A Not so Simple Simon
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When a paragraph starts with “but” it cannot be understood without looking at what came before
We had the account of Philip preaching in Samaria, people converted, great miracles done and joy in the city
..and then we have this word, “but”
Translations differ: ESV, KJV, a couple others hold to “but,” some go in other directions
Some translate it “and,” some “now;” some just move on as though there is no connecting thought
The underlying language is clear—there is a connection between the previous portion of the narrative and the current portion, with Simon entering the picture
Without the massive conversion of the Samaritans, this portion of the narrative would not exist, or would be without a context to understand it within
We find four things about Simon: he was a magician, he was converted, he was baptized and he followed Philip
Simon Was a Magician
Simon Was a Magician
This deserves some exploration
He’s often referred to as Simon Magus—the magician
But what was magic, as it was practiced in that time
The underlying word for magic is maguo, as a verb, and mageia, as a noun; and in this context, indicates some sort of occultic involvement
We cannot transpose our current understanding of magic into the 1st century, or certainly into the times before that
Our current thought on magic would be either acts of slight of hand/illusions or in some cases, occultic “black magic”
If we need to make a value judgment concerning today’s practice of magic, illusions for the purpose of entertainment are basically harmless—HOWEVER anything that even pretends to accesses occultic powers is to be avoided
At one point magic could include religious ritualistic practices to bring about an effect—you could argue that the staffs of Moses and Aaron were “magic wands” of sorts
Magic at some points could have included medical, herbal, treatments; we must understand that the “wise men,” magi, of east were considered as practitioners of magic
Of course there is also the connotation that would include the “wise men” of the birth narrative of Jesus
Generally—but with some notable exceptions, when you see magic used in scripture whatever its underlying original word, it is some form of behavior not authorized for Jews of the OT, or believers in the NT—and is therefore sinful and to be avoided
We could spend hours on the topic and not exhaust the information available
Any time we see Luke use the term, chapter 13:6-10 and 19:13-20) he attributes magic to demonic/satanic powers
Simon Was a Self-aggrandizer
Simon Was a Self-aggrandizer
He had amazed people
He said he was someone great
He’d been doing this a long time, vv 10 ff.
He had been seemingly worshipped as a god or at least a demigod
We’ll explore some of that more next week
Simon Was Converted
Simon Was Converted
During the mass conversion when Philip preached, even Simon became a believer v.13
He was among those who were baptized after profession of his faith
He then followed Philip, being amazed at the signs and wonders
Converted?????
Or was he???
Or was he???
As of this point in the writing, we take it as it’s presented to us...
We’’ll see some disturbing things about his behavior next week, and search out the thoughts from early church fathers
Go ahead and cheat…read ahead through v.25 and we’ll get to that next week
What Do We Do with This?
What Do We Do with This?
Admittedly, it’s not an easy text to preach and draw great spiritual truths from
Why tell us all this? Is there a major point to it?
A major point and some lesser points
No One Is Beyond the Needing for the Gospel
No One Is Beyond the Needing for the Gospel
Though Simon was considered a god, or sorts, even he was given the Gospel
If nothing else, he acknowledged that he needed—at least wanted--what Philip was preaching
For our part, we should always be putting the Gospel out there—everyone needs it, whatever their “felt needs” may be; regardless of our opinion of the person
No One is Beyond the Reach of the Gospel
No One is Beyond the Reach of the Gospel
A person living a life embedded in the occult is about as far from God as possible; but here we have Simon
We Take Them as They Are
We Take Them as They Are
We must take their profession of faith as genuine, unless and until it is proven otherwise
That may come early in their history
This is not ours to determine
They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.
Many fresh converts are “saved for the moment” caught up in emotion, maybe by peer pressure, good salesmanship
We build them up as they allow themselves to be built up—that’s discipleship
We Must Follow Up with New Believers
We Must Follow Up with New Believers
Somewhere in the time shortly after the preaching and the mass conversions, Simon was baptized—the text does not tell us by whom
After the baptism Simon followed Philip, though it’s difficult to determine his motives
The text tells us he was amazed by the signs and wonders being done
That’s a cry for discipleship
When we have a new believer, bring them close, keep them close; not for our good, but for their development
We come to the Lord’s Table this morning
Standard warnings
Standard invitation
Added encouragement toward being a disciple or being a discipler