Philip In Samaria Series

The Jews have no dealings with Samaritans, but Christians have, and Philip came to Samaria, full of the Spirit, and driven by the indwelling life of Christ. Without the least bit of concern for what the complications of his actions would initiate in the Jerusalem church, Philip went to a city in Samaria and proclaimed Christ. Within this passage there are two great words for preaching, which are used to describe the work of Philip. He proclaimed Christ—and that is the Greek word kerusso, which means to proclaim as a herald. We find later that Philip preached the gospel, and that is the Greek word euaggelizo, which indicates the proclamation of good news. The message concerning Christ, delivered through the deacon-evangelist Philip seized the attention of Samaria. In Samaria, the Christian preacher found a new atmosphere and a new outlook. Though we learn in the following paragraphs that none of these converts received the Holy Spirit at this time, we should not assume there was anything lacking in Philip’s preaching—we will comment on this in the third part of this study.

Just to mention to the Samaritans that he left Jerusalem because of a persecution was reason enough for them to give Philip a very favorable reception. However, when the people heard Philip preach and saw his cures of sickness and manifestation of divine power, they gave him an enthusiastic welcome. His preaching was accompanied by physical and mental signs—unclean spirits were cast out, and men were healed. The city was full of joy, resulting from these things; and in that attitude of amazement, surprise, and of joy, they listened.

Philip’s mission to Samaria is important chiefly because it marked the first definite initiative into non-Jewish territory.

Part 2: Simon Magus (vv. 9-13)

9 But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one:

10 To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.

11 And to him they had regard, because that of long time he had bewitched them with sorceries.

12 But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.

13 Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.

In the city where Philip preached there was a man by the name of Simon, who like many of the astrologers and magicians of that day, amazed people with his powers and gained for himself a comfortable living with his fabulous reputation. On the strength of his alleged powers, Simon had established himself as a sort of local diviner and his followers revered him. They considered him “the great power of God.” “Power” is a Jewish reverential substitute for God (Mark 14:62—“setting at the right hand of power,” where Luke in his parallel [Luke 22:69] adds, as here, the explanatory words, “of God”). He had flung the spell of his personality over the city by his self-advertisement: “Giving out that himself was some great one.” The Samaritans worshipped Jehovah, but probably thought of Simon as a special agent of Deity. Simon’s sorcery* was energized by Satan and was used to magnify himself, while Philips miracles were empowered by God, and were used to glorify Christ. Simon started to lose his following as the Samaritans listened to Philip’s messages, believed on Jesus Christ, were born again, and were baptized. Observe the difference: Philip proclaimed another; the Messiah; Simon proclaimed himself. Many traditions revolve around Simon the sorcerer. It is alleged: (a) that he was the founder of the Gnostic heresies, (b) that he went to Rome and perverted Christian doctrine there, and (c) that he became involved in a miracle contest with Peter and lost.