Page 48 - Acts Student Textbook

I think the experience of Pentecost set a pattern, which God reproduced in the experience of
different racial and geographical people groups, to cement unity and, show and confirm to the
believing Jewish church that God Himself had fully and completely accepted a new group. The Spirit's
manifestation in Acts (i.e., Pentecost) is thereby theologically different from the Corinthian tongues.

This text cannot be used to demand a Corinthian-like experience to confirm salvation (cf. 1 Cor.
12:29-30, which is a series of questions which expect a "no" answer). Luke records what occurred,
not what should occur every time.

Note that 8:16-17 is in relation to a Pentecostal type of experience. The same "Holy Spirit event" of
Acts 2 now occurred with Samaritans. This was not for their benefit alone, but mostly for the Jewish
Christian community. It showed them that God had fully accepted the Samaritans! This is not meant
to assert a two-step initial salvation experience. Verse 16 could be called the Samaritan Pentecost.
Verse 17 cannot be a proof-text for the necessity of laying on of hands. This procedure, for this
purpose, does not occur again in Acts. It does express the power and authority of the Apostles.

Simon Exposed

In verse 20, the theological question for us is the soteriological question for Simon. Was he saved or
not? Peter's word can be taken as a curse or a warning. All new believers have weak and incorrect
information about the gospel, but does Simon's denote an added element of egotism? Can people be
saved with conflicting priorities in their lives?

Peter firmly rebuked Simon for his sin (8:20, 21). Simon had been accustomed to being in the public
eye for having great powers. It seems that he wanted something special that other people did not
have, and that he thought money could buy this power. Exactly what his motives were are not
stated. Simon’s words in 8:24 have an implication on determining his salvation status, "Pray to the
Lord for me yourselves so that nothing of what you have said may come upon me" This is an AORIST
PASSIVE IMPERATIVE PLURAL (which may refer to the entire mission team). Simon repeats Peter's
words from v. 22. Peter's words have frightened him. I believe Simon is a believer, but a new, baby
one. But in any case, it was not God’s will for him to have the power, and it was surely not for sale.

Note that many so-called “miracle healers” of today jump at the chance to make money off the
power they claim to have. They will take contributions from desperate and destitute people. They
will offer courses for large fees, promising to teach people how to obtain these powers, etc. Had
Peter been like these modern preachers, and had such been a legitimate use of the powers, this
would have been an excellent opportunity for Peter to get rich. But Peter instead refused.

How did Philip meet and lead the Ethiopian Treasurer to Salvation? (8:26-40)

The Lord called Philip to go to the road to Gaza (8:26). The Spirit directed Philip to the chariot (8:29).
The treasurer sought help in understanding the Scripture (8:30,31). The passage in Isaiah was fulfilled
in Jesus’ death (8:32,33). In response to the eunuch’s request, Philip preached Jesus to him (8:34,35).
The treasurer wanted to be baptized (8:36). The treasurer confessed Jesus (8:37). The treasurer is
baptized (8:38,39).

Philip continued his work of preaching (8:40). V39 said the Spirit caught away Philip. This is not clear
as to how it was done, but apparently in some miraculous way the Spirit took Philip elsewhere. His
work with the eunuch was done, so he moved on. He was next found preaching at Azotus, preaching
from there to Caesarea. This is the last we hear of him until Acts 21:8 where he was still at Caesarea.

47