20231119 Acts 8:4-25 Philip’s Witness in Samaria – the results of the Gospel
The book of Acts shows the fulfillment of God’s promises in Christ and in the church. Acts 8:4-25[i] shows that in Christ, more of the remnant of true Israel is restored. In this text, God restores the Northern Kingdom of Israel. We see this with the inclusion of the inhabitants of Samaria.
This is the OT Background of Samaria. It begins with king Solomon sinning by taking unbelieving wives. His unbelieving wives led Solomon away from the Lord and The Lord split Israel into two kingdoms (1 Kings 11:12), northern and southern. In 722 BCE, the Assyrian Empire conquered the Northern Kingdom. It exiled many of its inhabitants and replaced them with people from other nations. The Samaritans were the result of this mix of people in the northern part of the Promised Land (2 Kings 17:24-41). They almost practiced the same religion as the Jews. Their place of worship was the main difference. Old Testament prophets foretold of a future restoration and unification of the twelve tribes of Israel (Is 11:13; 49:5-6; Ezek 37:16-17).
In the times of the NT, there was great tension between Jews and Samaritans. John 4:9 teaches that Jews had no dealings with Samaritans. Extra-Biblical sources suggest there was great animosity between Jews and Samaritans. Despite this tension, God does beautiful things. Philip brings the gospel to Samaria, Samaritans believe the gospel and receive the Holy Spirit. The Northern Kingdom is restored and is part of the people of God, true Israel. In this text, the gospel tears down hostile divisions and reaches an influential celebrity. We see that when the gospel reaches new areas there is Joy, Unity, and Serious Misunderstandings.
The following are different elements of the gospel presentation. The gospel or good news announces Jesus’ death for sins, and his burial, and resurrection for the inauguration of the kingdom of God. God's reigning activity reverses the consequences of the fall. God offers the forgiveness of sins. He establishes a New Creation community. He expands his worship to fill the whole world. Signs and wonders accompany Philip's message. Acts 8:7 lists unclean spirits are cast out, and healings occur. The result is much joy!
Joy is a result of the gospel. As Christians we are people who know great joy and we are also joy spreaders! In Luke 2:10, when the angel announced the birth of Jesus to shepherds, he said, “Behold, I bring you good news of great joy that will be for all the people.” In John 15:11, Jesus teaches his disciples to abide in him to bear fruit “that my joy may be in you, and that your joy may be full.”
Joy is relational. It is what we feel when others delight in us and we know that they are happy to be with us. Joy leads to courage, creativity, endurance, and moral behavior. It is the opposite of shame which leads to contempt of self and contempt of others. The gospel produces joy because it is the pronouncement that our sins are forgiven and we have peace with God and he delights to be with us. God rejoices over his people. The words that God told Jesus at his baptism and the Transfiguration, “this is my Son in him I am well pleased,” are true of his children. Christians rejoice because God delights in us.
He finds joy in us. Zeph 3:17 says, “The LORD your God is in your midst, a mighty one who will save; he will rejoice over you with gladness; he will quiet you by his love; he will exult over you with loud singing.” The Bible says that God sings over his people. If we abide in him, we will be joyful. As a people transformed by God’s love, we will be joyful and quick to show that we are happy to be together.
This is what Christian joy looks like in different circumstances. We desire for our Christian marriages to be characterized by joy and delight. These qualities are practiced and grow. The hallmark of Christian parenting is “delight” and singing over our children. The children of Christians must know without a doubt that they are cherished and delighted in. Christian churches and community groups need to communicate to their members that all are happy to be together. When anyone walks through our doors, we want them to see a spark in our eyes that shows they could not come soon enough!
Joy and intense heartache and suffering can coexist. We can suffer and still rejoice that we are together. We can rejoice that while we suffer, we can be together. The joy of the Lord must be our strength. We must find our Joy in God. We must know and meditate on the fact that he rejoices in his children. He sings over us and now we are spreaders of the good news that leads to Great Joy! Rejoice!
The delay between faith and receiving the Holy Spirit is extraordinary.[ii] In Acts 8:16, Luke’s stress that the Holy Spirit had not yet come on them highlights that the normal order is that these happen at the same time. The result of this delay is that Jewish Christians witness Samaritan Christians receiving the same Holy Spirit.[iii] All Christians are united in Christ by the Holy Spirit. They enjoy the same salvation from sins. The Apostles lay their hands on them, and they receive the Spirit. The delay also teaches the Samaritans that they are connected and united to the church in Jerusalem.
A first application for us is that Christians are all united in the Spirit. If there is unity between Jew and Samaritan in Christ, then there is also between Christians from Israel and Palestine, North Korea and South Korea, Russia and Ukraine, Walloons and Flemish. All Christians are fellow heirs with Christ (Rom 8:17). When Christians from hostile nations love each other, they witness powerfully to the transformative power of the gospel.
A second application concerns our doctrine of the Holy Spirit. Understanding the Holy Spirit is complicated. Acts adds a layer of complexity because conversion stories vary a lot. In this account, faith precedes the reception of the Holy Spirit. A more normative text like 1 Cor 12:3 says, “no one can say “Jesus is Lord” except in the Holy Spirit.”
It implies that we believe because we have the Holy Spirit. If we believe in Jesus, we do not need to wait to experience receiving the Holy Spirit after believing. It is by the power of the Holy Spirit that we believe. Can we be sure we have the Spirit?
Acts 8:18 makes an intriguing comment about Simon seeing that they received the Holy Spirit, as if it was visible. So far in Acts, the outward visible manifestations of the Holy Spirit have been speaking unlearned languages in Acts 2:4. No tongues are mentioned in Acts 2:41, 4:4, 6:7. Other manifestations include rejoicing (Acts 8:39; 16:34). In Paul’s case in Acts 9:20-22, a manifestation of the Spirit is his evangelistic zeal to proclaim Christ! Receiving the Holy Spirit is going to look different. If we believe in Jesus and want to follow him, 1 Cor 12:3 teaches plainly that we do this because we have the Spirit in us.
There is confusion about Simon’s status before God.[iv] On one hand, Simon believed and was baptized (Acts 8:13). On the other hand, Peter’s harsh words against him suggests he is unredeemed. Simon experienced something when he heard the gospel. He was deeply moved and was baptized. However, when the apostles come from Jerusalem their role is to affirm their faith. They lay hands on the believers who receive the Holy Spirit. In Simon's case, the Apostle Peter points out that he is a false convert who still needs to repent. The expression “gall of bitterness” comes from Deut 29:18. Moses used it to warn the people not to turn to false Gods.[v] The expression “chains of wickedness” comes from Isa 58:6 LXX. It refers to a state before knowing God’s deliverance.[vi] Peter’s choice of OT texts suggest Simon is not a Christian.
A first application is that we learn that the way we know that we are right with God is if we repent from sins. We may think we are believers but the things we say and do could reveal that our hearts are in the wrong place. Sometimes people try to find comfort in the phrase “once saved, always saved.” This phrase is often used in the context of sin. Someone has fallen into sin and instead of focusing on the need to repent, we find comfort in the fact that they made a profession of faith a long time ago. We should not place our confidence in a past experience or lack of confidence based on the depth of our sin. What matters is that in the present, we look to Christ and repent from our sins.
A Second application is that we need to be discipling young Christians. An implication is that as a church we must be equipping all people for the Christian life, particularly Christians who are young in their faith. If you would have given me a theological exam straight after becoming a Christian, I would have done terribly, and I think this is true for a lot of us. On one hand, we need to accept that after conversion we will not have all the right answers. On the other hand, we see in this passage that wrong interpretations are a serious problem in the church and we need to deal with them. We need to be taught the basics of the faith to believe the right things, do the right things, and hope in the right things. If you are interested in going over the basics of the faith, I would love to set up times to meet. If there are a few we could do it in a group!
Now, concerning manipulating God with money.[vii] Peter is clear you cannot manipulate God with money. Already in Acts 8:13, Luke highlights that what impressed Simon was the “signs and great miracles.” He seems to care about status and wanting to impart the Holy Spirit on people.
When it comes to money and God there are lots of implications. Money is a good thing, it is an opportunity to bless others, provide, invest in creating great things. Here are some warnings. First, God cannot be manipulated. Giving money to the church is a spiritual activity because where our money goes our heart goes. But we cannot pay God to bend his will. Second, wealthy people are not more blessed spiritually than the poor. What matters is dependence on God and so sometimes money can prove to be a problem! Third, the prosperity gospel that teaches that God offers health and wealth to those who show their faith by giving to the church would fit in this mistake of thinking we can buy the gift of God with money. It is a severe sin and Peter’s words could be warranted against those who teach such things. This distortion of the truth is so severe that it may show that some people are not in the faith.
Most importantly this text reveals the God we worship. He is for all people. He is the God who gives joy to those who come to him. This joy is knowing the God who created the whole universe from galaxies to atoms and reigns over all of history wants us personally. He loves us, rejoices over us, and is pleased to be with us individually as well as corporately. It is true for us and true for our enemies whoever they may be. Because God cannot be manipulated with money he is as much for the rich as he is for the poor.
May this vision of God sink into our hearts and transform us from the inside out to be a joyful community, to practice being happy to be together in our church, home, work, school, to love for people who are not like us, and have a correct view of money!
[i] Acts 1:8 is the outline of the book of Acts. Acts 1-6 highlights different kinds of people becoming Christians. There were Jews from Jerusalem (Acts 2:41, 4:4), converts to Judaism from all the known world (Acts 2:5, 9-11, 41), a lame man barred from entering the temple (Acts 3), Greek speaking Jews (Acts 6:1-7), and even Jewish religious leaders (Acts 6:7). The diversity shows that Jesus is for all people. This message grows louder as the gospel spreads outside of Jerusalem. Different events have prepared the church for its geographical expansion. The outpouring of the Holy Spirit at Pentecost showed there was a shift in temple. God indwells believers. This temple can go as far as believers fill the world. The empowerment of Greek speaking Christians in Acts 6:1-7 also prepared the church for its expansion. Stephen's speech focuses on God working beyond the temple and the Promised Land.
In Acts 8:4-12:25 (c.f. Acts 8:1//Acts 11:19), the mission begins to non-Jews. The gospel reaches the Samaritans (Acts 8:4-25), foreign aristocrats with the Ethiopian eunuch (Acts 8:26-40), Saul, a persecutor of the church (Acts 9:1-30), different parts of Judea (Acts 9:32-43), a Gentile officer of the Roman army (Acts 9:31-11:18), and Antioch, the capital of the Roman province of Syria (Acts 11:19-30). As it was in the first 7 chapters of Acts, there will be witnessing to Jesus and opposition. The opposition to the gospel often leads to the spreading of the gospel in new areas. Schnabel, Acts. Chapter 17. Introduction. . .
[ii] There are a few other instances in Acts (Acts 2:38; 19:6). The report in Acts 8:14-17 is not normative. . .
[iii] The inclusion of the Samaritans confirms Stephen’s Speech. Stephen taught that God could not be contained in the Temple. Now those who rejected the Jewish temple were becoming God's temple. There is no geographical limit for the Jesus movement! The true temple of God is now, wherever believers from all nations find themselves. . .
[iv] Other views include, (1) Simon was saved and then by his actions was showing he was in danger of “losing his salvation.” (Craig S. Keener, Acts (Cambridge, UK: Cambridge University Press, 2020), 266.). A second view, he was a believer and though he was in severe sin, it was not his salvation that was at stake. God could destroy him while not affecting his eternal state (Schnabel, Acts. Acts 8:21.). . .
[v] Craig S. Keener, Acts (Cambridge, UK: Cambridge University Press, 2020), 266. . .
[vi] Craig S. Keener, Acts (Cambridge, UK: Cambridge University Press, 2020), 266. . .
[vii] Keener suggests that among magicians in those days it was common for them to buy spells from one another and so Simon assumed what the apostles were doing was another form of magic.
This is the OT Background of Samaria. It begins with king Solomon sinning by taking unbelieving wives. His unbelieving wives led Solomon away from the Lord and The Lord split Israel into two kingdoms (1 Kings 11:12), northern and southern. In 722 BCE, the Assyrian Empire conquered the Northern Kingdom. It exiled many of its inhabitants and replaced them with people from other nations. The Samaritans were the result of this mix of people in the northern part of the Promised Land (2 Kings 17:24-41). They almost practiced the same religion as the Jews. Their place of worship was the main difference. Old Testament prophets foretold of a future restoration and unification of the twelve tribes of Israel (Is 11:13; 49:5-6; Ezek 37:16-17).
In the times of the NT, there was great tension between Jews and Samaritans. John 4:9 teaches that Jews had no dealings with Samaritans. Extra-Biblical sources suggest there was great animosity between Jews and Samaritans. Despite this tension, God does beautiful things. Philip brings the gospel to Samaria, Samaritans believe the gospel and receive the Holy Spirit. The Northern Kingdom is restored and is part of the people of God, true Israel. In this text, the gospel tears down hostile divisions and reaches an influential celebrity. We see that when the gospel reaches new areas there is Joy, Unity, and Serious Misunderstandings.
First, the Gospel produces Joy in Acts 8:4-8.
Acts 8:4-8 teaches that Philip Preached the Gospel in Samaria. The death of Stephen and persecution of the church led to the scattering of believers. Philip, who was one of the seven Greek-speaking Jews chosen to care for widows (Acts 6), goes to Samaria. Philip comes with a message. He proclaimed to them the Christ (Acts 8:4). In Acts 8:12, Philip “preached good news about the kingdom of God and the name of Jesus Christ.”The following are different elements of the gospel presentation. The gospel or good news announces Jesus’ death for sins, and his burial, and resurrection for the inauguration of the kingdom of God. God's reigning activity reverses the consequences of the fall. God offers the forgiveness of sins. He establishes a New Creation community. He expands his worship to fill the whole world. Signs and wonders accompany Philip's message. Acts 8:7 lists unclean spirits are cast out, and healings occur. The result is much joy!
Joy is a result of the gospel. As Christians we are people who know great joy and we are also joy spreaders! In Luke 2:10, when the angel announced the birth of Jesus to shepherds, he said, “Behold, I bring you good news of great joy that will be for all the people.” In John 15:11, Jesus teaches his disciples to abide in him to bear fruit “that my joy may be in you, and that your joy may be full.”
Joy is relational. It is what we feel when others delight in us and we know that they are happy to be with us. Joy leads to courage, creativity, endurance, and moral behavior. It is the opposite of shame which leads to contempt of self and contempt of others. The gospel produces joy because it is the pronouncement that our sins are forgiven and we have peace with God and he delights to be with us. God rejoices over his people. The words that God told Jesus at his baptism and the Transfiguration, “this is my Son in him I am well pleased,” are true of his children. Christians rejoice because God delights in us.
He finds joy in us. Zeph 3:17 says, “The LORD your God is in your midst, a mighty one who will save; he will rejoice over you with gladness; he will quiet you by his love; he will exult over you with loud singing.” The Bible says that God sings over his people. If we abide in him, we will be joyful. As a people transformed by God’s love, we will be joyful and quick to show that we are happy to be together.
This is what Christian joy looks like in different circumstances. We desire for our Christian marriages to be characterized by joy and delight. These qualities are practiced and grow. The hallmark of Christian parenting is “delight” and singing over our children. The children of Christians must know without a doubt that they are cherished and delighted in. Christian churches and community groups need to communicate to their members that all are happy to be together. When anyone walks through our doors, we want them to see a spark in our eyes that shows they could not come soon enough!
Joy and intense heartache and suffering can coexist. We can suffer and still rejoice that we are together. We can rejoice that while we suffer, we can be together. The joy of the Lord must be our strength. We must find our Joy in God. We must know and meditate on the fact that he rejoices in his children. He sings over us and now we are spreaders of the good news that leads to Great Joy! Rejoice!
Second, The Gospel and receiving the Holy Spirit leads to unity in Acts 8:9-17.
Acts 8:9-13 develops further God’s work through Philips. People turned from believing in Simon the celebrity magician. Both men and women believed the good news about the kingdom of God and the name of Jesus Christ, and they were baptized (Acts 8:12). This includes Simon the magician. This is how the Good News produces unity. After the report of Samaritans coming to faith, the Jerusalem church sends Peter and John (Acts 8:14). Once they arrive, they pray for them that they might receive the Holy Spirit.”The delay between faith and receiving the Holy Spirit is extraordinary.[ii] In Acts 8:16, Luke’s stress that the Holy Spirit had not yet come on them highlights that the normal order is that these happen at the same time. The result of this delay is that Jewish Christians witness Samaritan Christians receiving the same Holy Spirit.[iii] All Christians are united in Christ by the Holy Spirit. They enjoy the same salvation from sins. The Apostles lay their hands on them, and they receive the Spirit. The delay also teaches the Samaritans that they are connected and united to the church in Jerusalem.
A first application for us is that Christians are all united in the Spirit. If there is unity between Jew and Samaritan in Christ, then there is also between Christians from Israel and Palestine, North Korea and South Korea, Russia and Ukraine, Walloons and Flemish. All Christians are fellow heirs with Christ (Rom 8:17). When Christians from hostile nations love each other, they witness powerfully to the transformative power of the gospel.
A second application concerns our doctrine of the Holy Spirit. Understanding the Holy Spirit is complicated. Acts adds a layer of complexity because conversion stories vary a lot. In this account, faith precedes the reception of the Holy Spirit. A more normative text like 1 Cor 12:3 says, “no one can say “Jesus is Lord” except in the Holy Spirit.”
It implies that we believe because we have the Holy Spirit. If we believe in Jesus, we do not need to wait to experience receiving the Holy Spirit after believing. It is by the power of the Holy Spirit that we believe. Can we be sure we have the Spirit?
Acts 8:18 makes an intriguing comment about Simon seeing that they received the Holy Spirit, as if it was visible. So far in Acts, the outward visible manifestations of the Holy Spirit have been speaking unlearned languages in Acts 2:4. No tongues are mentioned in Acts 2:41, 4:4, 6:7. Other manifestations include rejoicing (Acts 8:39; 16:34). In Paul’s case in Acts 9:20-22, a manifestation of the Spirit is his evangelistic zeal to proclaim Christ! Receiving the Holy Spirit is going to look different. If we believe in Jesus and want to follow him, 1 Cor 12:3 teaches plainly that we do this because we have the Spirit in us.
Third, we see that the Gospel also causes confusion with serious misunderstandings (Acts 8:18-25).
In Acts 8:18-24, the focus returns to Simon. Simon wants the power to be able to give the Holy Spirit through laying on of hands and offers the apostles money. Two things stand out in Peter’s answer. First, Peter’s rebuke is so harsh that we can wonder if Simon is a true believer. Peter says, “May your silver perish with you (v.20), … your heart is not right before God (v.21), repent, … and pray [that] the intent of your heart may be forgiven you. (v.22) … you are in the gall of bitterness and in the bond of iniquity.” The second highlight of Peter’s answer is, “you thought you could obtain the gift of God with money” (Acts 8:20).There is confusion about Simon’s status before God.[iv] On one hand, Simon believed and was baptized (Acts 8:13). On the other hand, Peter’s harsh words against him suggests he is unredeemed. Simon experienced something when he heard the gospel. He was deeply moved and was baptized. However, when the apostles come from Jerusalem their role is to affirm their faith. They lay hands on the believers who receive the Holy Spirit. In Simon's case, the Apostle Peter points out that he is a false convert who still needs to repent. The expression “gall of bitterness” comes from Deut 29:18. Moses used it to warn the people not to turn to false Gods.[v] The expression “chains of wickedness” comes from Isa 58:6 LXX. It refers to a state before knowing God’s deliverance.[vi] Peter’s choice of OT texts suggest Simon is not a Christian.
A first application is that we learn that the way we know that we are right with God is if we repent from sins. We may think we are believers but the things we say and do could reveal that our hearts are in the wrong place. Sometimes people try to find comfort in the phrase “once saved, always saved.” This phrase is often used in the context of sin. Someone has fallen into sin and instead of focusing on the need to repent, we find comfort in the fact that they made a profession of faith a long time ago. We should not place our confidence in a past experience or lack of confidence based on the depth of our sin. What matters is that in the present, we look to Christ and repent from our sins.
A Second application is that we need to be discipling young Christians. An implication is that as a church we must be equipping all people for the Christian life, particularly Christians who are young in their faith. If you would have given me a theological exam straight after becoming a Christian, I would have done terribly, and I think this is true for a lot of us. On one hand, we need to accept that after conversion we will not have all the right answers. On the other hand, we see in this passage that wrong interpretations are a serious problem in the church and we need to deal with them. We need to be taught the basics of the faith to believe the right things, do the right things, and hope in the right things. If you are interested in going over the basics of the faith, I would love to set up times to meet. If there are a few we could do it in a group!
Now, concerning manipulating God with money.[vii] Peter is clear you cannot manipulate God with money. Already in Acts 8:13, Luke highlights that what impressed Simon was the “signs and great miracles.” He seems to care about status and wanting to impart the Holy Spirit on people.
When it comes to money and God there are lots of implications. Money is a good thing, it is an opportunity to bless others, provide, invest in creating great things. Here are some warnings. First, God cannot be manipulated. Giving money to the church is a spiritual activity because where our money goes our heart goes. But we cannot pay God to bend his will. Second, wealthy people are not more blessed spiritually than the poor. What matters is dependence on God and so sometimes money can prove to be a problem! Third, the prosperity gospel that teaches that God offers health and wealth to those who show their faith by giving to the church would fit in this mistake of thinking we can buy the gift of God with money. It is a severe sin and Peter’s words could be warranted against those who teach such things. This distortion of the truth is so severe that it may show that some people are not in the faith.
Conclusion
We have begun a new stage in the expansion of the church. The gospel spreads in Samaria. We learn that the spreading of the Gospel leads to joy and unity in the church. We also learn the importance of teaching young converts the importance of turning from error, and not thinking we can manipulate God.Most importantly this text reveals the God we worship. He is for all people. He is the God who gives joy to those who come to him. This joy is knowing the God who created the whole universe from galaxies to atoms and reigns over all of history wants us personally. He loves us, rejoices over us, and is pleased to be with us individually as well as corporately. It is true for us and true for our enemies whoever they may be. Because God cannot be manipulated with money he is as much for the rich as he is for the poor.
May this vision of God sink into our hearts and transform us from the inside out to be a joyful community, to practice being happy to be together in our church, home, work, school, to love for people who are not like us, and have a correct view of money!
[i] Acts 1:8 is the outline of the book of Acts. Acts 1-6 highlights different kinds of people becoming Christians. There were Jews from Jerusalem (Acts 2:41, 4:4), converts to Judaism from all the known world (Acts 2:5, 9-11, 41), a lame man barred from entering the temple (Acts 3), Greek speaking Jews (Acts 6:1-7), and even Jewish religious leaders (Acts 6:7). The diversity shows that Jesus is for all people. This message grows louder as the gospel spreads outside of Jerusalem. Different events have prepared the church for its geographical expansion. The outpouring of the Holy Spirit at Pentecost showed there was a shift in temple. God indwells believers. This temple can go as far as believers fill the world. The empowerment of Greek speaking Christians in Acts 6:1-7 also prepared the church for its expansion. Stephen's speech focuses on God working beyond the temple and the Promised Land.
In Acts 8:4-12:25 (c.f. Acts 8:1//Acts 11:19), the mission begins to non-Jews. The gospel reaches the Samaritans (Acts 8:4-25), foreign aristocrats with the Ethiopian eunuch (Acts 8:26-40), Saul, a persecutor of the church (Acts 9:1-30), different parts of Judea (Acts 9:32-43), a Gentile officer of the Roman army (Acts 9:31-11:18), and Antioch, the capital of the Roman province of Syria (Acts 11:19-30). As it was in the first 7 chapters of Acts, there will be witnessing to Jesus and opposition. The opposition to the gospel often leads to the spreading of the gospel in new areas. Schnabel, Acts. Chapter 17. Introduction. . .
[ii] There are a few other instances in Acts (Acts 2:38; 19:6). The report in Acts 8:14-17 is not normative. . .
[iii] The inclusion of the Samaritans confirms Stephen’s Speech. Stephen taught that God could not be contained in the Temple. Now those who rejected the Jewish temple were becoming God's temple. There is no geographical limit for the Jesus movement! The true temple of God is now, wherever believers from all nations find themselves. . .
[iv] Other views include, (1) Simon was saved and then by his actions was showing he was in danger of “losing his salvation.” (Craig S. Keener, Acts (Cambridge, UK: Cambridge University Press, 2020), 266.). A second view, he was a believer and though he was in severe sin, it was not his salvation that was at stake. God could destroy him while not affecting his eternal state (Schnabel, Acts. Acts 8:21.). . .
[v] Craig S. Keener, Acts (Cambridge, UK: Cambridge University Press, 2020), 266. . .
[vi] Craig S. Keener, Acts (Cambridge, UK: Cambridge University Press, 2020), 266. . .
[vii] Keener suggests that among magicians in those days it was common for them to buy spells from one another and so Simon assumed what the apostles were doing was another form of magic.
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