Acts 8:6

Act 8:6. Ἐν τῷ ἀκούειν αὐτοὺς) when they heard, what was being said and done.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_8:6-7. Προσεῖχον] they gave heed thereto, denotes attentive, favourably disposed interest, Act_16:14; Heb_2:1; 1Ti_1:4; often in Greek writers, Jacobs, ad Ach. Tat. p. 882. The explanation fidem praebebant (Krebs, Heinrichs, Kuinoel, and others) confounds the result of the προσέχειν (Act_8:12) with the προσέχειν itself,a confusion which is committed in all the passages adduced to prove it.

ἐν τῷ ἀκούειν αὐτοὺς κ. κ.τ.λ.] in their hearing, etc., while they heard.

In Act_8:7, more than in v. 16, those affected by natural diseases (παραλελ. κ. χωλοι), who were healed (ἐθεραπεύθ.), are expressly distinguished from the possessed (comp. Luk_4:40 f.), whose demons came out (ἐξήρχετο) with great crying.

Notice the article before ἐχόντων: of many of those who, etc., consequently, not of all. As regards the construction, πολλῶν is dependent on the τὰ πνεύματα ἀκάθαρτα to be again tacitly supplied after πνεύματα ἀκάθαρτα (see Matthiae, p. 1533; Kühner, II. p. 602).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 8:6 . προσεῖχον … τοῖς λεγ ., cf. Act 16:14 , 1Ti 1:4 , Tit 1:14 , 2Pe 1:9 , see note on Act 5:35 , used in classical Greek sometimes with νοῦν , and sometimes without as here; frequent in LXX, cf. with this passage, Wis 8:12 , 1Ma 7:12 . ὁμοθυμαδόν , see above on Act 1:14 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

the people with one accord gave heed to . . . Philip--the way being prepared perhaps by the fruits of our Lord's sojourn, as He Himself seems to intimate (see on Joh 4:31-38). But "we may mark the providence of God in sending a Grecian, or a Hellenistic Jew, to a people who from national antipathy would have been unlikely to attend to a native of Judea" [WEBSTER and WILKINSON].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. The people with one accord gave heed] He had fixed their attention, not only with the gravity and importance of the matter of his preaching, but also by the miracles which he did.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6. And the multitude gave ear. Luke declareth how the Samaritans did embrace Philip’s doctrine. For he saith that they heard, whereby they took some taste; there was also another prick whereby they were pricked forward, and that was miracles; at length there followed attentiveness. This is the right going forward unto faith; for those which refuse that doctrine which they have not heard, how is it possible that they should ever come unto faith, which cometh by hearing? (Romans 10:14.) Therefore, whereas they were ready to hear, that was the first step unto reverence and attentiveness. And therefore it is no marvel if faith be so rare, and almost none in the world; for how many be there which vouchsafe to hearken when God speaketh? whereby it cometh to pass that the more part rejecteth the truth before they know the same, and have not so much as lightly tasted it. And as hearing is the beginning of faith, so it should not be sufficient of itself, unless the majesty of doctrine should also move the hearts. And surely, whosoever considereth that he hath to do with God, cannot hear him contemptuously when he speaketh; and the very doctrine which is contained in his word shall purchase authority for itself, so that attentiveness shall flow of itself from hearing. As touching miracles we know that there is a double use thereof; they serve to prepare us to hear the gospel, and to confirm us in the faith thereof. The adverb, with one accord, may be joined as well with hearing as with attentiveness. This latter doth like me better, that they were attentive with one accord; and therein doth Luke commend the force and efficacy of Philip’s preaching, because a great number of men was suddenly won to hear attentively with one consent.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

6. And the people [multitudes] with one accord gave heed] The original words imply that crowds of the people gave their faith and consent to the new teaching.

hearing and seeing the miracles which he did] Better, when they heard and saw the signs which he wrought. They heard what had been done in other places and saw what was done each under his own observation. The miracles are described by that characteristic which they were specially intended to have in this instance. They were to be signs that the message which Philip was bringing was from God. The signs here enumerated are such as could leave no doubt in the minds of those who witnessed the cures.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the people with one accord,.... The inhabitants of the city of Samaria, as one man, came to hear the word:

and gave heed to those things which Philip spake; they listened to them, took notice of them, gave their ascent to them, believed and embraced them; being induced thereunto, not only upon the evidence by which these things came, but by reason of the miracles which he wrought, for the confirmation of them: for it follows,

hearing and seeing the miracles which he did; and which are particularly mentioned in the next verse.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.

Ver. 6. And the people, &c.] A corrupt place, and bewitched by the sorceries of Simon Magus; yet even there God had a people. Justin Martyr was of this city.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

With one accord - Unitedly, or with one mined. Great multitudes of them did it.

Gave heed - Paid attention to; embraced.

Hearing - Hearing what he said.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Gave heed; a good preparation towards their conversion, seeing faith cometh by hearing, Rom 10:17.

Hearing and seeing the miracles which he did; these miracles were as so many evidences of the truth he spake, by which he showed God’s authority for what he said.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The multitudes gave heed with one accord for the people with one accord gave heed, A.V.; the for those (things), A.V. that were spoken by Philip for which Philip spake, A.V.; when they heard and saw the signs for hearing and seeing the miracles, A.V Note St. Luke"s favorite word, with one accord. (above, Act_2:1, note)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

6-11. When Philip first entered the city of Samaria, the public mind was in a condition most unfavorable to the reception of the gospel. The practice of magical arts was quite common among the Jews and Samaritans of that age; and the masses of the people of all nations were very superstitious in reference to them. At the time now referred to, the people of Samaria were so completely under the influence of a magician, that one less bold than Philip would have had no hope of success in preaching the gospel to them. But he had confidence in the power of the gospel, and commenced his labors with a firm purpose. His success was far beyond what could have been anticipated. (6) " And the multitudes, with one accord, attended to the things spoken by Philip, in hearing and seeing the miracles which he wrought. (7) For unclean spirits, crying with a loud voice, came out of many who had them, and many, paralyzed and lame, were healed. (8) And there was great joy in that city. (9) But a certain man named Simon was in that city before, practicing magic and astonishing the people of Samaria, saying that he himself was some great one: (10) to whom they all gave attention, from the least to the greatest, saying, This man is the great power of God. (11) And they gave attention to him because he had astonished them with magic arts for a long time. "

We are here introduced to another case of conversion, with a very brief account of the means and influences by which it was effected. These demand careful consideration. It is in order that the perfect adaptation of the gospel means employed by Philip may the more strikingly appear, that Luke is particular to state the previous mental condition of the people. They had been so much astonished by the magic arts of Simon, that the prevailing conviction was, "This man is the great power of God." The dreamy genius of Neander has caught up some vague tradition of the fathers concerning a supposed theosophy involved in this expression; and, by a common sympathy in mysticism, rather than by the force of his reasoning, has transmitted it to many recent commentators. But the sober judgment, content with more natural conclusions, finds in it only the impression which such arts as Simon practiced usually make upon a superstitious multitude. The tricks of his legerdemain they supposed to be exhibitions of divine power. The first work for Philip to do was to prostrate the influence of Simon by undeceiving the people.

To accomplish this object, he has recourse to the power of the Holy Spirit. This power, addressed to the eye in the healing of lameness and paralysis, and the casting out of demons; and to the ear, in preaching Christ to them, soon arrested the attention of the multitude. There was a prompt and universal decision in the public mind in favor of the miracles wrought by Philip, and against the pretensions of Simon. What the distinction between these miracles and Simon's astonishing tricks, which led to so prompt a decision, we are not able to say, because we know not what these tricks were. Suffice it to say, that this single incident should put to silence forever that species of skepticism which resolves all the miracles of Christ and the apostles into occult art and optical illusions; for here are these arts, in their most delusive form, brought into direct conflict with apostolic miracles; and so palpable is the distinction, that it is at once discovered and acknowledged by the whole multitude.

12. The unmistakable reality of the miracles wrought by Philip convinced the people that he was attended by the power of God; and that was enough to make them acknowledge the authority of God in what he communicated to them. In order that men may believe the Gospel, it is only necessary that they believe it to be, in reality, the word of God. But the Holy Spirit convinced them that what they heard was the word of God, by attending it with a sensible demonstration of the power of God. That they believed was but the natural result of what they saw and heard. (12) " But when they believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ, they were immersed, both men and women. " Being convinced that they heard the word of God, they believed it because it was the word; and, for the same reason, they yielded to its authority. Their obedience was not the result of any inherent power in the word, apart from its authorship; for if it were believed to be the word of man, it would have no authority and no power. All the authority and power which are in it, therefore, result from the belief that God is its author. This belief was effected, in the present instance, by the Holy Spirit, through miraculous attestations; hence, the whole change wrought in the parties may be styled the work of the Holy Spirit. The simple facts of the kingdom over which Christ was reigning, thus attested, were set forth before the people, and, upon belief of these, attended by a willingness to comply with their requirements, they were immersed without delay. This was but a faithful execution of the commission, which says, "He that believeth and is immersed shall be saved."

13. The most signal triumph achieved on this occasion was that over Simon himself. Luke gives it the prominence of a separate statement, in these words: (13) " And Simon himself also believed, and when he was immersed he continued with Philip, and beholding the signs and great miracles which were done, he was astonished. " The commentators nearly all agree that Simon's faith was not real, but feigned; and that the statement that he believed is made according to the appearance, and not according to the reality. They urge that subsequent developments prove the insincerity of his professions, and compel us to adopt this conclusion. It must be confessed, that at the time Philip might have been deceived by him; but this could not be said of Luke, who wrote subsequent to all the developments in the case. If his object was to describe the events as it appeared to Philip, he might retain, in the first instance, the mistake of Philip; but we would expect, on this supposition, a subsequent correction. No such correction, however, is given; neither is there any evidence that Luke intended to represent the case as it appeared to Philip. On the contrary, he speaks from his own stand-point, and had all the facts before him which we have before us. His statement, therefore, should control our judgment, and he says, not that Simon feigned belief, but that he believed. We conclude, then, that he did, in the true and proper sense of the word, believe.

Some commentators, disposed to admit the statement that Simon believed, still deny the sufficiency of his faith, and urge that it was deficient in its object. But the historian makes no distinction between what Simon believed, and what was believed by the Samaritans. They "believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ;" and Luke adds, without qualification, that "Simon himself also believed." He believed, then, what Philip preached; be believed the gospel. This conclusion is based upon statements too positive and unambiguous to be set aside because of any difficulty in reconciling them with facts subsequently developed.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

6–8. The people with one accord gave heed. It was the miracles that, at first, fixed their attention. Observe that Philip, another of the seven, has the gift of miracles, the second recorded instance in the church of the possession of this power by one not an apostle. The next verse describes the nature of his miracles, similar to those of Christ. See note on Matt. 4:24. See also Mark 3:11 and Luke 4:41.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

When multitudes of people

"When many people in the city of Samaria." The location was specified previously. (See: Acts 8:5)

they paid attention

The reason people paid attention was because of all the healing Philip did.

who were possessed

"who had them" or "who were controlled by unclean spirits"

So there was much joy in that city

The phrase "that city" refers to the people who were rejoicing. AT: "So the people of the city were rejoicing" (See: Metonymy)

translationWords

miracle

Philip, the evangelist

demon

cure

joy

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6. προσεῖχον δὲ οἱ ὄχλοι, and the multitudes gave heed. We know from Joh 4:25; Joh 4:29; Joh 4:42, that some among the Samaritans were looking for the advent of the Messiah. The field had been already in some degree prepared for Philip’s labours: hence the abundant fruit.

τὸν νοῦν must be mentally supplied with προσεῖχον as below in Act 8:10-11, and in Act 16:14, and, with a slightly different sense, in Act 20:28.

ἐν τῷ ἀκούειν κ.τ.λ., when they heard and saw the signs which he wrought. Lit. ‘in the hearing.’ They heard what had been done in other places and saw what was done each under his own observation. The miracles are described by that characteristic which they were specially intended to have in this instance. They were to be signs that the message which Philip was bringing was from God. The signs here enumerated are such as could leave no doubt in the minds of those who witnessed the cures.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6. προσεῖχον …] If this place was Sychem, the narrative in Joh_4 will fully account for the readiness with which these people received the κήρυγμα τοῦ χριστοῦ—‘the proclamation of the Christ.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.