Sermon Tone Analysis
Overall tone of the sermon
This automated analysis scores the text on the likely presence of emotional, language, and social tones. There are no right or wrong scores; this is just an indication of tones readers or listeners may pick up from the text.
A score of 0.5 or higher indicates the tone is likely present.
Emotion Tone
Anger
0.06UNLIKELY
Disgust
0.05UNLIKELY
Fear
0.08UNLIKELY
Joy
0.57LIKELY
Sadness
0.55LIKELY
Language Tone
Analytical
0.45UNLIKELY
Confident
0.07UNLIKELY
Tentative
0UNLIKELY
Social Tone
Openness
0.84LIKELY
Conscientiousness
0.02UNLIKELY
Extraversion
0.08UNLIKELY
Agreeableness
0.25UNLIKELY
Emotional Range
0.23UNLIKELY
Tone of specific sentences
Tones
Emotion
Language
Social Tendencies
Anger
< .5
.5 - .6
.6 - .7
.7 - .8
.8 - .9
> .9
Simon the Sorcerer
Samarai is an amizing place
Magic/Sorcerer
Leader of the Gnostics
Opponent of Peter
Was seriously hurt or died trying to fly
In Samaria/Jerusalem
Peter coming to bring Unity (what a difference)
The intent of Your heart (22) ESV’s translation
full of bitterness (23a)
Captive to sin(23b)
How do I know I have the Holy Spirit???
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.
https://www.britannica.com/biography/Simon-Magus
http://www.ancient-origins.net/history-famous-people/strange-life-simon-magus-christian-pagan-magician-and-sorcerer-003218
http://www.jewishencyclopedia.com/articles/13747-simon-magus
< .5
.5 - .6
.6 - .7
.7 - .8
.8 - .9
> .9