Acts - Magic Man
Notes
Transcript
Acts - Magic Man
Acts - Magic Man
We have this character named Saul who is dragging people out of their houses and imprisoning them because they are following Jesus
Philip went to Samaria proclaiming Messiah to them
He is healing
Unclean spirits are being cast out
There is great joy in the city!
Now a certain man named Simon had previously practiced magic in the city and amazed the people of Samaria, saying that he was someone great. All of them, from the least to the greatest, listened to him eagerly, saying, “This man is the power of God that is called Great.” And they listened eagerly to him because for a long time he had amazed them with his magic.
He would be like a Magi from Persia (Astrologer/Magician)
**Samaritan Sources**
- **Samaritan Targum**
Uses the Aramaic term *ḥêlâ* (“the Power”) to render Hebrew *ʾēl* (“God”). This supports the interpretation of Simon’s title “the Great Power” as a genuine Samaritan divine name or title for the principal angel / divine hypostasis.
- **Early Samaritan hymns**
Praise “the Great Power” (*ḥêlâ rabbâ*) as *rab* (“great”), providing background for the title applied to Simon.
- **Memar Marqah** (midrashic work)
Praises “the Great Power”; contains warnings against a false prophet who claims to be like Moses in performing wonders or miracles; states that Moses’ name was made “the Name of the Lord.”
This frames Simon’s possible claim to be the eschatological Prophet like Moses (Deut 18:15, 18) and bearer of the divine Name.
**Early Christian / Apocryphal Writings**
- **Pseudo-Clementine literature (Homilies II.24)**
Incorporates Simonian tradition portraying Simon and Dositheus as rivals in a miracle contest. Simon defeats Dositheus for the right to the title “the Standing One” (*ho hestōs*), which denotes imperishability. This title is applied in Samaritan Aramaic texts to God, angels, and Moses.
- **Acts of Peter (Acts Pet. 17)**
Claims that Simon’s name is “the Name of the Lord” (*cui nomen est autem nomen domini*), linking him to the divine Name tradition (cf. Exod 23:20–21).
**Patristic / Heresiological Sources**
- **Irenaeus (ca. 180 CE)**
Makes Simon the author/originator of Gnosticism. The entry discusses how much of Irenaeus’ report can be traced to the historical Simon versus later developments by his followers.
- **Other Christian writings and heresiologists**
Associate Dositheus and Simon (sometimes as rivals). Broader heresiological tradition develops or polemicizes Simon’s figure, linking him to Gnostic origins while the entry notes that the Simonian system is proto-Gnostic rather than fully developed 2nd-century Gnosticism.
**Additional Biblical Allusions Used for Context (Not Direct References to Simon)**
- **Deuteronomy 18:15, 18** — Basis for the expected Prophet like Moses.
- **Exodus 23:20–21; Genesis 21:17; Exodus 3:2, 4** — Parallels for the “Angel of the Lord” who shares God’s Name and is sometimes indistinguishable from God himself.
In short…This Simon character is posing as a New Moses, a Messiah figure, he is taking the divine name for himself, as himself.
That is who we are dealing with here.
But when they believed Philip, who was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. Even Simon himself believed. After being baptized, he stayed constantly with Philip and was amazed when he saw the signs and great miracles that took place.
So, we have this battle between Philip and Simon the Magician
Notice: Even Simon believed
He is associating himself with Philip because even Simon (the new Moses, the Messiah like figure) is amazed when he sees the Spirit working through Philip
I want to point out what is going to happen…
The Jews believing: Expected
The Samaritans (North) believing: Surprising
The Ethiopians (South) believing: Shocking
The Gentiles believing (later): Impossible!
Now when the apostles at Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. The two went down and prayed for them that they might receive the Holy Spirit (for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus). Then Peter and John laid their hands on them, and they received the Holy Spirit.
John is one of the people who asked Jesus if it is time to call down the fire of heaven to kill the Samaritans since they rejected Jesus…
It is important for John and Peter to see what is going to happen
Now, and I don’t want to get caught up here in a theological debate…
But this section of Acts is part of a debate and tradition to define ‘Baptism’
You see, you believe, then you are baptized, then you receive the spirit by the laying on of hands by the Apostles
It is what has led to the patristic and Roman tradition of an ‘authorized’ man, and I mean man, giving the Holy Spirit
You hear my sarcasm…
Because of what is coming…
Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, “Give me also this power 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 God’s gift with money! You have no part or share in this, for your heart is not right before God.
The reason I am sarcastic is that what Simon is going to be accused of, is exactly what the church codified in their system.
You must come to the church for the spirit
Simon was baptized…
But he want’s control over giving the Spirit to people
And think about how this is done today
You do or don’t have the Spirit…
Because of…
Unless you...
When you…
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 the chains of wickedness.” Simon answered, “Pray for me to the Lord, that nothing of what you have said may happen to me.”
Notice…
Simon is baptized…
But he has something that needs to be forgiven
This desire to control the Spirit is:
Gall of bitterness (pride)
Chains of wickedness (control)
Now after Peter and John had testified and spoken the word of the Lord, they returned to Jerusalem, proclaiming the good news to many villages of the Samaritans.
Quite the change from wanting to call the fire of heaven on people
To sharing the gospel in Samaria
When the days drew near for him to be taken up, Jesus set his face to go to Jerusalem. And he sent messengers ahead of him. On their way they entered a village of the Samaritans to prepare for his arrival, but they did not receive him because his face was set toward Jerusalem. When his disciples James and John saw this, they said, “Lord, do you want us to command fire to come down from heaven and consume them?” But he turned and rebuked them. Then they went on to another village.
Theological Thoughts (What They Believed About God, Jesus, and Their Mission)
Jesus is the Messiah-King Who Will Restore the True Israel
If Jesus is bringing God’s kingdom, then only the faithful remnant of Israel should remain. Samaritans, seen as a corrupt remnant, might be considered outside of God's restored people.
Samaritans as the Rebellious "Old Israel"
The northern kingdom (Israel) was unfaithful, leading to its destruction. The disciples might see the Samaritans as spiritual heirs of that corruption, still deserving of judgment.
Divine Judgment on Apostates
The Samaritans worshiped at Mount Gerizim instead of Jerusalem and rejected parts of Jewish Scripture. The disciples may have seen them as apostates, akin to Israel's idolaters who faced God’s wrath.
Jesus’ Power Should Purify Israel
Since Jesus came to restore Israel, the disciples might have thought purging false worshipers was necessary.
Elijah’s Fire on the Northern Kingdom
Elijah’s showdown with Baal’s prophets (1 Kings 18) happened in this same region. The disciples may have thought another Elijah-like act of fire would cleanse the land again.
Expectation of the New Davidic Kingdom
Some Jews believed the Messiah would reunite Israel by purging unfaithful elements—perhaps the disciples saw themselves as helping Jesus do this.
Psychological Thoughts (What They Believed About Themselves and the Samaritans)
We Are the True Israel; They Are Corrupt → The disciples saw themselves as faithful Jews, while the Samaritans were polluted remnants of the unfaithful northern tribes.
Historical Resentment Towards Samaritans → Jews and Samaritans had centuries of hostility, with Jews seeing Samaritans as a tainted people who mixed with foreign nations (2 Kings 17:24-34). The disciples likely absorbed this prejudice.
Misguided Racial-Religious Superiority → The Samaritans were partially Israelite by descent, but Jews saw them as having compromised their heritage. This could be an internal ethnic prejudice, rejecting them as "half-breeds."
Seeing Themselves as Holy Warriors of Judgment → Just as Israel was commanded to purge idolatry in the Old Testament, they may have seen themselves as agents of purification.
Fear of Spiritual Contamination → Associating with Samaritans might have felt like polluting the purity of the coming kingdom, prompting their desire for destruction.
Rejection by Samaritans Felt Like a Rejection of Israel’s Future King → Their anger may have been personal—rejecting Jesus was rejecting the new kingdom they were about to inherit.
Jesus’ Response: A Theological and Psychological Correction
Jesus Rejects the Disciples' Misuse of Israel’s History → The Samaritans are not to be treated like the rebellious northern kingdom of old—the new kingdom is about mercy, not judgment (Luke 9:56).
He Reorients Their View of "True Israel" → Faithfulness is not ethnic but spiritual—the kingdom includes Jews, Samaritans, and Gentiles who accept Him.
He Demonstrates a New Approach to the Samaritans → Instead of fire, Jesus later engages with Samaritans in love (John 4, Luke 10:25-37, Acts 8:4-25).
He Condemns Ethnic and Religious Superiority → The disciples must learn that power is for redemption, not destruction.
Conclusion
It is very likely the disciples saw the Samaritans as the spiritual heirs of the rebellious ten tribes and projected Israel's history of idolatry onto them. This could have fueled their belief that God’s kingdom required their destruction, much like how God judged Israel’s unfaithfulness in the past. However, Jesus radically redirects them—showing that God’s plan is restoration, not fire, even for those who have historically strayed.
Acts - Magic Man
Acts - Magic Man
