. 25). Notice that it also leads to further apostolic teaching (bringing even greater clarity for the new believers), and then evangelizing in more Samaritan villages on the way back (yet further confirmation that the Spirit is bringing Samaritans into the kingdom as well).

[map] Here’s the approximate path back from the city of Samaria to Jerusalem.

[second map] Here’s another map that zooms in a little closer and shows at least some of the larger populated areas in Samaria. Even if they took a fairly direct route, there would have been a great many villages along the way. (When you get down to Shiloh, you’re back in Judaea.)

Ok, now we turn from the reception to the gospel and the confirmation of Samaritan’s believing, to the confrontation between Peter and Simon over Simon’s desire to wield the Spirit’s power himself.

The Spirit’s Power in Samaria: Confrontation with Simon’s Heart (vv. 18-24)

Again, the Spirit’s powerful working in Samaria not only confirms the spread of Christ’s Church beyond Judaism but also highlights the spiritual power struggle for the hearts of men.

What does it accomplish to highlight the collision of Simon’s heart with Peter’s warning?

It introduces (in these earliest stages of church expansion) the possibility of false conversions & the probability and danger of falsely-motivated would-be leaders and teachers.

This raises serious questions about the sincerity of Simon’s conversion due to indications about his motivation. What is Simon’s focus in his request? What does Peter focus on in his rebuke? (vv. 18-19… 20 … having read of Ananias and Sapphira, we’re wondering if Simon might not keep breathing) - First part of his response: The Spirit is the gift of God, Peter says, and not some sorcery we are performing by our own power. Therefore, it’s not something we can give you. In the same breath he’s also saying… The Spirit’s power is not for sale (bc God alone can bestow his Spirit). The Spirit’s power is not for personal gain (bc God alone receives the praise). The Spirit’s power is not a means to your own ends (bc God the Holy Spirit is accomplishes God’s purposes).

Peter’s indictment goes deeper. (21) Simon’s request, his behavior, is overflowing out of his heart. He has no part or lot (no share in something) bc his heart is not right before God. - Are we dealing with a misguided or sinning believer, or one who is not a believer? - Does Philip know if Simon is sincere or not, especially early on? Do even the Apostles know for sure? (They might, but we are less certain. But with these words here, and early church tradition suggesting that Simon was the first false teacher, I lean towards Simon being false.)

What Simon must do, Peter says, is repent (22). And in your prayer to the Lord, seek forgiveness for the wicked intent of your heart. And this is bc, at present, he is in a state of bitter envy (or bitter poison) and in the bond of iniquity. We are familiar with the NT concept that until Christ sets us free, we are enslaved to sin. It rules us. So too, this desire for power is a poison of which Simon must stop drinking.

Simon’s response is enigmatic (24). Is this repentance, or merely a desire to escape from the consequences of his sin. I think you can tell that I lean towards the latter. - Sometimes, perhaps even often, we just can’t be absolutely certain whether or not someone is a believer. Time might tell; standing before God certainly will.

So Peter must quash this wickedness now because Simon could be a dangerous false leader among these people in this Samaritan city. What about us?

How can we decide whether or not to follow? - What can we discern about the character & motivations of key figures?

We’ve already seen that the gospel must be clear, and the true Christ exalted. And there must be submission to the Apostles authority, which is codified for us in the NT Scriptures. Finally then, we can bring clarity by being discerning about what appears to motivate any leader that we might follow.

Just as we must not ignore red flags that give us pause about certain spiritual activity, nor can we ignore red flags about a person’s character.

- This looks like a pursuit of power and personal gain (not really glorifying God alone), more about building this person’s kingdom rather than Christ’s kingdom. They want to add additional revelation and teaching to God’s revealed word, or elevate worldly wisdom alongside the Bible. They do not take pursuing holiness seriously, or there are other glaring character issues in the leader. This looks a lot like a paltry and puny version of what this would look like if it were really accomplished by the power the Spirit of the one true God. (not an exhaustive list, but it’s a start)

We must saturate ourselves with God’s word and “test the spirits to see whether they are from God.” (1 Jn 4:1-6)

Conclusion:

How can God’s truth in Acts 8:9-25 help us bring clarity to spiritual confusion?

Because a spiritual battle rages (Eph 6:10-12), we need these tests for clarity in spiritual confusion. It is true that we can be duped by a facade of “glorifying God” (Col 2:8, Eph 5:6), even as we can be deceived by the false intentions of our own hearts. But God has given us his Spirit (Gal 4:6), the same Spirit who has given us God’s word.

That passage from 1 Jn 4:1-6 confirms a couple of primary tests we see in this passage as well: Accurate Christology (Jesus is God incarnate) and Submission to the Apostles’ teaching in God’s word. Another test we see here is the test of a person’s character and motivations.

So how are we to proceed?

First, you must apply the tests to yourself. “Examine yourselves, to see whether you are in the faith.” (2 Cor 13:5, 2 Pet 1:10-11) - We must be warned that we could be false and not be God’s true children. (Matt 7:15-23) - Do you submit to Jesus as God who came in human flesh, whom you desperately need to atone for your sin, and who rose again and ascended to heaven to be advocate for His own? Have you believed that he is the only means to right relationship to God and therefore confessed that he is Lord?

We must also be warned that we can yet have wrong motivations as believers. So we must listen to God’s word and be attentive to godly people around us (to caution our hearts), and we must frequently repent of sin and confess it to God. (1 Jn 1:9)

I’ll close out this list with things that Jude, Jesus’ half-brother, instructed the church when he was warning them about false teachers:

Jude 20–21 ESV

But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life.

We must build ourselves up in the true faith and bind ourselves together in God’s love as we wait for Christ’s return. (Jude 20-21)

We must pray for God to expose false teachers and bring people to saving faith in Jesus Christ. (Jude 20 into 22-23)

Jude 22–23 ESV

And have mercy on those who doubt; save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh.

We must proclaim to them the truth of the Lord Jesus Christ while keeping ourselves holy. (Jude 22-23)

And finally, we must remain calm and confident in the promise of our Lord. (Jude 24-25)

Jude 24–25 ESV

Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen.