esus as Lord. Simon’s desire was to turn people’s attention to himself and honor him: “Simon…amazed the people of Samaria, saying that he himself was somebody great” (8:9). Again, Philip performed signs of exorcism and healing by the power of Christ and for the people. This is contrasted with Simon’s magic acts intended to amaze the people and bring glory to himself. And the result of Philip’s ministry was that “there was much joy in that city” (8:8). The result of Simon’s performance was mere amazement. Thus, the contrast between Philip and Simon is the same contrasting conflict that we see from the Genesis Garden through the conflicts of Revelation: faith in God versus faith in self (and mankind).
Luke presents this contrast at the very beginning of this story in order for us to understand perspective. In verse 13 we learn that “even Simon himself believed, and after being baptized he continued with Philip.” But that statement should not throw us from the contrast of heart. We learn in subsequent verses that Simon’s interest was merely in the power demonstrated by Philip and the other apostles. He wants that power for himself and even attempts to purchase it from Peter. But Peter’s response shows us that Simon’s heart had never changed. Peter tells him that he will perish with his silver. Peter says that Simon has no “part nor lot in this matter” and that his “heart is not right before God.” He calls on Simon to repent so that “if possible, the intent of your heart may be forgiven you.” And Peter seals it in verse 23 by concluding, “I see that you are in the gall of bitterness and in the bond of iniquity.” No one who is saved can be characterized as being in the “bond of iniquity.” We who are in Christ have been freed from sin (Romans 8:1-2).
Simon certainly had belief. But he believed simply that Jesus was a god. Surely we can understand that. Simon did not merely perform card tricks as a magician of our day. He was a sorcerer of sorts who amazed his audience through the power of the spirit world. For him to believe that Philip also performed his deeds through a spirit power was no stretch for him. He believed and wanted to control that power himself. But he was not saved. He did not believe that Jesus was the Lamb of God who took away his own sin through the cross sacrifice. He did not give himself to Jesus, understanding Christ to be his Lord and Savior.
To accept Christ as Lord is an absolute necessity in salvation. That acceptance, however, is not as some involved in Lordship Salvation may express it. The extremes of that Lordship movement require demonstration by a person of submission before they will agree that that person is converted. This brushes too close to a works-based requirement, which violates the Bible’s emphasis on faith alone. Even so, you cannot throw the baby out with the bathwater. The very idea of repentance for sin must include the idea that there is a lawgiver to whom you are accountable. And faith in this lawgiver to forgive you of sins is an acceptance of that lawgiver as Lord. Therefore, any true conversion includes an acceptance of Christ as both Savior and Lord.
Following the episode with the Samaritans, Philip is compelled by the Spirit to meet up with an Ethiopian eunuch on his way home after visiting Jerusalem. Obviously this Ethiopian had become interested in the worship of the true God, recognizing that the covenant enjoyed was with the one true God. Yet, the eunuch didn’t understand the Scriptures fully (as even the Jewish leaders did not understand it fully). He, by the direction of God, was reviewing a messianic passage when Philip joined up with him. It offered Philip the opportunity to connect the OT’s prophecy with Christ.
The very interesting part of this story is that suddenly the Ethiopian sees a body of water and tells Philip he wants to be baptized. The KJV inserts a verse making it seem as if Philip asked for proof of the eunuch’s belief, but that verse is not found in the early manuscripts and is no doubt the addition of some scribe wanting to tie up loose ends. But the