Discerning Truth: The Need

Introduction:

Last Sunday, we learned we saw Saul embody an attractive kind of religious zeal.

We must distinguish between truth and error.

This is part of our human responsibility.

We also saw the believers persist in their faithfulness despite the intensity of the suffering they faced.

Philip illustrates persistence in preaching.

Now, we must think about something else that people find attractive:

Magic men who claim divine power.

We must learn to steel ourselves against those who make such claims.

We must practice discernment here too.

Truth faces opposition in word and deed.

The difference is not always obvious.

Samaria Listens to Philip

The crowds in Samaria paid attention to what he was saying:

when they were hearing

when they were seeing

Philip imitated Jesus:

Many of those having unclean spirits were coming out shouting with a loud sound.

Many paralytics and lame were healed.

This all produced great joy in the city.

We should wonder why.

Simon Leads Spiritual Opposition

The writer of Acts signals the importance of Simon (see Acts 8:9).

He gives his name: Simon.

Simon existed in the city, prior to Philip’s arrival, as one doing magic.

This was quite common, or believed to be, in the ancient world.

Philip’s audience in Samaria (we do not know which city) already had someone present whom they respected.

They called him “The Great” or “The Great Power of God.”

They believed him to be the embodiment of the power of God.

Note the parallel between Acts 8:6 and Acts 8:10-11.

He had worked what is referred to here as “magic.”

For a long time, he had mesmerized the people of Samaria.

Philip now appears as an interloper who has interrupted the fascination people have had with Simon.

We might also note the contrast between Philip preaching the Messiah to them versus Simon talking about himself.

When error imitates truth, how do we distinguish between them?

Introduction: Part 2

Events in Samaria challenge us to stretch our thinking.

It is not easy to work through.

Simon also forces us to consider the possibility of “fake” believers.

John 2.

Mt. 13:24-30;36-43

Can unbelievers masquerade as believers?

Simon the Charlatan

Philip’s preaching intrigued Simon.

Was a genuine believer?

Notice how his behavior now comes to imitate the behavior of the people.

Part of Luke’s point in Acts 8:12-13 is to show how the response of the people affected Simon.

While we could draw the lesson that the appropriate response to the message is believing and being baptized, Luke, so it seems, wants the reader to consider the danger of someone like Simon.

Error masquerades not only as truth but within the truth (this should be emphasized, perhaps from the outset.).

He turned out to be a populist not a genuine leader with the truth.

This question will demand revisiting later.

An Apostolic Delegation

Acts 8:14 explains the apostles, still in Jerusalem, heard Samaria had received the word of God.

We are pointed toward something genuine and real happening in this Samaritan city.

Consequently, they delegated Peter and John to travel there.

Luke does not explain how this process worked.

He also does not explain why they went.

Presumably, they came to investigate given the tensions that long existed between the Jews and the Samaritans.

We can also consider the universality of the gospel message:

Jews (of all persuasions).

Hellenistic Jews (counted in the above, but singled out in the text).

Now Samaritans: considered half-breeds.

Luke builds toward non-Jews, but he has not taken the reader there yet.

Having come to this city, Peter and John requested on behalf of the Samaritans so that they might receive the Holy Spirit.

There is no explanation why they did this other than the Spirit had not yet “fallen upon any of them.”

Philip, so far as we know, did not anticipate that would happen to them, but the Apostles, apparently, did.

A Test Case for Simon

The writer of Acts highlights this event for the confirmation of genuine reception of the Word of God (Acts 8:14) on the one hand and for how this event exposes Simon as a fraud on the other.

Acts 8:17 provides clarity enough: they were receiving the Holy Spirit.

Luke provides few details.

He, apparently, makes connections back to Pentecost.

Simon, in Acts 8:18ff., interprets what he sees as something common, something he may have experienced before.

He thinks the Apostles have some kind of special knowledge that he could buy and use for his own benefit.

Peter condemns him, in Acts 8:20, quoting from Ps. 78:37 (see this context).

He also calls upon him to repent from this evil and request that the Lord might forgive “the intention/purpose” of your heart.

Reference to Dt. 28:19 following indicate Peter associates Simon with an idolatry, not just someone who might cause problems with the unity of the congregation.

So far as we know, Simon did not repent, but he asked the apostles to intercede for him.

Luke says nothing about whether they did.

Simon did not want to face something bad from a god.

We are left to wonder if Acts 8:25 refers to conditions in Jerusalem improving so that more than the apostles intended to return to Jerusalem.

They continued to proclaim the message throughout Samaria.

Samaria Provides Lessons

Another important lesson that comes from the text is that people in Samaria, unbeknownst to them, are part of a spiritual conflict.

Part of the allure of any message could be that those who preach it may “do some good.”

We must learn to think, not just to react.

We must learn to think, not just feel.

Feeling is not the same as thinking. Reacting instinctively is impulse, not thought.

Impulse has its uses, for example, when we need to react in dangerous situations or to help them if endangered.

But, when we need to identify eternal truths, we need more than reaction. We have to remember that eternal truths can be obscured by error.