What is the intent of your heart?
Simon the Sorcerer
8:6–7. Philip’s proclamation of Christ was confirmed by miraculous signs (sēmeia; cf. v. 13) so that they all paid close attention to what he said. The miracles (casting out evil spirits, i.e., demons, and healing paralytics and cripples [cf. 3:1–10]) authenticated his message (cf. 2:43).
As an evidence of their faith the Samaritans were baptized, both men and women (cf. “men and women” in v. 3). The contrasts and comparisons between Simon and Philip are striking. Both performed miracles, Simon by demonic power and Philip by divine power. Simon boasted and welcomed acclaim to himself, but Philip proclaimed Christ. People were amazed at Simon’s magic, but people were converted to Christ by Philip’s ministry.
Was Simon saved? Luke did not specify this clearly, so it is difficult to be dogmatic. But seven facts suggest that Simon probably was not born again: (1) The verb “believe” (pisteuō) does not always refer to saving faith. Simon’s faith could have been like that of the demons in James 2:19, merely intellectual assent. (2) Furthermore, faith based on signs is not a trustworthy faith (cf. John 2:23–25; 4:48). (3) In addition, Luke never stated that Simon received the Holy Spirit (Acts 8:17–18). (4) Simon continued to have a self-centered interest in the display of miraculous power (vv. 18–19). (5) The verb “repent” (metanoeō) used in verse 22 is normally addressed to lost people. (6) The word “perish” (eis apōleian) employed in verse 20 is strong. It is related to the word “perish” in John 3:16. (7) The description of Simon in Acts 8:23 is a better description of a lost man than of one who is saved (cf. Deut. 29:18). Still one cannot be dogmatic on this point. The Lord knows those who are His (2 Tim. 2:19).
The term simony, which is the buying or selling of things considered religious or sacred such as an ecclesiastical office, comes from Simon’s desire to purchase the ability to impart the Holy Spirit to others.