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T H E K I N G ' S B U S I N E S S
January, 1939
the city itself, but also throughout all Sa maria. Hence, as Peter and John made their way back to Jerusalem, they were fulfilling the word of the Lord by preaching in “many villages of the Samaritans.” It should be noticed that they preached “the word of the Lord.” Again and again in The Acts we are told that this was what the disciples preached wherever they went. The Word of the Lord has power to re generate souls, protect believers, produce growth in grace, preserve from sinfulness, and fit the believer for service. The apostles had no deep philosophy to present—nothing but the simple yet pro found Word of God to preach. What we need today is more preaching of the Word of the Lord —without the addition of our own peculiar interpretations. Points and Problems This lesson concerning Simon the Sor cerer in Acts 8:14-25 presents a very seri ous problem of interpretation having to do with the time and manner of receiving the Holy Spirit in the life of the believer. Sev eral views have been suggested. 1. There is the opinion that the passage teaches that the Christian receives the Spirit at a time subsequent to his regenera- tion through the ceremony of the laying on of hands. But this view is contrary to the teaching of 1 Corinthians 6:19 which was written to all believers (1:1, 2), not merely to a select group who had received a so- called "second blessing.” Furthermore, this teaching ignores the fact that the laying on of hands was by men who were apostles, and we have no apostles today. Philip evi dently did not have the power to do what the apostles came to do. 2. There is the view of Dr. Morgan that the Samaritans were not at first regenerated believers, having only been convinced in tellectually through Philip’s preaching that Jesus was the Messianic King, but that later under the ministry of Peter and John they had a definite experience of the new birth and received the Holy Spirit at the same time. In favor of this view, it may be noticed that verse 12 says that the Samaritans “believed Philip" as he preach ed the “things concerning the kingdom of God.” Conceivably this expression might describe a merely intellectual faith. And the argument is strengthened by the state ment of verse 13 that Simon also "be lieved"; yet we believe the sorcerer was not a saved man. 3. There is the view that the Samari tans constituted a special case. Since these people disputed with the Jews the claim to be the true people of the one true God (John 4:20-22), it was necessary for God to teach them once for all in the new dis pensation of grace that "salvation is of the Jews." Therefore, they must wait for the coming of Jewish apostles from Jerusalem before receiving the Spirit. 4. There is the view based on Matthew 16:18, 19 where Christ commits the “keys" into the hands of Peter. Since the commis sion in Acts 1:8 implies that the field of Christian witnessing includes Jews, Samari tans, and Gentiles, it must be Peter in each case who opens officially the door to each of these three groups. In the case of the Jews, Peter opened the door by his sermon
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with the nation for the time being. Because of the persecution at Jerusa lem, Philip had gone to Samaria and had begun to preach there. The Lord opened the hearts of the hearers, and a great com pany of people believed, miracles and won ders were seen, and Christian joy abounded. News of this spiritual awakening came to the apostles at Jerusalem and they sent Peter and John to investigate the work. The apostles had been appointed for all Israel, and their persons and position had to be recognized. There had been much rivalry between Samaria and Jerusalem. The Lord was breaking down the “wall of partition” between Samaria and Jerusa lem, and this fact needed to be recognized by the apostles and by the Samaritans as well. Remembering the dispensational character of this chapter of The Acts, as well as that of the previous chapters, we shall be helped to understand it. The Book of The Acts tells of the practice of the early disciples. In the Epistles we learn the governing principles of the church "which is his body” and of individuals composing that company. The Acts presents history, not doctrine; practice, not precept. When Peter and John arrived at Sa maria, they prayed and laid their hands upon the believers, and the Holy Spirit was given. Thus the breaking down of the partition between Samaria and Jerusalem was acknowledged by the apostles, in their going to Samaria, and by the Lord Himself in giving the Holy Spirit to the Samaritans. The operations of the Holy Spirit were different on different occasions during those early days of transition recorded in The Acts. Sometimes no hands were laid on be lievers, yet the Holy Spirit was given; sometimes hands were laid on, followed by individuals’ speaking with tongues; some times “tongues” were manifest without the laying on of hands, and at other times, in the midst of the preaching, the Holy Spirit came. Apparently the laying on of hands was for Jews alone. In the Epistles, where the body of church teaching is found, there is no case recorded where the laying on of hands was necessary for the reception of the Holy Spirit, nor is there any teaching in the Epistles that believers should seek the baptism of the Holy Spirit. II. His D iscernment (18-24) Simon evidently had no understanding of the Holy Spirit, but thought that Peter and John had some mysterious power which could be transferred to others at their dis cretion. He tried to induce Peter and John to give him the same power. But the Holy Spirit was then, as He is today, the gift of God (cf. v. 20). This means that the Holy Spirit is not given in exchange for anything—whether money, or some parti cular spiritual attainment or particular un derstanding of the truth, or any measure of self-denial, or any other consideration which man may offer. The Spirit is the gift of God to be received by simple faith; His operations are seen as He is obeyed (cf. Acts 5:32). Peter at once discerned the thought of Simon and boldly rebuked him for it. III. His P reaching (25) The witness was to be borne not only in
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