Now those who were scattered abroad went about preaching the word” (8:4).
It is ironic that the violence that was supposed to put the early Christians in their place put them in Samaria to fulfill Christ’s great commission preach the Gospel in Samaria. This was a bold step for Philip, because of the hostility between Jews and Samaritans.
Acts 8:4-25 describes Philip’s missionary work in Samaria and new competition to the mission: sorcery. It’s one thing to understand and reject the Gospel. To accept and practice a distorted version of the Gospel is a serious problem. Simon is not a follower of Jesus, but he does perform signs and wonders .
Simon knows power when he sees it and wants to buy it. I assume with good intentions. Peter’s rebuke seems harsh, but it was necessary. Rather than tolerate a distorted understanding of the Gospel, Peter draws boundaries. The Holy Spirit is not a commodity that can be bought and controlled.
About Corey Sharpe
Where do we get our beliefs?
Three theological perspectives have significantly shaped my Christian identity: Evangelicalism, the early Methodist tradition and liberation theology.
From my coming to faith in a Baptist church and throughout my education in a Baptist school and college, I was nurtured by convictions that emphasized a spiritual rebirth, a personal relationship with Jesus Christ and the centrality of the Bible. Even when I disagree with certain aspects of evangelicalism, it has deeply influenced my sense of what it means to be a follower of Jesus Christ.
My seminary studies spawned my interest in early Methodism, particularly its approach to spiritual formation. Its leaders were convinced that only a foundation of doctrine and discipline would lead to a meaningful transformation of the heart and mind. In other words, having the mind of Christ enables me to be more like Christ.
Life in a suburban culture obscures the increasing gap between the poor and rich, as well as the Bible’s close identification with the poor. My doctoral work in socio-cultural context exposed me to liberation theology, which helps me see redemptive history as a history of oppressed groups, written from the perspective of the powerless, about a God who is actively involved with the poor in their struggles.
I am now the pastor at Mount Zion United Methodist Church in St Mary’s County, Maryland. Together my wife and I have 4 children.
The Other Six Days 