elieve 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 fact that this verse is not in the original should make us wonder at the contrast that Luke is providing between this Ethiopian and true conversion versus the fake conversion of Simon. The text tells us that Simon “believed,” but we do not see that with the eunuch. We do see negative comments, however, with regard to Simon that convince us he does not truly follow Christ. With the Ethiopian we see a desire to be baptized (and baptism is the demonstration of a commitment to the kingdom and to Christ). We also see that when Philip departs, the eunuch continues on his way “rejoicing” (8:39). This joy connects the eunuch with those Samaritans who had joy in Philip’s ministry back at the beginning of the chapter (8:8). Salvation is not a mere formula that outsiders can check off and thereby include or exclude someone to the body of Christ. Salvation comes from the revelation of God and the faith assent to God’s enlightenment. It is not some deed that we do or that can be seen. It is not even necessarily a confession. But joy in a life is a fruit of the Spirit. And the Bible tells us it is through this supernaturally transformed character into joy and love that we know we are one together in the Spirit (John 13:35). Yet even so, Christians grow in Christ at different rates. Sometimes a Christian may allow the world to overcome his/her thoughts and actions. Be careful in your judgment of one another. Surely the confession of Christ by a person ought to make us care for and exhort, entreat, encourage, and rebuke. And if we are rebuffed after multiple efforts of love, we’re commanded to treat that person as an outsider in hope that he/she will return. But we never callously sling out judgments of relationship with God. Rather than harshly denouncing, care for those who name Christ as Savior. Absolutely rebuke when necessary. But do so in love for the purpose of drawing focus back to our Lord for his further glory in our common relationship.