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ACTS CHAPTER 8
[Acts 8:9-11]:
(v. 9) "Now for some time a man named Simon had practiced sorcery in the city and amazed all the people of Samaria. He boasted that he was someone great,
(v. 10) and all the people, both high and low, gave him their attention and exclaimed, 'This man is the divine power known as the Great Power,'
(v. 11) They followed him because he had amazed them for a long time with his magic.
(v. 12) But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women."
["They" = a number of individuals who lived in Samaria, v. 5.
So Luke states in Acts 8:12 that a group of Samaritans believed in the gospel of salvation. God's Word states in numerous places that once one believes in Christ alone for eternal life alone then one is saved, (Jn 3:16; Acts 16:31), so these Samaritan individuals were saved unto eternal life at the moment of their expressing their belief in the gospel of salvation, including Simon]:
[Acts 8:12]:
"But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women."
"They" = a number of individuals who lived in Samaria, v. 5.
So a number of individuals who lived in Samaria believed in the gospel of salvation as Philip presented it to them. Samaritans held to an heretical form of Judaism. The Samaritans descended from the northern tribes of Judaism which were captured years ago by Assyria and scattered all over the world, leaving a remnant in the northern Israel area. This remnant strayed far away from the basic tenets of Judaism and this provoked the hostility of the Jews from Judah, the southern province of Israel, which contains Jerusalem. In the book of Acts, Luke is presenting the historical beginnings of the church - how the body of believers started with the Jews in Jerusalem and spread outward throughout the world. In Acts chapter 8:12-18, Luke reports the next move of the church after its remarkable beginning in Jerusalem with Peter and the Jews there, (ref. Acts chapter 2). This next move is begun by Phillip going to Samaria to incorporate the 'cousins' of the Jews - the Samaritans into the body of Christ. After that, God moved the church into the Gentile world with the ministry of the Apostle Paul. So this unique one time historical account of Phillip's first evangelistic encounter with Samaritans in Samaria is the context of this passage. Therefore, not every single detail of this event is to be determined as the norm for all other applicable events. For example, Scripture establishes the norm for all believers of the church age relative to the baptism of the Holy Spirit as occurring at the point of trusting alone in Christ alone, (Eph 1:13-14, Gal 3:2). This one time historical event written about in Acts chapter 8 therefore is extra-normal in the sense that God sovereignly held back the baptism of the Holy Spirit in the new Samaritan believers until the church in Jerusalem, represented by Peter and John, could become involved with their new Samaritan brothers in Christ, thus establishing the concept and the reality of the unity of believers in Jesus.
So Luke states in Acts 8:12 that a group of Samaritans believed in the gospel of salvation. God's Word states in numerous places that once one believes in Christ alone for eternal life alone then one is saved, (Jn 3:16; Acts 16:31), so these Samaritan individuals were saved unto eternal life at the moment of their expressing their belief in the gospel of salvation, including Simon:
[Acts 8:13]:
"Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw."
Objectors to these Samaritans and Simon being saved state that they were not saved because they must have been false professors or because they only expressed a simple intellectual assent to the gospel of salvation. Otherwise, the objectors go on to say, they should have received the baptism of the Holy Spirit. But this contradicts what Scripture says about salvation and disallows God to sovereignly permit unique and extra normal events.
In defense of what Luke wrote in this passage, one must state that if the Bible says that an individual believed in the Gospel of salvation then that's what the verse means. And God's Word states that that's all that is required of an individual in order to be saved, (Jn 3:16-18; Eph 2:8-9). One must also accept our Lord's conclusion that faith is defined as a simple intellectual assent:
a) [Mt 18:3 AMPLIFIED]:
"And [Jesus] said, 'Truly, I say to you, unless you repent (change, turn about) and become like little children you can never enter the kingdom of heaven at all."
["repent" = "straphete" = turn yourself about, i.e., change your mind about Christ from not believing to believing in Him as Savior, i.e., be converted to Christianity by faith alone in Christ alone.
"become like little children" = have a simple mental attitude of acceptance, i.e., an attitude of agreement that what God is saying about His Son is true:
b) [1 Jn 5:9-13]:
(v. 9) "We accept man's testimony, but God's testimony is greater because it is the testimony of God, which He has given about His Son.
(v. 10) Anyone who believes in the Son of God has this testimony in his heart. Anyone who does not believe God has made Him out to be a liar, because he has not believed the testimony God has given about His Son.
(v. 11) And this is the testimony: God has given us eternal life, and this life is in His Son.
(v. 12) He who has the son has life; he who does not have the Son of God does not have life.
(v. 13) I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life.
So eternal life is received when one expresses a simple mental assent that what God is saying about His Son is true - that to believe alone in His Son alone will provide for them eternal life.
3) [Acts 8:18-23]:
(v. 18) "When Simon saw that the Spirit was given at the laying on of the Apostles' hands, he offered them money
(v. 19) and said, 'Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit.'
(v. 20) Peter answered" 'May your money perish with you, because you thought you could buy the gift of God with money!'
(v. 21) You have no part or share in this ministry, because your heart is not right before God.
(v. 22) Repent of this wickedness and pray to the Lord. Perhaps he will forgive you for having such a thought in your heart.
(v. 23) For I see that you are full of bitterness and captive to sin.' "
'May your money perish with you" = The word "perish" and other synonymous terms are used in Scripture to mean physical death, (Jer 44:27; Jer 12:4), or the destruction of something, (1 Pet 1:4; Acts 8:20; 2 Sam 1:27), or eternal damnation in the Lake of Fire, (Jn 3:13-18), depending upon context. Keep in mind that Peter is speaking to Simon who is a born again believer destined for eternal life with God in heaven, (Acts 8:13, Eph 1:13-14). Although Simon behaved in a despicably evil manner after his conversion to Christianity, recall that this kind of behavior is not beyond a believer, especially a newborn believer with a history of such behavior, (cp Eph 5:1-17; Gal 5:16-21). Thus the word "perish" cannot mean that Simon will perish in the Lake of Fire. But he is in danger of perishing via physical death, (cp Jas 1:15; 1 Jn 5:16; Pr 10:27; 11:19), and perishing in the sense of his earthly lifestyle, i.e., the value of whatever he does on earth perishing at the judgment seat of Christ, (1 Cor 3:11-15), leaving him with no rewards in heaven for all eternity! Consider also that Simon repented of his despicable behavior:
4) [Acts 8:20-24]:
(v. 20) Peter answered" 'May your money perish with you, because you thought you could buy the gift of God with money!'
(v. 21) You have no part or share in this ministry, because your heart is not right before God.
(v. 22) Repent of this wickedness and pray to the Lord. Perhaps he will forgive you for having such a thought in your heart.
(v. 23) For I see that you are full of bitterness and captive to sin.'
(v. 24) Then Simon answered 'Pray to the Lord for me so that nothing you have said may happen to me.' "
So Simon indeed did repent and asked Peter to pray for him so that he would not be harshly disciplined by God for his admitted evil behavior. Recall that such an admission to God of evil behavior resolves the problem of discipline for a believer bringing him forgiveness and bringing him back into fellowship with God Almighty as a believer:
a) [1 Jn 1:9]:
"If we [believers, (v. 2:1)] confess our sins, He [God] is faithful and just and will forgive us these sins and purify us from all unrighteousness."
If objectors had considered these later verses in Acts chapter 8 their stand on Simon's condemnation to the Lake of Fire would not have been so rashly made.
5) [Acts 8:14-16]:
(v. 14) "When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them.
(v. 15) When they arrived, they prayed for them that they might receive the Holy Spirit,
(v. 16) because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus.
["They prayed for them that they might receive the Holy Spirit, because the Holy Spirit had not yet come upon any of them" = signifies that they, including Simon, all were indeed saved, (cp v. 16). For one must be a believer in order to have the Holy Spirit come upon one, the context of this passage indicating that the Holy Spirit would indeed come upon each of them. God's Word goes to an extra length here to explain that they all had not yet received the Holy Spirit as if it were something unusual that they had not yet received the Holy Spirit when they became believers. Scripture here is not specific as to why this Spirit baptism has not occurred at the point of belief, but we can surmise God's reason from verses 14-17. In any case, it is not the norm for church age believers to receive a later Holy Spirit baptism as other clear passages in God's Word testify to, (Eph 1:13-14; Gal 3:2).
"..they had simply been baptized into the name of the Lord Jesus." = signifies water baptism since there is only one Spirit baptism, (Eph 4:4-6), which had not occurred yet, (v. 16). The phrase "baptized into the name of the Lord Jesus." refers in Scripture to water baptism, (cp Acts 10:47-48; 19:5-6; 1 Cor 1:13-16 and to Holy Spirit baptism, (Ro 6:3; Gal 3:27). It could not be Holy Spirit baptism in Acts 8:16 because the same verse states that "the Holy Spirit had not yet come upon any of them". Nor could it be any other kind of real baptism. For there is only one real baptism for the believer, water baptism being a symbol of that real Holy Spirit baptism, (Eph 4:4-6). There are no other real baptisms for the believer such as a second Holy Spirit baptism:
a) [Eph 4:4-6]:
(v. 4) "There is one body and one Spirit - just as you were called to one hope when you were called -
(v. 5) one Lord, one faith, one baptism;
(v. 6) one God and Father of all, Who is over all and through all and in all."
b) Compare Eph 1:13-14 which specifically states that church age believers receive the the indwelling Spirit, i.e., the baptism of God the Holy Spirit at the time of trusting alone in Christ alone:
[Eph 1:13-14]:
(v. 13) "And you were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in Him with a seal, the promised Holy Spirit,
(v. 14) Who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession - to the praise of His glory."
(Cp Gal 3:2)
So for God's sovereign reason which is not explicitly stated in this passage, these church age believers did not receive the baptism of the Holy Spirit at the point of trusting alone in Christ alone for their salvation. The next few verses do, however, provide good cause for the later Spirit baptism]:
6) [Acts 8:14-17]:
(v. 14) "When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them.
(v. 15) When they arrived, they prayed for them that they might receive the Holy Spirit,
(v. 16) because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus.
(v. 17) "Then Peter and John placed their hands on them, and they received the Holy Spirit."
["When the Apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them." = Notice that the account of the ministry of the Apostle Phillip is interrupted here in order to bring out an important point: it was and is God's sovereign purpose to build a church comprised of Jew and Gentile - without distinction, (Eph 3:6). So God went to great lengths to convince Peter that nonJews were to be an equal part of the Body of Christ - the church, (Acts 10:1-23). And it finally took years for the Jewish believers to accept fellowship with nonJews, (Gal 2:11-14). So word got back to the Apostles in Jerusalem that many in Samaria had accepted the gospel of salvation. Then the Apostles "sent Peter and John to them." Scripture indicates that they were sent to participate in the Holy Spirit baptism of the Samaritans.
The point of Peter and John assisting in Holy Spirit baptism was to make it clear to Jew and Gentile believer that they are all one in Christ and are to put aside their differences and act toward one another with godly grace and agape godly love:
a) [Eph 3:6]:
"This mystery [the church] is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus."
So God enabled the Jewish Apostles Peter and John to go up to Samaria on what Scripture indicates is a remarkable event: the conversion of a number of Samaritans to Christianity. Recall that the Jews attitude toward the Samaritans was hostile:
b) [Jn 4:9]:
"The Samaritan woman said to Him, [Jesus] 'You are a Jew and I am a Samaritan woman. How can you ask me for a drink?' (For Jews do not associate with Samaritans.)"
So to have the Jerusalem church which was mostly Jewish send two of their most authoritative Apostles, Peter and John, up to Samaria to participate in the delayed Holy Spirit baptism of the Samaritan believers indicates that God had a special purpose in mind which was to emphasize the unity of believers in Christ.
Therefore to make this unique event determine the norm for Holy Spirit baptism would be the same as to insist that what happened at the first Holy Spirit baptism at Pentecost was also the norm and not a unique event also:
c) [Acts 2:1-4]:
(v. 1) "When the day of Pentecost came, they were all together in one place.
(v. 2) Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting.
(v. 3) They saw what seemed to be tongues of fire that separated and came to rest on each of them.
(v. 4) All of them were filled with the Holy Spirit and began to speak in other tongues [i.e., other known languages] as the Spirit enabled them."
If Acts 2:1-4 were the norm at the baptism of the Holy Spirit then all believers would experience the "blowing of the violent wind from heaven" and "the tongues of fire" as well as the supernatural gift of speaking in other known languages. But this event was also a unique one and not God's established norm for the tongues of fire and the violent wind is not duplicated elsewhere in Scripture. Nor do all believers have the gift of tongues, (1 Cor 12:30).
(v. 19) "When Simon saw that the Spirit was given at the laying on of the Apostles' hands, he offered them money.
(v. 19) and said, 'Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit.' "
Similarily, the laying on of hands by an Apostle during the early days of the Church Age and not every time in order to result in baptism of the Holy Spirit is also not the norm throughout the Church Age.
Vines Expository Dictionary of Old and New Testament Words, (Fleming H Revell Co, Old Tappan, N.J., 1971; W.E. Vine, p. 321):
"LAYING ON
EPITHESIS, a laying on (epi, on, tith emi, to put), is used in the N.T.
(a) of the laying on of hands by the Apostles, accompanied by the impartation of the Holy Spirit in outward demonstration, in the cases of those in Samaria who had believed, Acts 8:18; such supernatural manifestations were signs especially intended to give witness to Jews as to the facts of Christ and the faith [to all who believe whether Jew or Gentile]; they were thus temporary; there is no record of their continuance after the time and circumstances narrated in Acts 19...nor was the gift delegated by the Apostles to others....;
[God enabled the Apostles to exercise certain spiritual gifts such as to lay hands on individuals as God the Holy Spirit indwells them or as God the Holy Spirit imparts in them a spiritual gift. The office of Apostle was not passed on after the original twelve and Paul died. Neither were a number of the Apostles' spiritual gifts passed on, such as the aforementioned two]
Vines, op. cit., p. 321:
LAYING ON OF HANDS, CONT.
(b) of the similar act by the elders of a church on occasions when a member of a church was set apart for a particular work, having given evidence of qualifications necessary for it, as in the case of Timothy, 1 Tim 4:14; of the impartation of a spiritual gift through the laying on of the hands of the Apostle Paul, 2 Tim 1:6...cp the verb epitith emi in Acts 6:6, on the appointment of the Seven, and in the case of Barnabas and Saul, 13:3; also in 19:6;
(c) in Heb. 6:2, the doctrine of the laying on of hands refers to the act enjoined upon an Israelite in connection, e.g., with the peace offerings, Lev3:2,8,13; 4:29, 33; upon the priests in connection with the sin offering, 4:4; 16:21; upon the elders, 4:15; upon a ruler, 4:24.
The principle underlying the act [of laying on of hands] was that of identification on the part of him who did it with the animal or person upon whom the hands were laid.
[for the purpose of having GOD'S SOVEREIGN WORK of Holy Spirit baptism, healing, setting an individual apart for a particular work or office, the impartation of a particular spiritual gift, etc., etc., whatever the context of the particular passage dictates]
So the common denominator when a Church Age believer is baptized with the Holy Spirit is faith alone in Christ alone and nothing else, this baptism happening one time only. The norm for this baptism happening is immediately - at the time an individual expresses faith in Christ as Savior.