Simon the Magus (Acts 8:9-25)

The narrative of the encounter with Simon the Magus is set in Samaria. The first part sets up the story for the subsequent action, as well as introducing some of the key themes that will reoccur in the rest of the passage. It uses repetition to position Simon as a counterpoint to Philip; hence, προσέχω is repeated to show that the crowds “listened eagerly to what was said by Philip” (8.6), in the same way that they “listened eagerly to [Simon]” (8.11).  Whilst the text depicts Simon and Philip as similar, it also firmly distinguishes between them by clarifying the differing sources of their power.

Philip demands attention through spirit-powered signs, whilst Simon amazes the people by his ‘magic’. The text’s simultaneous mirroring and distinguishing indicates to its audience they are meant to see Simon and Philip as natural competitors. The double use of μαγεύω also alludes to the competition between Moses and Pharaoh’s magicians (Exodus 7-9), indicating to the reader to expect a confrontation between Simon and the apostles.

Peter’s speech to Simon has a different structure to his speech to Ananias and Sapphira. For example, it employs no use of rhetorical questions and the emphatic ‘punch line’ of the speech comes at the beginning in the form of a sharp rebuke.

1. Rebuke and incrimination (8.20)
2. Punishment and insight (8.21)
3. Instruction to repent and possible forgiveness (8.22)
4. Further insight (8.23)

Despite these structural differences, the speech employs a similarly direct style of address. The second person pronoun is again heavily repeated, making use of ‘σου’, ‘σοὶ’ and ‘σε’ eight times. This focuses the audience’s attention firmly on Peter’s opponent and emphasizes the confrontational style of the encounter. The double use of the first person pronoun in Simon’s response submits to the direction of Peter’s and the audience’s attention.

Like his earlier judgment on Ananias, Peter’s rebuke to Simon employs sibilance and assonance. The repeated sigmas in ‘σου σὺν σοὶ εἴη εἰς and the ‘ει’ and ‘η’ sounds in ‘εἴη εἰς ἀπώλειαν’ give τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν its fluid, emphatic quality.

Peter’s speech to Simon also contains many of the same elements as his speech to Ananias. Simon’s crime is one involving money and deceit. The text implies that Simon desires the ability to pass on the Holy Spirit because of its profiteering potential. R. Strelan argues that Simon wants to be a more integral member of the Christian community,[1] but H. J. Klauck’s interpretation that Simon is slipping back into old ways is better supported.[2] Peter’s insight that his heart is not right implies not just that his understanding of the spirit is misplaced but that his very desires are wrong. Deceit is also implied in the very way that Simon makes his money as magicians were often viewed as charlatans and crooks by their critics,[3] and this attitude is perhaps implied in Peter’s words that Simon is in the ‘chains of wickedness’ (8.23).

Like the previous pericope, this text again shows that the Peter has the ability to see into individual’s hearts. The repetition of καρδία emphasises both Peter’s power and Simon’s true nature. That Simon’s heart is ‘not right before God’ and whose intent needs to ‘be forgiven’ emphasizes the deep, rather than superficial way Simon is in opposition to the apostles.

The giving and the depriving of a ‘portion’ of the Christian community’s inheritance is another reoccurring theme in this episode. Simon attempts to purchase the Holy Spirit, often understood as a sign of the Christian community’s inheritance.[4] As a result Peter declares: “You have no part or share in this” (8.21). Like in Acts 4.32-5.11, Luke-Acts uses μερὶς to communicate what Simon tries to obtain and what he is ultimately left deprived of. Peter’s punitive declaration demonstrates his divine authority. An audience familiar with the Jewish Scriptures would naturally associate the authority to gift and deprive inheritance with God who, through his prophets declared when Israel will be gifted or deprived of their portion of the land, their inheritance.[5]

Unlike in Acts 4.32-5.11, in this pericope there is no explicit mention of the satanic in Peter’s opposition. There is, however, implicit suggestion that Simon is in some way hostage to malevolence: εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.. This image of passivity to evil is conceptually reminiscent of individuals in the gospels who have been possessed by or fallen victim to the satanic or demonic.[6]  It is also conceptually similar to Jesus’ programmatic announcement: “He has sent me to proclaim release to the captives” (Luke 4.18), which preludes the beginning of his exorcism ministry (Luke 4:31-41). Whilst there is not a strong presence of ‘the accuser’ in this episode, the text does suggest the evident presence of evil in Peter’s opposition which further invites the reader to see a theological battle between God and evil underlying the narrative.

The effect of Peter’s words is strong evidence for their potency. The text uses the participle (ἀποκριθεὶς) to introduce Simon’s response, which emphasizes the immediate effect of Peter’s words.

Simon’s response itself implies that he reacts with fear, the same reaction to those who heard of Peter’s dealings with Ananias and Sapphira (5.6, 11, 13). The expected battle between competing powers never materializes as the Holy Spirit demonstrates its utter dominance. Simon’s request that Peter may petition God on his behalf demonstrates that Peter’s words have left Simon utterly powerless, in admittance that it is Peter who has superior access to the divine.

Peter’s instruction and Simon’s subsequent petition carry intertextual allusions to the OT that both reinforce Peter as having prophetic status, and emphasize the curse-like nature of his speech. Peter’s instruction to repent and Simon’s positive reaction parallel the interaction between Jonah and Nineveh in Jon 3.6-9 (LXX). Strong lexical allusions include ἀπώλειαν (Acts 8.20, Jon 3.9), μετανοέω (Acts 8.22, Jon 3.9-10) and κακίας (Acts 8.22, Jon 3.10). The second part of Simon’s petition is also evocative of the narrator in Jon 3.10. For an audience familiar with the LXX,[7] these parallels frame Peter as a prophet like Jonah, sent by God to a non-Jewish audience. Simon’s repentance is also evocative of Micah the Levite (Judges 17) who, when cursed by his mother for stealing, admits his crime and returns the money to her. The lexical link word ἀργύριον, supports the conceptual parallel between Peter’s words and Micah’s mother’s curse. The Judges intertext also frames Simon’s offer to buy the holy spirit in a narrative of money associated with idolatry (Jud 17.3-4).

In comparison to Coptic and Greek curse spells,[8] Peter’s words to Simon contrast with their attitude to nullification. Some curse texts specifically urge the deity to ignore the words of their intended victim and to fulfil the spell-caster’s wishes. Text 93 insists: ‘You must not listen to her, O [god…] if she calls up to you’ (197). In contrast, Peter encourages Simon to repent, teaching God’s mercy and the possibility of forgiveness (Acts 5.22). Simon thus petitions that Peter’s curse will be nullified (5.24). This attitude to nullification strongly contrasts with Peter’s words in Acts 4.32-5.11, as well as to some of the curse spells, showing that cursing in Acts and in the ancient Mediterranean cannot be solely defined by their insistence on incontrovertible judgement.

Peter’s understanding of the injured party also contrasts to that of the casters of the curse spells. Whilst they are characterised by a sense of victimisation, Peter again sees God as the injured party. Simon has attempted to purchase His gift (8.10) and thus has no part in His mission and inheritance (8.21).

Like in Acts 4.32-5.11, the presence of the satan in Acts 8.9-25 is similar to some of the spell texts which describe their opponents as being possessed by demon or as given up to demon. Peter’s insight that Simon is in ‘the chains of wickedness’ (5.23) is reminiscent of text 88 which repeats the phrase: ‘Abandon him to demons’ (187). The belief that a person could be overpowered by evil is present in both these texts. Again, as in Acts 4.32-5.11, the sense of immediacy in the response to Peter’s words mirror the desire for instant effect in the curse spells.