Acts 8:9

Act_8:9-24

But there was a certain man called Simon

Simon the Magian unmasked and put to shame

This Simon was the first heretic in the Christian Church, the first to claim its fellowship while out of sympathy with its fundamental truths.

His mistakes were many and grievous.

1. He began with an unscrupulous ambition. No sooner had Peter and John begun to confer the gifts of spiritual power by the laying on of hands than Simon saw that his own juggleries were cast into the shade. All that he perceived were the outward phenomena; the inward grace did not occur to him.

2. He was guilty, thus, of utter insincerity. His pious airs and phrases, while he worshipped with the Christians, were all make-believe. His heart was wholly unchanged; he was still an unregenerate sinner, in the gall of bitterness and the bonds of iniquity.

3. He was grievously mistaken as to the purchasing power of money. He thought that money could do anything. His mind was so utterly sordid that he was as honest as he could be in proffering coin for the sovereign gifts of God. There are men in our times who seem to have a like confidence in filthy lucre. Their very souls grow yellow as they bow before their wretched golden god. They subordinate all things to persona[ gain. Friendship, beneficence, patriotism, and piety are of value only, as they can be made to serve their selfish ends.

4. He was a blasphemer. He should have been appalled at the mere thought of tampering with the influence of the Divine Spirit; but fools rush in where angels fear to tread. God was nothing to him, and sacred things were of value only to grind at his mill. It is well that Peter and John had the courage to unmask this miserable impostor. There is no telling what harm he might have done otherwise in the early Church. As it is, he vanishes from our sight cringing under a terrific warning and whining for an intercession which, had it been offered, would have seemed to him only another of the apostles masterly conjurations. Farewell to him! And may no disciple of his ever again pollute the pure atmosphere of the Church of God! (D. J. Burrell, D. D.)

Christianity true and false

I. The traits of a true Christianity.

1. It has growth. A true gospel has germinative power; it propagates itself; it is a seed which springs up wherever it is dropped, whether in Judea, Samaria, or Antioch.

2. It has breadth. It overcomes the prejudices of race and nation, breaks the bounds of sect, and brings Jews and Samaritans into one fellowship.

3. It has power (verse 7). The physical miracles of the apostolic age were pictures of spiritual power in all ages. Even now the gospel drives out unclean spirits and gives power to the impotent. Men can see the results of its power though they may not understand its source.

4. It brings joy (verse 8). Every soul truly converted tastes the joy of salvation, and is glad with an indwelling happiness.

5. It has discipline (verses 14-16). The Church recognises a central authority, to which all its workers are loyal.

6. It has high moral standards, which are not framed to suit base natures nor influenced by worldly considerations (verses 20-23).

II. The traits of a false Christianity. Even in the true Church, and in its purest days, there was to be found a Simon the sorcerer.

1. The false Christianity is often concealed under the formal rites of the Church service. Outwardly Simon was a baptised member, inwardly he was a hypocrite.

2. It is revealed in the spiritual manifestations of the Church. When the Holy Ghost descends, Simon is at once detected.

3. Its spirit is that of selfish ambition, seeking for power over men rather than power with God.

4. It should be dealt with promptly, rebuked unsparingly, and should find no countenance in the Church.

5. It may find mercy and forgiveness if the false disciple will seek the Lord.

Simon Magus, or wrong-heartedness

This short sketch reminds us--

1. That men in every age have been prone to deify great wickedness.

2. That great wickedness, to answer its end, has often identified itself with religion.

3. That true religion exposes all such imposture. We take Simon as the representative of wrong-heartedness.

Note--

I. Its essence--covetousness. He offered them money.

In relation to this observe that--

1. It is opposed to mental improvement. It necessarily blinds the eye and limits the intellectual horizon: whereas benevolence elevates the mind, gives vastness to the view, and places every object in the full light of heaven.

2. It is condemned by moral consciousness. There is a principle within which is an infallible indicator of the souls health, and this ever condemns covetousness, The selfish man wears out his self-respect, and stands before God and himself a wretched man.

3. It is condemned by the verdict of society. Society may flatter but it cannot respect a covetous man. Hence men assume the features and speak the language of benevolence.

4. It is incompatible with moral order. This requires one-ness, mutual attraction. But selfishness repels from one another and from God.

5. It is denounced by Scripture. Covetousness is declared to be idolatry, against which as the most revolting form of depravity the heaviest judgments are denounced.

II. Its tendency--ruin. This is no constitutional infirmity claiming palliation, but a disease of the heart. As in physics, so in morals, if the heart be wrong the most serious consequences are imminent. The text reminds us of three evils.

1. It involves the greatest sacrifice, Thy money perish with thee. Peter took it for granted that he would perish. A good mans money lives in its consequences.

2. It precludes an interest in religion, Thou has neither part nor lot, etc., i.e., in Christianity with its glorious doctrines, promises, and provisions.

3. It necessitates great personal wretchedness. Covetousness is at once--

(1) A hitter gall, and

(2) A slavish life, bonds.

III. Its cure.

1. Prescribed.

(1) Repentance--a change in the controlling disposition.

(2) Prayer--conscious dependence upon God.

(3) Forgiveness. Covetousness is a sin against God, and for it a sinner must be either forgiven or damned. Repentance and prayer are essential to pardon.

2. Ignored. Simon did not attend to the heavenly prescription. He did not repent of his sin although he deplored its consequences lie did not pray for himself, but he asked Peter to pray for him, and not that his heart might be changed, but that the consequence of his sin might be averted. Observe the two evils ever prevalent in false religions.

(1) Selfishness. To avoid misery is the leading idea in the religion of millions.

(2) Proxyism. The tendency to trust others in religious matters is the foundation of all ecclesiastical imposture and the great curse of the world. (D. Thomas, D. D.)

Simon the sorcerer

Look at--

I. The condition in which Philip found the city of Samaria. You find there the condition of the whole world represented. Samaria was diseased, possessed, and deluded. These are the conditions in which Christianity has always to fight its great battle. Christianity never finds any town prepared to co-operate with it. We are none of us by nature prepared to give the Christian teacher a candid hearing. We hate the fellow, for he never prophesies good of us. The literary lecturer pays homage to his audience, but the preacher rebukes it, humbles it. The early preachers did not trim, and balance, and smooth things. It was because they did fundamental work that they made progress so slow, but so sure. The world is--

1. Diseased--there is not a man who is thoroughly and completely well. If he suppose himself to be so, he is so only for the moment; he was ill yesterday, or will be to-morrow. You stand up in the mere mockery of strength; it is when we lie down that we assume the proper and final attitude of the body. How ill we are, what aches and pains!

2. Possessed. Possessed with demons, unclean spirits, false ideas. Why make a marvel about demoniacal possession, or push it back some twenty centuries? We are all devil-ridden. Out of Christ we are mad!

3. Deluded. Samaria was bewitched. Understand that somebody has to lead the world. In republicanism there is a sovereignty. In a mob there is a captaincy. There is only one question worth discussing so far as the future is concerned, and that is who is to rule. To-day you find men making churches for the future. You might as well make clothes for the future. My question is, who is to be the man, the life, the sovereign of the future? Christ, or Simon? As Christians we have no difficulty about the result.

II. Philips course in Samaria.

1. He took no notice of Simon. There are some persons who think we ought to send missionaries to argue down the infidels. Let us do nothing so foolish. There is nothing to be argued down. Argument is the weakest of all weapons. If occasion should naturally arise for the answering of some sophistical argument, avail yourselves of it, but do not imagine that Christianity has to go down to Samaria to fight a pitched battle, face to face with Simon Magus.

2. He preached Christ. Simon had been preaching himself. Philip never mentioned himself. Thus Philip did not argue down Simon, he superseded him. The daylight does not argue with the artificial light. The sun does not say, Let us talk this matter over, thou little, beautiful, artificial jet. Let us be candid with one another, and polite to one another, and let us treat one another as gentlemen talking on equal terms. Let us thus see which of us ought to rule the earth. The sun does nothing but shine! What then! Men put the gas out! Let your light so shine before men, etc. (J. Parker, D. D.)

Simon the sorcerer

The phases of human conduct do little more than repeat themselves along the ages. There is nothing new under the sun. Dugald Stewart remarks, In reflecting on the repeated reproduction of ancient paradoxes by modern authors, one is almost tempted to suppose that human invention is limited, like a barrel-organ, to a specific number of tunes. A period of deep religious and emotional feeling is always apt to be accompanied by a superstitious and mystical craving. Stephens martyrdom brings to light two typical characters at once; Saul with harassing persecutions, and Simon with delusions calculated to deceive even the elect, and the spurious professor was more dangerous than the violent foe. Note from the story that--

I. Mere working of wonders does not prove that a man comes from God. For the marvellous performances may not be miracles at all. In every age founders of religious systems have attempted what silly people have accepted as veritable interpositions of God. Human credulity is swift to assert that what is mysterious is divine. So fortune-tellers, spiritualists, necromancers, and quacks have swayed men and led women captive.

II. Miracles are at the best only evidences of Christianity. Of themselves, they never converted a soul. The genuine wonders wrought by Philip mocked this magician; as in Moses time, there was one supreme limit beyond which no human sleight of hand could go. Simon astonished, but Philip healed. So they left the impostor and went over to the Christian deacon in a body (verse 12). Not that Philip was more eloquent or persuasive than Simon; not that his miracles stirred them more; but Philip preached Christ. Marvels arrest the mind, and that is in demand when audiences are dull;: but it is the Spirit of grace only who touches the heart. How curious it must have appeared to those spiritually-minded converts that Simon Magus at last came over into the Church.

III. The best method in dealing with error is to proclaim the truth, and leave results to God. We are to advance the banner of Jesus Christ right out into the field brightly as if we trusted it, and most opponents will melt away before the mere marching of Gods host, without even a skirmish (verse 13).

IV. It is generally prudent to wait for a little before admitting untested persons into Church membership. It is a most interesting question, to be decided according to individual and local circumstances, how long one is to be delayed in ascertaining his own mind before he becomes publicly committed. These incidents are worth study in our modern times; for if the apostles could be deceived, it is possible for Church officers now.

V. Growth in spiritual graces renders one more gentle in feeling and more charitable to others (verses 14, 15). The apostolic company at Jerusalem were glad to hear what the Lord was doing, and Peter and John went over to the scene of action, and began to pray that God would bestow the gift of His Spirit. We cannot forget that the last wish of Johns concerning the Samaritans was that fire might fall on them (Luk_9:52-56). He was older now, and kinder, and gentler.

VI. Order ought to be observed in the official organisation of the Church (verse 17). These little significant forms are not to be lightly esteemed. The people had received that gift of the Holy Ghost by which their hearts had been renewed; but not the extraordinary gift by which they could work miracles. There was no physical transmission of anything in this laying on of hands; it was a mere sign. And it is not likely that all converted persons in Samaria were endowed with this superior gift; some discrimination must have been made according to fitnesses of character or grades of office (1Co_12:8-11).

VII. Every sin has its measure of deserved retribution, and meets its appropriate monument (verses 18-20). This hypocrites fate it has been to add a new word to our language; so, everywhere the Bible goes, that wicked thing which he did is held in everlasting remembrance.

VIII. The essence of a sin resides in the intention: (verse 22). Solemn admonition is given in the intimation that a wicked man is held responsible for his thought (Isa_55:7). Peters expression would look like a curse, if it were not for the suggestion that repentance and prayer might yet find the door open for pardon.

IX. Profession of religion is not real piety. (American Sunday School Times.)

Simon the sorcerer, an admonitory example of a false teacher

I. He gave himself out to be some great one. False teachers do not seek the glory of God, but their own.

II. He bewitched the people. False teachers seek to dazzle by popular arts, instead of enlightening and converting.

III. He believed, was baptized, and continued with Philip. Thus the unbelieving often speak the language of Canaan, because they observe that it is effective; and contract a hypocritical bond of fellowship with the servants of God, in order to cover their foul stains with the cloak of pretended sanctity. (K. Gerok.)

Simon Magus and Simon Peter

I. Simon the upright.

1. As a zealous servant of his Lord whom he serves everywhere with joy, in Samaria as in Jerusalem.

2. As an earnest admonisher of sins, which he reproves with holy zeal.

3. As a faithful guide to the way of salvation by repentance and prayer, which he knew from his own experience.

II. Simon the impure.

1. In the lying nature of his heathen magic.

2. In the hypocrisy of his deceitful Christianity.

3. In the defective nature of his superficial repentance. (K. Gerok.)

Saul, Simon, and Philip

I. The upright enemy.

II. The false friend.

III. The faithful servant of the Lord. Each indicated according to the disposition of his heart, his manner of acting and his fate. (K. Gerok.)

The sin of Simon

On a general view of this passage, notice--

I. The difference between the gospel, miracles and those of a mere magician like this Simon.

1. Power by itself is an ambiguous sign. There are other powers in the world besides Gods. Powers which have broken loose from Him, which oppose Him, and which He permits, for a time, for the trial of His people, and for the overthrow of His foes. Such a power was that exercised by this sorcerer. It came for the exaltation of a creature; to make beholders say, This man is the great power of God. It did not come to attest anything--to say, I have a message for you from God; and if you ask how you are to know that it is from God, this is the sign. That is the true use of power, in connection with Divine truth. It ought to come as the third part of Gods triple seal: first goodness, then wisdom, then power. That was the use which Jesus Christ made of power. This has never been the order of an impostor. He may astound and bewitch men with sorceries: but he will never succeed in counterfeiting those other parts of Gods seal, which the truly wise will wait for before they call either him or his the great power of God.

2. We are all in danger of too much worshipping power. Money is power, and talent, and rank, and office, and knowledge. But all these are of the earth, and will perish with it. Power-worship is too often devil-worship. Let the power you worship be all Gods power. You will know it by its signs; by its pointing upwards; by its drawing you towards God; by its making the unseen world real to you, and the world of show and semblance less attractive.

II. The existence of a visible as well as an invisible Church. We see how men fight against this truth. Men have been weary of the formality and hypocrisy and heartlessness which had taken possession of the visible fold, and have sought to go apart with a few, of whose consistency and devotion they could be assured. But there was a Simon Magus baptized by Philip the Evangelist, and recognised as a member of the Christian community by two of the apostles themselves. Let both grow together until the harvest, is the rule of Divine wisdom as much as of Divine forbearance. If you attempt to judge, you will err both ways: you will often be taken in by loud profession, you will oftener be driven into uncharitableness, into injury of souls. While the day of grace lasts, we must shut out from hope and from privilege no one who desires and claims either. And if others were to sit in judgment upon us, where should we be? We need patience, but we need severity too; patience from others, severity from ourselves, and a union of both from God.

III. This particular sin which requires in the case before us so stern a reproof. Simon offered money to the apostles to share their gift with him. He would purchase the Holy Ghost with money. The very idea is blasphemy. The law of this land calls a particular offence, that of buying and selling sacred offices in the ministry, by a name derived from that of this man, Simony. But this is not the only nor the chief sense in which we can be guilty of the sin of Simon. Simon had that mercenary mind which St. Paul calls the root of all evil. He thought that money could do everything. He deified money. Knowing what it was to him; how he taught, practised sorcery, and aimed at popularity, and set himself up as some great one for money; he took it for granted that every one else regarded money in the same way. Alas! let him that is without sin among you in this matter cast the first stone at him! If there are none now who seek to buy Gods gifts with money, at least are there not some who consent to sell their own souls for money? Oh these dishonesties in trade, in speculation, in trusts, yes, even in charity! If we really cared for Gods gifts, I can even fancy that some of us might offer money for them. If we do not offer money for Gods gifts, is it not because we care ten thousand times more for things which money can purchase? But I will tell you what no money can buy: it cannot buy any one of Gods highest gifts; it cannot even buy health, eyesight, comeliness, affection, repose of conscience, hope in death, or a single ray of the love of God. And therefore a man who learns by long habit to think that money is everything, is as much what the Scripture calls a fool, as he is what the Scripture counts a sinner. The sin of Simon is the being altogether of the earth, and yet expecting to have heaven too. It is the bringing all that is base and mean and corruptible, and expecting to receive--not in exchange for it, but along with it--all that is spiritual and eternal and Divine. To such a spirit it may well be said, Thou hast neither part nor lot in this matter, etc. (Dean Vaughan.)

The sin of Simon; or trading in holy things

The way in which the Holy Ghost is introduced here throws light upon apostolic usages and upon problems of Christian life in all ages. Compare Act_19:1-7, in which, however, there is a difference, inasmuch as the disciples had not advanced beyond the teaching of John. They had not so much as heard of the Holy Ghost. The Samaritans were favoured with distinctive Christian teaching and baptism, but lacked that experience which we identify with conversion, viz., the receiving of the Holy Spirit. This, alas, is not peculiar to that age. Multitudes now are Christians, and yet not Christians. Strange paradox! Many become Christians by persuasion, conform to rites, live moral lives, without attaining consciousness of Divine sonship. We are not justified in excluding such from our assemblies; but their condition is full of danger, and renders them liable to fall into the gravest sins. To all such let Simon be a warning. As to his offence, notice--

I. What it was.

1. An insult to God. It could not have been the unpardonable sin, however, since the apostle holds out hope of forgiveness; but it may have been one of those sins which prepare for and predispose to it.

(1) It betrays a low estimate of the Holy Spirit. One who could speak as Simon did must have regarded Him very cheap! No more than a piece of sordid merchandise! Of a like character are all conceptions of monopolising spiritual privileges, of selling or buying such, or of bribing God by money, good works, etc.

(2) It was a contradiction of the principle on which the gospel is based--grace not works--that no man might boast or presume. Grace is the ground not of pardon only, but of every Divine gift.

2. A desire through Christianity to aggrandise self. Spiritual life springs from, and consists in, the crucifixion of self. In Simon self was alive and rampant. With him as with so many professors it was self first and God and righteousness afterwards. Every Christian worker should examine his heart and see whether he is serving self or the Master.

II. How he fell into it. This can never be fully answered; it is a part of the mystery of iniquity. But note--

1. His previous life tended to lead him into such an error. He was a magician. One who blended the mystical doctrines of Eastern wisdom with the practice of sorcery, and prepared the way for the subsequent monstrous growths of heresy, called by the general name of Gnosticism.

2. He had not yet fully understood the gospel. Probably he had learnt only a few of its doctrines, and those only imperfectly.

3. He was inwardly a stranger to Divine grace. He had not yet been converted. This defect is at the root of most heresies.

III. Its punishment--destruction.

1. Imminent and impending. The sentence was not only uttered by the apostle, it was inherent in the sin itself.

2. Graciously postponed. His might have been the fate of Korah and Ananias, etc. God gave him space for repentance. (St. J. A. Frere, M. A.)

Simony

The traffic in Church matters and spiritual gifts.

I. From what it proceeds--a covetous and ambitious heart. As Simon was for so long held in estimation and had bewitched the people, but was now displaced by the Christian evangelists, so he now resolved to regain his old status by money. Thus have all, who by impure means attempt to force themselves into the ministry, no other designs than to serve the idols of honour, sensuality, or mammon. On this account the Church has regarded Simon as the father of heresies and the type of sectarianism; for the mainspring of almost all founders of sects is love of power, which, united with arrogance, by its audacity and hypocrisy, bewitches the people cleaving to externals.

II. What it supposes. A bitter and unrighteous heart. His heart was full of gall, i.e., envy towards the apostles, and the preference given to their preaching above his arts; of unrighteousness, for notwithstanding his Christian profession he would be no follower of the Cross, but a proud miracle worker. He apparently attached himself to the apostles, but in heart was offended at them. Hence hypocrisy. He thought to bewitch these servants of Jesus with money as he had bewitched the people with magic, and himself with honour and mammon. Consequently unrighteousness towards the apostles, and a low estimation of their office and persons. Envy and jealousy, an earthly disposition and a low estimation of the ministry and its office bearers, mark even still the followers of Simon.

III. At what it aims. Not grace, but power. He did not wish to save souls by the preaching of the gospel, but only to acquire for himself a name by deeds of supernatural might. In this are all like him who desire the office but not the grace: who have in view not the service of Christ, but personal dignity and prerogative; and those, too, who are covetous of gifts for the office--learning, eloquence, etc.

but dispense with the qualification of holiness (Luk_10:20).

IV. How it acts. Simon offered money. Few offer actual money, now, for the ministerial office, but many employ means no less base. How often must this or that patron be gained over by crooked ways 1 How often is the office converted into a marriage portion!

V. What it entails. Simon along with his wicked designs retained a slavish fear of Divine punishment. He dreads damnation but will not have salvation. So all Simonists are slaves. They carry about them an evil conscience, and can have no true freedom in their ministry. (G. V. Lechler, D. D.)

The fortune hunter

We see here--

1. The power of ignorance. Simon used sorcery and the people were bewitched. Society in all ages is troubled by these artful characters, and strange to say people are ever ready to submit to them.

2. The power of religion. The sorcerer and his dupes believed the gospel. At dawn the unclean animals of the night flee to their dens; so gospel light chases away the morally unclean. We notice--

I. The duty of the Church towards the ungodly (verse 14). Wherever the primitive Church found a tendency toward the truth, they were ready to help. The true spirit of the gospel removes all party walls. Jew and Samaritan, black and white, etc., are all brethren according to the New Testament. Let us follow His example Who came to seek and to save the lost.

II. The existence of good and evil in the Church Judas was among the twelve, false teachers were at Corinth, etc., heretics abounded in the early churches, superstition was rampant in the Middle Ages, strange errors abounded in reformed communities. Why? Because of the limited knowledge of men. Christ likened His kingdom to a net full of fishes--good and bad. The Church may suspect many, but to select is dangerous, because of the imperfect knowledge of the selectors. The Church is often censured because of its imperfections, but, its enemies being witnesses, it is the best of moral schools.

III. In the life of men there are events which exhibit the master principle (verse 18). Simon saw here an opportunity of making his fortune. A bad man may go through the routine of Christian duties, deceiving and deceived, but some event will happen which will discover the inner man. This will not be usually in great public matters, but in small things connected with the home or shop. Simon was one of those fortune hunters which are so numerous to-day, whose God is Mammon, whose Bible the Ledger, and whose creed Gain. A quite incidental circumstance, of whose issue in an opposite direction he was quite sure, found him out. Thus the devil makes fools of the wisest.

IV. When the evil is found out it is the duty of the Church to reform it. Peters conduct is an example to the Church in all ages, and teaches us that church discipline should be administered--

1. Impartially. God is no respecter of persons. Simons policy had paid him well; he was rich and powerful. But Peter cared nothing for his position. Woe to the Church which palliates evil because of the social status of the offender. Achan in the camp means disaster in the field.

2. Compassionately. Though Peter spoke the truth frankly, he opened up the path to mercy (Gal_6:1).

V. Bad men when disciplined will often have their own way. Peter told Simon to repent and pray, but Simon only wanted immunity from punishment in his own wicked course. So now God offers pardon on certain conditions, but men refuse the conditions, and go on pleasure seeking, mammon worshipping, hoping that at last some good mans prayer will secure mercy. (W. A. G.)

Sudden conversions not always genuine

Fish sometimes leap out of the water with great energy, but it would be foolish to conclude that they have left the liquid element for ever; in a moment they are swimming again as if they had never forsaken the stream; indeed it was but a fly that tempted them aloft, or a sudden freak: the water is still their home, sweet home. When we see long accustomed sinners making a sudden leap at religion, we may not make too sure that they are converts; perhaps some gain allures them, or sudden excitement stirs them, and if so they will be back again at their old sins. Let us hope well, trot let us not commend too soon. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 8:9-11. But there was, &c. — At the time when the gospel was thus brought to them by Philip, a man was there, called Simon, which before- time in the same city used sorcery — Greek, had been μαγευων, using magic arts. Some think the expression is entirely of the same signification with the word μαγος, and is intended to tell us, that this Simon was one of the sect of the magi; (see on Mat 2:1;) and it is possible he might profess himself of that sect: but certainly the expression here used imports much more, and amounts to the same with one who used enchantments, pretending, in consequence of them, to exert some supernatural powers; whereas the word magus, at least about Christ’s time, seems to have signified much the same with our English word sage, and to have denoted a proficient in learning, and especially in astronomy, and other branches of natural philosophy, to which the Persian magi addicted themselves, and so gave name to many who were far from holding the peculiarities of that sect. Yet as many natural philosophers pretended also to be magicians in the common sense of the word among us, and might make their natural knowledge subservient to that pretence when it was mere imposture, it is not improbable that they generally called themselves magi; and so the verb μαγευων might come to signify the making use of unlawful arts, (as it plainly does here,) while the noun, from whence it was derived, might still retain a more extensive and innocent signification. See Doddridge. And bewitched the people — Εξιστων το εθνος, astonishing the nation; of Samaria — By his magic arts he showed many signs and lying wonders, which seemed to be miracles, but really were not so; like those of the magicians of Egypt, and those of the man of sin, mentioned 2Th 2:9: giving out, that himself was some great one — A person possessed of supernatural powers; he wished the people to believe so, and to respect him accordingly. To whom they all gave heed — Paid great regard, as he desired them to do; from the least to the greatest — Both young and old, both poor and rich; saying, This man is the great power of God — Greek, η δυναμις του Θεου, η μεγαλη, literally, the power of God, that great power. Thus ignorant, unthinking people mistake what is done by the power of Satan, as if it were done by the power of God; and so with the Gentile world, devils pass for deities, and in the antichristian kingdom, all the world wonders after the beast, to whom the dragon gives his power, and who opens his mouth in blasphemy against God, Rev 13:2-5. Their meaning probably was, that Simon was the long-expected Messiah, and even Omnipotence itself incarnate, otherwise, they supposed, he could not do such wonderful things. And to him they had regard — Had the greater regard; because that of long time he had bewitched them — Or rather, had astonished them, the word being the same with that used Act 8:9; with sorceries — With the lying wonders which he wrought by his enchantments.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_8:9. Simon.—Not the Cyprian Jew of that name whom, according to Josephus (Ant., XX. vii. 2), Felix afterwards employed to persuade Drusilla to leave for him her husband. King Azizus of Emesa (De Wette, Neander, Hilgenfeld, Alford), but, according to Justin Martyr (Apol., i. 56; Dial., 120), a Samaritan magician out of Gitthon (Zeller, Holtzmann, Zöckler). The people.—Should be, the nation, τὸ ἕθνος, because Simon’s bewitchery was not confined to the city population.

Act_8:10. The great power of God, in the best MSS., is the power of God which is called great—i.e., because it is so (Hackett), rather than because it is not so (De Wette). Noticeable that this was the people’s estimate of Simon. In the term “Great” has been found either Gnostic emanation doctrine (Overbeck), or a transliteration of the Samaritan word Magala, Revealer (Klostermann, Wendt).

Act_8:11. Of long time.—The dative for the ordinary accusative as in Act_13:20; Joh_2:20; Rom_16:25. Simon’s influence may have reached back to a period shortly after our Lord’s visit to Samaria (Joh_4:39-42).

Act_8:13. Wondered, or was amazed at Philip’s miracles and signs—Rather, signs and great powers—i.e., deeds of power, as previously the crowd had been amazed at his (Simon’s) sorceries (Act_8:9).

HOMILETICAL ANALYSIS.—Act_8:9-13

The Accession of Simon Magus; or, the Reception of a Doubtful Convert

I. The previous history of Simon Magus.—

1. His profession. A sorcerer. According to Justin Martyr (Apol., I. xxvi. 56) belonging to the Samaritan village of Gitton. One of those unscrupulous adventurers who by “an advanced knowledge of natural philosophy, especially of chemistry,” acquired “a strange power and influence over men’s minds,” which they “constantly used to further their own selfish ends” (Spence). Others of the same kidney were Elymas, whom Paul encountered at the court of Sergius Paulus in Paphos (Act_13:6), and the vagabond Jews, exorcists, whom he met at Ephesus (Act_19:13). To this fraternity belonged Apollonius, of Tyana, who lived in the time of Christ. A zealous champion of the doctrines of Pythagoras, he was regarded by his contemporaries as a worker of miracles, and claimed for himself insight into futurity. Josephus (Ant., XX. vii. 2) mentions another Simon, also of Cyprus, unless he was identical with the Simon of Samaria, as a magician who persuaded Drusilla to desert her husband and marry Felix (Act_24:24). That Simon pitched on Samaria as the field of his operations may have been due to the circumstance that it contained a grand heathen temple, which he probably thought would make the city so much the fitter a scene for his magical incantations (see Stokes on Acts, i. 360, note).

2. His practice. He bewitched or amazed the people with his sorceries, either imposed on their credulity by sleight of hand, or dazzled their judgment by feats performed through superior knowledge. What the arts practised by him were is not related. Later tradition represents him as having offered to demonstrate his divinity by flying in the air (Constt. Apost., ii. 14, vi. 9), and as having boasted that he could turn himself and others into brute beasts, and even cause statues to speak (Clem. Hom., iv. c. 4; Recog., ii. 9, iii. 6). Whether he had attempted any such legerdemain in Samaria or not is uncertain; but for a long time (most likely for a number of years) he had cast a spell over their minds and secured their attention to his superstitious and hurtful doctrines. He is said to have denied the resurrection of the dead, and only pretended to believe in a future judgment, to have desired to set Gorizim in place of Jerusalem, and to have allegorically expounded the Old Testament so as to support his own views.

3. His pretension. He gave out “that himself was some great one.” Like Theudas, he boasted that he was somebody (Act_5:36). According to the Clementine Homilies (ii. 22 ff.) he gave himself out for the Highest Power, from which he distinguished the Creator of the world as an inferior being, and also claimed to be the Messiah. In this he showed himself a precursor of Antichrist (2Th_2:4). Exaltation of self is both an old (Gen_3:5) and a common (Luk_14:11) sin, against which men in general (Jer_9:23; Dan_4:37), and Christians in particular (Gal_6:3), are earnestly warned.

4. His popularity. To him the whole population “gave heed from the least to the greatest, saying, ‘This man is that power of God which is called great.’ ” Few things are more incontestable or sad than the gullibility of mankind. “Gullible, however, by fit apparatus, all publics are, and gulled with the most surprising profit” (Carlyle, Sartor Resartus, p. 68). The remarkable thing is that almost any sort of tomfoolery, mountebankism, and charlatanry will do to cheat men. No imposture is too ridiculous to find adherents. No quack is so vulgar that he cannot draw around him admiring fools: Simon is reported to have visited Rome in the time of Claudius, and by means of his jugglery to have established himself so highly in popular favour that the Senate decreed him divine honours, and a statue on the island of the Tiber (Justin Martyr, Apol., I. xxvi, 56); and it is not a little remarkable that in the exact spot indicated by Justin, in 1574, there was dug up a statue with the inscription “Semoni Sanco Deo Fidio,” though whether this statue was the one referred to by Justin, or another to a Sabine deity, critics are not agreed.

II. The circumstances which led to Simon’s conversion.—

1. The preaching of Philip. It is clear from the narrative that Simon himself must have been amongst Philip’s listeners, since it is stated that he himself also “believed Philip preaching good tidings,” etc. (Act_8:12-13). “Faith cometh by hearing” (Rom_10:17). Faith that is not based upon the word of God either read or preached lacks a solid foundation, and will ultimately prove unstable and unreal.

2. The faith of the people. The example of the Samaritans operated contagiously on Simon. Observing them falling away from himself and rallying round Philip, he followed in their wake. The event showed he had not been savingly impressed by what he saw and heard, but only superficially stirred. Nevertheless the popular attitude towards Philip appears to have awakened in him something that resembled faith. A similar phenomenon is not unknown in modern religious movements, which draw in and sweep along with them many who are only superficially stirred, not permanently converted.

3. The baptism of the believers. Both men and women avowed the sincerity of their conversion by submitting to the initiatory rite of the Christian religion; and this also must have had its effect upon Simon, and led him to reflect that a greater power than that wielded by himself had arrived upon the scene.

III. The evidence of Simon’s (supposed) conversion.—

1. His profession of faith. He “believed.” This the first requirement in a disciple. Whatever else may be demanded of Christians, they must repose personal credit in the testimony concerning Christ, and personal trust in Christ Himself.

2. His submission to baptism. In the case of an adult who believes for the first time, this also is indispensable (Mar_16:16; Act_2:38), though it does not show Infant Baptism to be either unscriptural or unreasonable (see on Act_2:39).

3. His adherence to Philip. “He continued with” the deacon and those associated with him; in modern phraseology, he joined the Church, or connected himself with the main body of believers. This a third mark of conversion. “The fellowship of saints” all Christ’s followers are expected to cultivate. The Christian life (under certain circumstances) may be successfully maintained in isolation; but in no case without difficulty.

4. His admiration of Philip’s miracles. The works of healing wrought by Philip appeared to convince him that what he only pretended to wield, and what the people imagined he wielded, was wielded by Philip in reality—viz., the great power of God. Whether Simon’s conversion was genuine or not, it had many of the marks of a true work of grace. Note in illustration.—Philetus, a disciple of Hermogenes the conjurer, coming to a dispute with St. James the elder, relied much upon his sophistry; but the apostle preached Christ to him with such powerfulness that Philetus, returning back to his master, told him, “I went forth a conjurer, but am returned a Christian.”

Learn.—

1. That all professors of religion are not true converts.

2. That the gospel has in it something which attracts even bad men.

3. That nothing can so effectually deliver men from this present evil world, with its snares and delusions, as the gospel of Christ.

4. That faith in Christ should ever be accompanied by public confession.

5. That the best arguments in proof of Christianity are the moral and spiritual miracles it performs.

HINTS AND SUGGESTIONS

Act_8:12. A Reformed City.

The conversion of the Samaritans was brought about—

I. By the preaching of the gospel, the good news of salvation.

II. With the concurrence of the people, from the least to the greatest.

III. In spite of the greatest opposition from the powers of darkness.

IV. With the most satisfactory results: numerous baptisms of men and women.

Good Tidings.

I. Concerning God’s kingdom.—

1. That it had come (Mat_3:2; Mar_1:13).

2. That it might be entered (Mat_5:20; Mat_7:13).

3. That all who entered it should be saved (Joh_10:9).

II. Concerning God’s Son.—

1. That He had been the bringer-in of the kingdom by His death and resurrection (Act_1:3).

2. That to Him alone belong the keys of the kingdom (Rev_3:7).

3. That in His hand are all the blessings of the kingdom (2Pe_1:3).

Act_8:9-13. The Awakening in Samaria.

I. The obstacles which required to be overcome.—The natural indifference of the human heart to religion. This formed the deepest and least movable barrier.

2. The character of the people. Half-heathen, ignorant, diseased, demonised, the population was hardly likely to be taken up with the interests of the soul:

3. The presence in the city of Simon the sorcerer, who in a manner had pre-engaged their attention and even captivated their hearts, from the least of them to the greatest.

II. The means which led to its arising.—

1. The miracles and signs which Philip did, which convinced the people that a greater power than that of Simon had arrived upon the field.

2. The preaching of the gospel of the kingdom and of Jesus Christ. While these were the means, the Holy Spirit was the agent.

III. The characteristics which attended it.—

1. Great excitement. This was inevitable.

2. Widespread conviction. The whole town seemed to be turned.

3. Numerous baptisms. The magician himself owned the power of the truth, and was baptised.

4. Universal joy. The whole city was in raptures of delight.

The Kingdom of Darkness and the Kingdom of Light in Conflict.

I. The two champions.—

1. Of the kingdom of darkness, Simon, the sorcerer, an old and experienced warrior from the army of Satan (Act_8:11).

2. Of the kingdom of light, Philip, the Christian deacon, a new and untried soldier from the ranks of the faithful (Act_6:5).

II. The selected battle-field.—

1. Locally, the city of Samaria.

2. Spiritually, the souls of its inhabitants. As the kingdom of light, so the kingdom of darkness is within a man.

III. The trusted weapons.—

1. Those of Simon, sorcery, witchcraft, magic, legerdemain, sleight-of-hand, and generally the arts of the conjurer and wizard.

2. Those of Philip, the gospel or the good tidings concerning the kingdom of God and the name of Jesus Christ.

IV. The varying methods.—

1. Simon relied on the power of delusion, or his ability to take advantage of human ignorance and credulity.

2. Philip reposed his confidence alone in enlightenment and conviction by the pure force of truth addressed to heart and conscience.

V. The decisive result.—

1. Simon succeeded for a time in deceiving the people.

2. Philip in the end won them for Christ, and even carried captive (to appearance at least) Simon himself.

Act_8:9; Act_8:13; Act_8:23. Simon Magus.

I. A successful sorcerer.

II. An insincere professor.

III. A baptised hypocrite.

IV. A detected deceiver.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

8:9-24 Simon the sorcerer was a showman, dazzling the people of Samaria and making self-exalting claims. Simon’s attempt to obtain spiritual power through payment gave the name simony to the later corrupt practice of buying and selling ordination to church leadership (cp. 1 Tim 6:9-10). Peter strongly rebuked Simon’s wickedness.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 8:9. Ἀνὴρ, a man) Such an adversary also Paul found, ch Act 13:6 (Elymas).—προϋπῆρχεν, was before) Not always is he, who is prior in point of time, entitled to precedency also in claim of right: Act 8:11, ch. Act 13:6. “When he was alone, he was able to find applause; but the coming of the light dispels the darkness. Great is the power of the kingdom of God: Act 8:7; Act 8:13; Exo 9:11.—μαγεύων, using magic or sorcery) There are therefore in reality magicians, and such a thing as magic: Exo 7:11; Exo 7:22; Exo 8:7.—τῆς Σαμαρείας, of Samaria) When the error of this nation has come to its height, the truth is at hand (arrives).

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

Act_8:9 Σίμων] is not identical (in opposition to Heumann, Krebs, Rosenmüller, Kuinoel, Neander, de Wette, Hilgenfeld, see also Gieselers Kirchengesch. I. sec. 18. 8, and others) with the Simon of Cyprus in Joseph. Antt. xx. 7. 2,[220] whom the Procurator Felix, at a later period, employed to estrange Drusilla, the wife of Azizus king of Emesa in Syria, from her husband. For (1) Justin, Apol. I. 26 (comp. Clem. Hom. i. 15, ii. 22), expressly informs us that Simon was from the village Gitthon in Samaria, and Justin himself was a Samairitan, so that we can the less suppose, in his case, a confusion with the name of the Cyprian town Κίτιον (Thuc. i. 112. 1). (2) The identity of name cannot, on account of its great prevalence, prove anything, and as little can the assertion that the Samaritans would hardly have deified one of their own countrymen (Act_8:10). The latter is even more capable of explanation from the national pride, than it would be with respect to a Cyprian.

ΠΡΟΫΠῆΡΧΕΝ] he was formerly (even before the appearance of Philip) in the city. The following μαγεύων κ.τ.λ. then adds how he was occupied there; comp. Luk_23:12.

μαγεύων] practising magical arts, only here in the N. T.; but see Eur. Iph. T. 1337; Meleag. 12; Clearch. in Athen. vi. p. 256 E; Jacobs, ad Anthol. VI. p. 29. The magical exercises of the wizards, who at that time very frequently wandered about in the East, extended chiefly to an ostentatious application of their attainments in physical knowledge to juggling conjurings of the dead and demons, to influencing the gods, to sorceries, cures of the sick, soothsayings from the stars, and the like, in which the ideas and formulae of the Oriental-Greek theosophy were turned to display. See Neander, Gesch. d. Pflanz. u. Leit. d. christl. K. I. p. 99 f.; Müller in Herzogs Encykl. VIII. p. 675 ff.

τινα … μέγαν] We are not, accordingly, to put any more definite claim into the mouth of Simon; the text relates only generally his boasting self-exaltation, which may have expressed itself very differently according to circumstances, but always amounted to this, that he himself was a certain extraordinary person. Perhaps Simon designedly avoided a more definite self-designation, in order to leave to the praises of the people all the higher scope in the designating of that (Act_8:10) which he himself wished to pass for.

ἑαυτόν] He thus acted quite differently from Philip, who preached Christ, Act_8:5. Comp. Rev_2:20.

[220] Neander, p. 107 f., has entirely misunderstood the words of Josephus. See Zeller, p. 164 f.

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 8:9 . Σίμων : very few of the most advanced critics now dismiss Simon as an unhistorical character, or deny that the account before us contains at least some historical data; see McGiffert’s note, Apostolic Age , p. 100. Hilgenfeld and Lipsius may be reckoned amongst those who once refused to admit that Simon Magus was an historical personage, but who afterwards retracted their opinion. But it still remains almost unaccountable that so many critics should have more or less endorsed, or developed, the theory first advocated by Baur that the Simon Magus of the Clementine Homilies is none other than the Apostle Paul. It is sufficient to refer for an exposition of the absurdity of this identification to Dr. Salmon “Clementine Literature” ( Dict. of Christ. Biog. , iii., pp. 575, 576; see also Ritschl’s note, Die Entstehung der altkatholischen Kirche , p. 228 (second edition)). This ingenuity outdid itself in asking us to see in Simon’s request to buy the power of conferring the Holy Ghost a travesty of the rejection of Paul’s apostolic claims by the older Apostles, in spite of the gift of money which he had collected for the poor Saints in Jerusalem (Overbeck). No wonder that Spitta should describe such an explanation as “a perfect absurdity” ( Apostelgeschichte , p. 149). Before we can believe that the author of the Acts would make any use of the pseudo-Clementine literature in his account of Simon, we must account for the extraordinary fact that an author who so prominently represents his hero as triumphing over the powers of magic, Act 13:6-12 , Act 19:11-19 , should have recourse to a tradition in which this same hero is identified with a magician (see Spitta, u. s. , p. 151; Salmon, “The Simon of Modern Criticism,” Dict. of Christian Biog. , iv., p. 687; Zöckler, Apostelgeschichte , p. 212, and Wendt’s note, p. 201). In Act 21:8 we read that St. Luke spent several days in the house of Philip the Evangelist, and if we bear in mind that this same Philip is so prominent in chap. 8, there is nothing impossible in the belief that St. Luke should have received his narrative from St. Philip’s lips, and included it in his history as an early and remarkable instance of the triumph of the Gospel we need not search for anymore occult reason on the part of the historian (see Salmon, u. s. , p. 688). Simon then is an historical personage, and it is not too much to say that to all the stories which have gathered round his name the narrative of Acts always stands in a relation of priority the two facts mentioned in Acts, that Simon was a magician, and that he came into personal antagonism with St. Peter, always recur elsewhere but Acts tells us nothing of the details of Simon’s heretical preaching, and it draws the veil entirely over his subsequent history. But “the hero of the romance of heresy” comes into prominence under the name of Simon in Justin Martyr, Apol. , i., 26, Irenæus, i., 23 (who speaks of Simon the Samaritan, from whom all heresies had their being), and in the Clementine literature. But there is good reason for thinking that St. Irenæus, whilst he gives us a fuller account, is still giving us an account dependent on Justin, and there is every reason to believe that the Clementine writers also followed the same authority; see further, Salmon, “Simon Magus,” u. s. , 4, p. 681 ff., and for a summary of the legends which gathered round the name of the Samaritan magician Plumptre’s note, in loco , may be consulted. To the vexed question as to the identification of the Simon of Justin with the Simon of the Acts Dr. Salmon returns a decided negative answer, u. s. , p. 683, and certainly the Simon described by Justin seems to note rather the inheritor and teacher of a Gnostic system already developed than to have been in his own person the father of Gnosticism. Simon, however, was no uncommon name, e.g. , Josephus, Ant. , xx., 7, 2, speaks of a Simon of Cyprus, whom there is no valid reason to identify with the Simon of the Acts (although famous critical authorities may be quoted in favour of such an identification). On the mistake made by Justin with reference to the statue on the Tiberine island with the words Semoni Sanco Deo Fidio inscribed ( cf. the account of the marble fragment, apparently the base of a statue, dug up in 1574, marked with a similar inscription, in Lanciani’s Pagan and Christian Rome ) in referring it to Simon Magus, Apol. , i, 26, 56, Tertullian, Apol. , c. xiii., and Irenæus, i., 23, whilst in reality it referred to a Sabine god, Semo Sancus, the Sabine Hercules, see further, Salmon, u. s. , p. 682, Rendall, Acts , p. 220. (Van Manen, followed by Feine, claims to discover two representations of Simon in Acts one as an ordinary magician, Act 8:9 ; Act 8:11 , the other as a supposed incarnation of the deity, Act 8:10 so too Jüngst, who refers the words from μαγεύων to Σαμαρίας to his Redactor; but on the other hand Hilgenfeld and Spitta see no contradiction, and regard the narrative as a complete whole.) μαγεύων : only here in N.T., not found in LXX (but cf. μάγος in Dan 1:20 ; Dan 2:2 ), though used in classical Greek. The word μάγος was used frequently by Herodotus of the priests and wise men in Persia who interpreted dreams, and hence the word came to denote any enchanter or wizard, and in a bad sense, a juggler, a quack like γόης (see instances in Wetstein). Here ( cf. Act 13:6 ) it is used of the evil exercise of magic and sorcery by Simon, who practised the charms and incantations so extensively employed at the time in the East by quacks claiming supernatural powers (Baur, Paulus , i, p. 107; Neander, Geschichte der Pflan zung, cf. i., 84, 85 (fifth edit.); Wendt, Apostelgeschichte , p. 202; Blass, in loco; Deissmann, Bibelstudien , p. 19, and see below on Act 13:6 . ἐξιστῶν , from ἐξιστάω ( ἐξίστημι ); so ἐξιστάνων , W. H. from ἐξιστάνω (hellenistic), see Blass, Grammatik , pp. 48, 49, transitive in present, future, first aorist active, cf. Luk 24:22 so ἐξεστακέναι , Act 8:11 , perfect active, hellenistic form, also transitive; see Blass, u. s. (also Winer-Schmiedel, p. 118, and Grimm-Thayer, sub v. ) (in 3Ma 1:25 ἐξιστάνειν also occurs). ἵσταμαι , intransitive, Act 8:13 , Blass, u. s. , p. 49 the revisers have consistently rendered the verb by the same English word in the three Act 8:9 ; Act 8:11 ; Act 8:13 , thus giving point and force to the narrative, see on Act 8:13 . λέγων κ . τ . λ ., cf. Act 5:36 Blass, Grammatik , p. 174, regards μέγαν as an interpolation, and it is not found in the similar phrase in Act 5:36 (so too Winer-Schmiedel, p. 243), cf. Gal 2:6 ; Gal 6:3 , and the use of the Latin aliquis , Cicero, Att. , iii., 15, so too vii. 3, etc. It may be that Simon set himself up for a Messiah (see Ritschl’s note, p. 228, Die Entstehung der altkatholischen Kirche , second edition), or a Prophet, Jos., Ant. , xviii., 4, 1, but Act 8:14 points to a definite title, and it is likely enough that the people would repeat what Simon had told them of himself. His later followers went further and made him say, “Ego sum sermo Dei, ego sum speciosus, ego paraclitus, ego omnipotens, ego omnia Dei” Jerome, Commentar. in Matt. , c. Act 20:24 (Neander, Geschichte der Pflan zung, cf. i., 85, note). ἑαυτὸν : contrast Philip’s attitude; he preached Christ, not himself ( cf. Rev 2:20 ).

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

Christ overcometh Satan so oft as he listeth, and carrieth him about as it were in a triumph in the sight of them, whom he deceived and bewitched.

The word which is used in this place was at the first taken in good part, and is borrowed out of the Persians’ language, who call their wise men by that name, but afterward it was taken in evil part.

He had so allured the Samaritans with his witchcrafts, that as blind and mad harebrains they were wholly addicted to him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

used sorcery--magical arts.

some great one . . . the great power of God--a sort of incarnation of divinity.

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 9. A certain man called Simon] In ancient ecclesiastical writers, we have the strangest account of this man; they say that he pretended to be the Father, who gave the law to Moses; that he came in the reign of Tiberius in the person of the Son; that he descended on the apostles on the day of pentecost, in flames of fire, in quality of the Holy Spirit; that he was the Messiah, the Paraclete, and Jupiter; that the woman who accompanied him, called Helena, was Minerva, or the first intelligence; with many other extravagancies which probably never had an existence. All that we know to be certain on this subject is, that he used sorcery, that he bewitched the people, and that he gave out himself to be some great one.

This might be sufficient, were not men prone to be wise above what is written.

Our word sorcerer, from the French sorcier, which, from the Latin sors, a lot, signifies the using of lots to draw presages concerning the future; a custom that prevailed in all countries, and was practised with a great variety of forms. On the word lot see Clarke's note, "Le 16:8; "Le 16:9"; and Jos 14:2.

The Greek word, μαγευων, signifies practising the rites or science of the Magi, or [Persic] Mughan, the worshippers of fire among the Persians; the same as [Arabic] Majoos, and [Arabic] Majooseean, from which we have our word magician. See Clarke on Mt 2:1.

And bewitched the people of Samaria] εξιστων, Astonishing, amazing, or confounding the judgment of the people, from εξιστημι to remove out of a place or state, to be transported beyond one's self, to be out of one's wits; a word that expresses precisely the same effect which the tricks or legerdemain of a juggler produce in the minds of the common people who behold his feats. It is very likely that Simon was a man of this cast, for the east has always abounded in persons of this sort. The Persian, Arabian, Hindoo, and Chinese jugglers are notorious to the present day; and even while I write this, (July, 1813,) three Indian jugglers, lately arrived, are astonishing the people of London; and if such persons can now interest and amaze the people of a city so cultivated and enlightened, what might not such do among the grosser people of Sychem or Sebaste, eighteen hundred years ago?

That himself was some great one.] That the feats which he performed sufficiently proved that he possessed a most powerful supernatural agency, and could do whatsoever he pleased.

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

9. A certain man named Simon. This was such a let that it might seem that the gospel could have no passage to come unto the Samaritans; for the minds of them all were bewitched with Simon’s jugglings. And this amazedness was grown to some strength by reason of long space of time. Furthermore experience teacheth what a hard matter it is to pluck that error out of the minds of men which hath taken root through long continuance and to call them back unto a sound and right mind who are already hardened. Superstition made them more obstinate in their error, because they counted Simon not only as a prophet of God, but even as the Spirit of God.

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.

(9) But there was a certain man, called Simon.—The man who is thus brought before us in a brief episode, occupies a prominent place in the history and the legends of the Apostolic Church. For the present it will be convenient to deal only with the materials which St. Luke gives us, reserving a fuller account for the close of the narrative. Nothing is told us here as to his earlier history, prior to his arrival in Samaria. The name indicates Jewish or Samaritan origin. He appears as the type of a class but too common at the time, that of Jews trading on the mysterious prestige of their race and the credulity of the heathen, claiming supernatural power exercised through charms and incantations. Such afterwards was Elymas at Cyprus (Act_13:6); such were the vagabond Jews exorcists at Ephesus (Act_19:13); such was a namesake, Simon of Cyprus (unless, indeed, we have a re-appearance of the same man), who also claimed to be a magician, and who pandered to the vices of Felix, the Procurator of Judæa, by persuading Drusilla (Jos. Ant. xx. 7, § 2, see Note on Act_24:24) to leave her first husband and to marry him. The life of such a man, like that of the Cagliostro fraternity in all ages, was a series of strange adventures, and startling as the statements as to his previous life may seem (see Note on Act_8:24), they are not in themselves incredible. Apollonius of Tyana is, perhaps, the supreme representative of the charlatanism of the period.

Used sorcery.—Literally, was practising magic. On the history of the Greek word magos and our “magic,” as derived from it, see Note on Mat_2:1. Our “sorcerer” comes, through the French sorcier, from the Latin sortitor, a caster of lots (sortes) for the purposes of divination. Later legends enter fully into the various forms of sorcery of which Simon made use. (See below.)

Bewitched the people of Samaria.—Literally, threw them into the state of trance or ecstasy; set them beside themselves, or out of their wits. The structure of the sentence shows that the “city” is not identical with Samaria, and that the latter name is used, as elsewhere, for the region.

Giving out that himself was some great one.—The next verse defines the nature of the claim more clearly. The cry of the people that he was “the great power of God,” was, we may well believe, the echo of his own boast. He claimed to be, in some undefined way, an Incarnation of Divine Power. The very name had appeared in our Lord’s teaching when He spoke of Himself as sitting on the right hand of “the Power of God,” as an equivalent for the Father (Luk_22:69).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. a certain man, called Simon] From the Gk. word magos=sorcerer or magician, this man is usually spoken of as Simon Magus. According to Justin Martyr (Apol. i. 26) he was born at Gitton, a village of Samaria. The history which is given of him after the events mentioned in this chapter describes him as persistently hostile to St Peter and as following that Apostle to Rome to oppose his teaching. But much that is related is of very doubtful authority. He is said to have been deified at Rome, but it seems probable that Justin mistook a tablet, which was discovered in the sixteenth century with an inscription “Semoni Sanco deo fidio” which was erected in honour of the Sabine Hercules, for a record of Divine honours paid to this Simon Magus.

which beforetime in the same city used sorcery] There is no word for “same” in the original. The sorcery which Simon, and men like him, used was probably no more than a greater knowledge of some of the facts of chemistry by which they at first attracted attention and then traded on the credulity of those who came to consult them. From the time of their sojourn in Egypt the Jews had known of such impostors, and in their traditional literature some of the “wisdom” of Moses partakes of this character.

and bewitched [amazed] the people of Samaria] The same verb is used (Act_8:13) of the feeling produced in Simon himself by the sight of Philip’s miracles, and is there rendered “wondered.”

giving out that himself was some great one] The general expectation that some great person was to arise among the Jews dictated the form in which impostors would proclaim themselves and aided them in procuring credence for what they said.

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.

To whom they all gave heed,.... Were not only attentive to the strange things he did, and to the wonderful things he gave out concerning himself; but they believed what he said and did as real things, and were obedient to him: and that

from the least to the greatest; which does not so much respect age, though the Ethiopic version renders it, "from the younger of them to the eldest of them", as state and condition; persons of every rank and quality, high and low, rich and poor, magistrates and subjects, from the meanest to the greatest of them; and so the Syriac version renders it, "both great", or "noble, and mean"; he drew the attention, and commanded the regard, both of princes and peasants, of the learned and unlearned, of the great men, and of the common people, who one and all wondered at him, and applauded him:

saying, this man is the great power of God; or as the Alexandrian copy and some others, and the Vulgate Latin version read, "this is the power of God which is called great"; they took him for the supreme Deity, or as Justin Martyr (h) expresses it, they accounted him the first, or chief God, or they looked upon him to be the Messiah, "the great power of God": as the Syriac version renders it; and who should be great, and called the Son of the Highest, Luk 1:32.

(h) Ut supra. (Apolg. 2. p. 69.)

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

9 But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one:

Ver. 9. Which beforetime, &c.] Or, which was master of the magicians, προυπηρχεν. Sed quae traduntur de modo disceptationis Petri cum Simone Mago δραματικα potius quam ιστορικα esse videntur.

Bewitched the people] Gr. εξιστων. Carried them out of themselves, as in an ecstasy, so that they were more his than their own.

Some great thing] Such a blab the devil had blown up there, as a small wind may blow up a bubble.

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.

But there was a certain man called Simon - The fathers have written much respecting this man, and have given strange accounts of him; but nothing more is certainly known of him than is stated in this place. Rosenmuller and Kuinoel suppose him to have been a Simon mentioned by Josephus (Antiq., book 20, chapter 7, section 2), who was born in Cyprus. He was a magician, and was employed by Felix to persuade Drusilla to forsake her husband Azizus, and to marry Felix. But it is not very probable that this was the same person. (See the note in Whiston’s Josephus.) Simon Magus was probably a “Jew” or a “Samaritan,” who had addicted himself to the arts of magic, and who was much celebrated for it. He had studied philosophy in Alexandria in Egypt (Mosheim, vol. i., pp. 113, 114, Murdock’s translation), and then lived in Samaria. After he was cut off from the hope of adding to his other powers the power of working miracles, the “fathers” say that he fell into many errors, and became the founder of the sect of the Simonians. They accused him of affirming that he came down as the “Father” in respect to the Samaritans, the “Son” in respect to the Jews, and the “Holy Spirit” in respect to the Gentiles. He did not acknowledge Christ to be the Son of God, but a rival, and pretended himself to be Christ. He rejected the Law of Moses. Many other things are affirmed of him which rest on doubtful authority. He seems to have become an enemy to Christianity, though he was willing “then” to avail himself of some of its doctrines in order to advance his own interests. The account that he came to a tragical death in Rome; that he was honored as a deity by the Roman senate; and that a statue was erected to his memory in the isle of Tiber, is now generally rejected. His end is not known. (See Calmet, art. “Simon Magus,” and Mosheim, vol. i., p. 114, note.)

Beforetime - The practice of magic, or sorcery, was common at that time, and in all the ancient nations.

Used sorcery - Greek: μαγεύων mageuōn. Exercising the arts of the “Magi,” or “magicians”; hence, the name Simon “Magus.” See the notes on Mat 2:1. The ancient “Magi” had their rise in Persia, and were at first addicted to the study of philosophy, astronomy, medicine, etc. This name came afterward to signify those who made use of the knowledge of these arts for the purpose of imposing on mankind - astrologers, soothsayers, necromancers, fortune-tellers, etc. Such persons pretended to predict future events by the positions of the stars, and to cure diseases by incantations, etc. See Isa 2:6. See also Dan 1:20; Dan 2:2. It was expressly forbidden the Jews to consult such persons on pain of death, Lev 19:31; Lev 20:6. In these arts Simon had been eminently successful.

And bewitched - This is an unhappy translation. The Greek means merely that he “astonished” or amazed the people, or “confounded” their judgment. The idea of “bewitching” them is not in the original.

Giving out ... - “Saying”; that is, boasting. It was in this way, partly, that he so confounded them. Jugglers generally impose on people just in proportion to the “extravagance” and folly of their pretensions. The same remark may be made of “quack doctors,” and of all persons who attempt to delude and impose on people.

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

Used sorcery; magical enchantments, as a wizard.

Bewitched the people; caused them, as men in an ecstasy, to be amazed at and afraid of him.

Some great one; as if he had been God, or at least had some great favour with him, and had received some extraordinary power from him. Ecclesiastical histories speak much of him, and tell us that he had a statue set up in Rome for him, inscribed, To Simon the holy God.

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

Simon by name for called Simon, A.V.; the city for the same city, A.V.; amazed for bewitched, A.V. (here and in ver. 13). Amazed. Insthmi Luk_24:22 the same word (ejxi) is rendered "made us astonished" in the A.V.; and in Act_2:7, Act_2:12, and elsewhere, in an intransitive sense, "were amazed." It has also the meaning of "being out of one"s mind," or "beside one"s self" (Mar_3:21; 2Co_5:13) but never that of "bewitching" or "being bewitched." As regards Simon, commonly surnamed Magus, from his magic arts, it is doubtful whether he is the same Simon as is mentioned by Josephus ("Ant. Jud:,"20:7:2) as being employed by Felix the Procurator of Judaea, in the reign of Claudius, (Act_23:25) to bewitch Drusfila into forsaking her husband, King Azizus, and marrying him, which she did. (Act_24:24) The doubt arises from Josephus stating that Simon to be a Cypriot (Kuprion genov), whereas Justin Martyr says of Simon Magus that he was ajpomhv legomenhv Gittwn, a native of Gitton, or Githon, a village of Samaria. It has been thought that Gitton may be a mistake of Justin"s for Citium, in Cyprus (Farrar"s "Life of St. Paul," vol. 1. pp. 260, 352; Alford, etc.). The after history of Simon Magus is full of fable. He is spoken of by Irenaeus and other early writers as the inventor or founder of heresy. (For a list of authorities concerning Simon, see Farrar"s "Life of St. Paul," vol. 1. p. 260, note; Alford, 1:6; "Bible Dictionary; "and a good article in "Dict. of Biog. and Mythol.")

Vers. 9-24. The first heretic.

The appearance of Simon Magus in the list of the first converts to the faith, and his enrolment among the baptized members of the Church, must not be overlooked or passed hastily by, if we would profit by the exhaustive teaching supplied by the Acts of the Apostles for the use of the Church in all ages. When the student of Church history begins his studies expecting to find a record of faith and holiness, and to trace the triumphant victories of truth over falsehood through a succession of ages, and to feast his mind with the wise words and the righteous works of a succession of saints, he is soon disappointed and pained to find that Church history brings him into contact with some of the worst phases of human nature. The human mind never shows to greater disadvantage than when its contact with Divine truth stirs up all the foul sediment at the bottom of it, and suggests forms of deceit and duplicity, and varieties of impurity and dishonesty, and specialties of baseness and selfishness, which could have had no existence but for such contact with what is spiritual and heavenly. We might have been prepared for the rejection of truth by the children of the wicked one, and even for those acts of hatred and violence by which unbelief seeks to put out the light of truth. Apostles in prison, and Stephen lying lifeless on the ground, and a Sanhedrim of priests and scribes and elders solemnly forbidding the preaching of the gospel, are events that we might have anticipated, and which, though they shock, do not so much surprise us. But a reception of the truth of the gospel going so far as to lead the receiver to holy baptism, and yet immediately allied with sordid motives, and coexisting with imposture and sorcery, and issuing in a life devoted to the depravation of the gospel and to the hindering of men"s salvation, is an unexpected and a perplexing phenomenon. And yet it is the history of most heresies. Even in those days when the profession of the faith of Christ subjected men to persecution, and when the Christian body was a comparatively small one with a strongly defined character of purity and holiness, we find men joining the Church"s ranks only to pollute them, and then to separate themselves and to found some accursed heresy. Either the motive was vile from the first, or the restraints imposed by Christianity were found too severe for the half-converted heart, and the heresy was framed to reconcile the claims of the reason which was convinced with those of the passions which refused to be subdued. Simon appears to have been chiefly attracted and overawed by the miracles which he saw wrought in the Name of Christ. It then occurred to him that he might pursue his old career of sorcery more successfully than ever if he could obtain some partnership in the thaumaturgy which had astonished him. He anticipated richer harvests of gain as a Christian conferring spiritual powers by the laying on of hands than as a magician amazing men by his sorceries. And so he offered Peter money. The frothy levity of his nature was shown as much by his terror at Peter"s rebuke as it had been by his offer of a bribe to the apostle. And this rapid succession of sorcery, belief, baptism, simony, confusion, was the sure index of a heart still held fast by the bonds of iniquity, and the natural prelude to a life of base cunning, using holy things for base purposes of unholy gain. The career of Simon, as of many of the early heretics whom the Fathers denounce with such terrible severity, seems to leave us this lesson that contact with holy things, if it does not convert, hardens the heart; that the light of Christ, if it does not purify the soul, plunges it into deeper darkness; and that familiarity with spiritual powers, which does not subdue and sanctify, has a tendency to stimulate the intelligence only to give it access into lower depths of intellectual wickedness and more deadly sin.

Vers. 9-13. The spirit of lies cast out.

Simon an example of the kind of deceivers under whose spell the ancient world was taken captive. Samaria half heathen. "Salvation is of the Jews". (cf. Joh 4) A striking instance showing that a dim twilight of knowledge is the condition favorable to the growth of falsehood and superstition. They would not have given heed to Simon had they studied the whole Scripture. Yet the gospel found a ready soil because the true wonders could be opposed to the false.

I THE STATE OF THE WORLD APART FROM CHRIST. Given up to strong delusion to believe lies.

1. Abuse of human learning and philosophy. Simon probably versed in ancient lore.

2. The distinction between sorcery and marc and true science, and the wonders of human progress, has been the fruit of Christian teaching and the development of the kingdom of God. 3. The signs of man"s birthright still traceable in his degrading bondage. Subjection to the power of God. Readiness to worship. Idea of a Divine kingdom.

II THE VICTORY OF THE TRUTH OVER THE FALSEHOOD,

1. Good tidings liberty, peace, joy without money and without price.

2. Power manifested. This is the true kingdom, not such as Simon pretended to show.

3. Subjugation of all even Simon himself. As in Egypt, the miracles of God are infinitely more wonderful than the deceits of the false teachers. So let us learn confidence in the gospel message. We may yet bring the very deceivers themselves to the feet of Christ. The world will be amazed as the gospel reveals its power. "Have faith in God. R.

Vers. 9-24. The type of one stricken with religion-blindness.

It may be at once allowed that it were difficult to measure with any exactness the amount of moral guilt in Simon Magus. Happily we are not called to do this. That we cannot do it will not hinder our noticing the phenomena of what may well strike upon our own knowledge and our own light as an amazing development of the very obliquity itself of moral or spiritual vision. Confessedly with most various amount and kind of effect does the glory of the natural sun strike on the profusion of the objects of nature. What brilliant effects some of these return! what rich and mellowed effects, others! How do some seem to give out all they have in gratitude"s welcome, and others rest in their joy! till, when we come to the range of human life, we can by no means count upon any correspondingly uniform or correspondingly varying responses. Now something within asserts itself greater, more sullen, more given to contradiction and resenting of external force than the coldest granite, the gloomiest yew, the dreariest of scenery. Yet these things within men make no such stubborn and successful fight against a whole world"s source of light and heat as they do often against the pure light of truth, the purer light of God in the face of Jesus Christ, the purest and most vitalizing force of light of all God in the searching gaze of the Holy Spirit. An early type of this religion-blindness of human nature is before us. Wherever the slightest allowance may possibly be made for the individual in whom it is now illustrated so broadly and undisguisedly, there must the indictment press but the more heavily on the state of fallen nature itself. Let us notice respecting this religion-blindness

I IN WHAT IT STOOD SELF-CONVICTED.

1. It was in the presence of the greatest power of heaven that could be on earth, and (to begin with) did not stand in awe of it, nor recognized it as a presence to inspire awe. On occasions of far less direct manifestations of the like great power of God, it had been far otherwise with Peter, and often had it been far otherwise with the miscellaneous multitude; and in particular on occasion of a manifestation of strong resemblance to the present on the day of Pentecost it was far otherwise with such a multitude. But Simon, a picked man, a taught man, a man acquainted with "mysteries," is not cognizant of high emotions, of deep stirrings of the moral nature, as were they; but stands there still with covered head, with thoughts that run on business, and with a hand ready outstretched to do business!

2. It was in that presence, with moreover the strongest added symptoms that an unwonted holiness attached to it, and yet it was eager and was presumptuous to challenge intrinsic responsibilities in partnership with it. Forwardness to rush into responsibilities of the most sacred kind has always meant but one thing, and rarely enough led to any but one end. And yet the forwardness with which Simon may now be charged was not that of hasty impulse, of youth and its inexperience, of inconsiderate rashness. It has to be credited with a much worse and more ingrained genius. It was a calculating eagerness, an old and far too familiar impulse to be longer justly called impulse at all, the unaffected outcome of a heart indurate with self. This sort can surely no further go than when it intrudes its callous candidature for the most sacred partnership that Heaven itself has to name, nor suspects that it is at all specially to blame in doing so.

3. It was in that presence, and dares to offer money, that with it may be purchased a share of its most sacred prerogative or own nature. The "corruptible things" of "silver and gold" are proposed as an exchange value for the most incorruptible, living Holy Spirit! Once Judas, for the getting of money to himself, volunteers to be the betrayer of Jesus; but in real fact, human insolence of thought dared a higher flight of incredible audacity when it purposed to part with money for the attempted purchase of the gift of the Holy Ghost. Then not the leader of the rebel angels who kept not their first estate, more really affronted the holiness and the majesty and the sovereignty of God, than did Simon in that thought of his heart and word of his lip. In which lay implicit in part, and in part explicit,

(1) the treasonous thought that the sovereign gifts of God could be swayed by human inducement, and

(2) the impious thought that money could avail as the inducement. If there be any eye at all which sees but yet sees not the utter disparity between the symbol that makes the exchange value of one earthly thing against another earthly thing, and Heaven"s gift most critical, most; mysterious, most gracious of all gifts, then that eye is color-blind with the worst deprivation, it is emptied of its own proper nature, religious rays have vainly struck upon it, and the light that is in it is darkness great!" Confusion worst confounded is therefore at least one motto of the transaction proposed by Simon; for, fearful as was the degree of it, its darkest condemning lies in the kind of matter in which it exercised itself. (Psa_131:1)

4. It was in that presence, and did not humbly, earnestly pray for a personal experience of its mighty and gracious energy, but only to have the official dignity, the self-exalting dignity, or the literally gainful dignity of being the channel of conducting it to others. What could be more suspicious? What more unnatural? What more hollow, when the question once becomes a question of matter of the highest concernment? How can any man sincerely work for the salvation of another who has never found, never sought his own? How can any man purpose to be the servant of God and of God"s Spirit in order to convey spiritual gift and spiritual grace and sanctification to others, if he is not himself in constant and living recipience of the same kind of gifts? Yet many propose this thing unconsciously which Simon proposed in so many most outspoken words. For how often are men glad to think of or even to see the devil cast out of others, (Luk_10:20) who have never sought deliverance themselves, and never submitted to the humbling stroke that should break the chain of their own captivity to him! And how many with the lip speak patronizingly of Christianity and pray for the spread of true religion, who never illustrate the possession of it? Confessedly there are some outer things which one may be the means of conveying to others by the mere hand, and as the mere deputy of some original giver; but as certainly the attempt is as impious as it is impossible in other things. The higher you ascend in gift, the more absolute and patent is the inherent impossibility, until, after you have traversed all the ascending realms of mental bestowment and attainments, you reach that realm of pure spirit; crossing over into it, you cease for ever to assume to convey to others, except that "which you have heard seen... looked upon, and your hand has handled" in the matter "of the Word of life." It might be that the blind man should pray if haply he might find the way to give sight to other blind though still most strange if he pray not for himself, "Lord, that I might receive my sight." But if the case be that of a man spiritually blind, who prays and with his prayer offers money that he may be the "chosen vessel" for commanding spiritual light to others benighted as yet, yet prays not for spiritual sight himself, you say he is the most benighted of all, blind indeed, and, short of limiting God"s power in the gift of repentance and the grace of his pardon thereupon, you say self-stricken, hopelessly blind! And of this there is every dread appearance in the instance of Simon.

II IN WHAT IT FOUND ITS PREDISPOSING CAUSES.

1. In a long career of profession. Simon"s very profession was to make profession. And it was of the very essence of dangerous profession, since it was profession about self. Self was the object as well as the subject. The ill odor in which self-assertion, as a mere individual act, is held is well admitted. But how much worse when this has become habit! worst of all when it has become the bread and livelihood of a man. "Giving out that himself was some great one," sounds the irony of biography. It was all that and more for him.

2. In a professional career that rested on the basis of deception. "Of long time he had bewitched the people with sorceries." Whatever reality there was in the sources from which he derived power to work "sorcery," there was no reality of benefit flowing to a deluded people from his works. When "they all gave heed to him, from the least to the greatest, saying; This man is the great power of God," they were "all" the victims of Simon"s most purposed and systematic deception. And however much they were to blame, he more by far, who prostituted persuasive powers to mislead and to rob his fellow-creatures, instead of to guide and enrich them. By all this, whatever else, whatever harm he did to others, he was effectually branding his own conscience with a hot iron, and putting out his own inner light.

3. In the habitual recourse to methods which, so far as they were not mere deception, were the result of some sort of league with the powers of evil. Whether this were really so, and if so to what degree it obtained, may be held moot points still; but two things must be said on the subject.

(1) That it is hard to escape the conviction that the Scriptures of both the Old and New Testaments purport to say so and to give that impression. And

(2) that if it be not proved that in notable periods of mankind"s history bad men were permitted to be in some real league with the unseen rowers of evil and darkness, it is not yet disproved. Now, the tampering with the unseen is ever hazardous, the mere familiarity of that kind dangerous; but disastrous in the highest degree it is to enter into relations with such powers. Samson taken of the Philistines (Jud_1:16:21) is a type, but a very feeble one still, of that enthralled captive.

4. Yet once more, however badly things were looking for Simon, one thing might have stayed the filling up of the full measure of his iniquities might have stayed the utter extinction of the moral eyesight; namely, if he had kept well within the domain of his darkened self and career, and not tried that worst attempt, to ally his evil unrenounced to the good. Long had he known the pride, the flattery, the intoxicating effect of a large and enthusiastic following. The hour came when he saw all this slipping away from him, and he follows follows those who once followed him. It is significantly said, that "then," i.e. in the rear, not in the van, "he himself believed also." But it was no "belief with the heart," and none "to righteousness." And every step that he took by the side of Philip, as he "beheld and wondered at the miracles and signs which were done" by him, was a calculating step. He beheld with envious stirrings within; he wondered, and not least, how by any means he might become a sharer of that which he eyed with envy. That moment marked his fall certain. It was the turning-point. This thought filled his sordid ambition, to keep his darkness and get some light to work it to better result. And it was the supreme insult, the last wound to his moral nature.

III IN WHAT SORT OF CONDITION IT FOUND ITSELF IN THE END.

1. It found for the first part of its reward the most trenchant and unsparing denunciation. This denunciation was just as justice could be, but it was of the severest and most scathing that Scripture records (ver. 20).

2. It brought upon itself uncompromising exposure. The character is weighed and declared wanting. The heart is analyzed and is pronounced "not right." It is brought under "the eye of God" and is ruled wrong by that unerring estimate (vers. 21, 23).

3. It courted the visitation of a humiliating exhortation (ver. 22). Simon had been "baptized," so that, though he might writhe under the spiritual inquisition made of him and this spiritual monition addressed to him, he had put himself where he could not refuse to bear stripes. That his submitting to baptism and his continuing with Philip made some demand on his pride, and would bear some traces of patronizing condescension, is very possible; but none the less has he placed himself where the stripe cannot be evaded.

4. It ended the scene in an unmasked acknowledgment of miserable insincerity. Simon vanishes from our view, unregretted under any circumstances, for we cannot say that he was "not far from the kingdom of God;" but none the less so for the unwelcome echoes of his latest voice left on the ear. No tide of "repentance" stirs him to the depth; no movement of sweet penitence begins to sway to and fro a yielding heart; no manly attitude in him wakens within us a particle of sympathy for an humbled career; no publican"s prayer and broken-hearted petition for pity and the extended hand of mercy, "strong to save," part asunder his bloodless lips. All the contrary a stranger still to his own guilt without a dawning or even dreaming conception of sin"s exceeding sinfulness, he can only find it in him to beg with unreal tone and with cowardly simulation that those who have found him out will pray that his sins may not find him out. He would fain ask that they take on themselves the responsibility of praying the hypocrite"s prayer, to pray the prayer which it is "an abomination" to pray that his sins may not be reckoned against him, though unrepented their guilt, unpardoned their aggravation, and unsought any saving shelter for his own soul. Such a prayer never rose accepted; it never rose at all; it never had the wing on which to rise. It must needs drop out of view, as Simon now out of our view, into the uncovenanted, unknown. B.

Vers. 9-13. Warnings from Simon Magus.

name indicates a Jewish or Samaritan origin." He appears as the type of a class but too common at the time that of Jews trading on the mysterious prestige of their race and the credulity of the heathen, claiming supernatural power exercised through charms and incantations. For other illustrations, give account of Etymas; (Act_13:6) the "vagabond Jews, exorcists," at Ephesus; (Act_19:13) the so-called Simon of Cyprus mentioned by Josephus; and Apollonius of Tyana. Explain the state of the times; men were thoroughly dissatisfied with the empty formalities of religion, and were sick of the routine demands of rabbinical traditions, and were more or less distinctly yearning and crying for the spiritual. Their thought and feeling laid them open to the influence of the sorcerer and juggler, who appeared to be possessed of mysterious and spiritual power. "All over the known world, the nations were at that critical hour in history agitated by a vague unrest and a feverish anticipation of some impending change. Everywhere men turned dissatisfied from their ancestral divinities and worn-out beliefs. Everywhere they turned in their uncertainty to foreign superstitions, and welcomed any religion which professed to reveal the unknown. Along with this came a strange longing to penetrate the secrets of the world, to communicate with the invisible. To persons in this expectant and restless condition there could be no lack of prophets. Asia bred them, Egypt ripened them, the West swarmed with them.

I SIMON"S ACKNOWLEDGMENT OF A DIVINE FORCE IN CHRISTIANITY. The degree of his sincerity in professing belief and submitting to the rite of baptism needs careful consideration. He may have been carried away by feeling. He may have been guileful throughout, and only seen a higher force in the power of the apostles than he knew of, and designed to get the control of this force for his own purposes. Or the two may have blended. He may have been carried away. At first he may have sincerely taken up with Christianity, but soon yielded to a guileful spirit, which suggested that a splendid fortune could be made out of the new force. But whatever Simon"s motives may have been, we have from him an important testimony to the genuine persuasion and power accompanying the early preaching, and to the truth of the miraculous powers exerted by the apostles. Simon well understood the ways of sorcerers and jugglers, and he knew and openly acknowledged that the apostles were not such. Show the importance of the testimony to Christ and Christianity rendered by those outside, and even opposed, such as Rousseau, Napoleon, J. S. Mill, etc.

II SIMON"S MISTAKE IN PROFESSING BELIEF IN CHRISTIANITY. Because true discipleship is no mere profession, no sudden excited impulse, no vanishing sentiment, but a sober, calm judgment, a full and hearty surrender, an entire consecration of heart and life to Christ. Simon did not sit down first and count the cost. Simon had no idea of taking a lowly place in Christ"s service. He wanted still to be "some great one." tie was "weighed in the balances, and found wanting," when Christ"s testings came. "He that would be great among you, let him be your servant." "He that exalteth himself shall be abased." Show with what mistaken notions men take up the Christian profession now, and how certainly life tests and tries them, and they fail in the testing day. Simon"s faith had not a moral, only an intellectual basis, tie expressed no compunction for having deceived the people and blasphemed God. The whole ethical side of Christianity, its power of bringing man into peace with God, and of making man like God, was shut against him. For that he had no ear. Against that his heart was closed. He believed, therefore, without being converted. Impress how the money-getting spirit had so hardened Simon"s mind that it was difficult to gain access for the Christian truth and claims. "How hardly shall they that trust in riches enter into the kingdom of heaven! R.T.

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

A certain man - using magic - So there was such a thing as witchcraft once! In Asia at least, if not in Europe or America.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The conversion of Simon:

v. 9. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria, giving out that he himself was some great one;

v. 10. to whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.

v. 11. And to him they had regard, because that of long time he had bewitched them with sorceries.

v. 12. But when they believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.

v. 13. Then Simon himself believed also; and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.

Luke here adds a bit of local history which makes the victory of the Gospel stand out all the more strongly. A certain man there had been before these events had transpired in Samaria, whose name was Simon, and who had practiced magical arts and had had the people of the city and of the region impressed to the point of stupefaction with his tricks and diabolical jugglery. He advertised himself, with the humility characteristic of the people of his type, as being something great, as possessing enchantments and powers beyond natural ability. He practiced the charms and incantations so extensively employed in the Orient by both quacks and true sorcerers, that are able to perform feats that have the appearance of miracles, by the aid of the devil. So deeply impressed were the people that they regarded Simon as a manifestation of the divine power in human form. They therefore called him "Power of God which is called Great," one that was very prominently great and divine, possessing powers which are peculiar to God. All this the Samaritans had done, because for a long time Simon had bewitched them with his magical tricks. They had put their own construction upon his acts, and they had believed his words. All this was changed with the coming of Philip. For when he preached the Gospel concerning the kingdom of God and of the name of Jesus Christ, when he brought to these benighted people the one message which could give them peace of mind and the blessed assurance of salvation, the Samaritans believed, faith in the Savior was wrought in their hearts, and they sought and received Baptism, the Sacrament which seals to both men and women the forgiveness of sins gained by Christ. Note: All magical tricks, even such as are performed with the aid of the devil, serve no beneficial purpose, being made only to excite idle curiosity. The miracles, on the other hand, both those that are narrated in Scriptures, and those which the Lord performs to this day, are in every case beneficent and worthy of the divine power. When Simon lost his former following so abruptly and thoroughly, he went to see and hear Philip, and was himself brought to faith. With the rest of the people, also, he was baptized and the promise of God thus sealed to him. There is no reason, from the account of Luke, to doubt the reality of Simon’s conversion at this time. It was a very striking proof of the superior power and of the divinity of the Gospel concerning Jesus the Messiah. And Simon, he that had caused astonishment in others, was here himself almost overwhelmed with stupefaction when he became an interested spectator of the signs and of the great wonders which were performed before his eyes. Note: The devil may often, by God’s permission, succeed in seducing men by means of his false miracles and tricks of jugglery, bat whenever the power of God looms up by way of contrast, he and all his servants are brought to shame before the Mightier One.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

An account is here given of one of Philip’s auditors at Samaria, Simon Magus by name, or Simon the sorcerer, a vile man, the blackest Ethiopian that ever baptismal water wet or washed. Notorious for sorcery, for hypocrisy, for final apostacy, and avowed impiety. Ecclesiastical history informs us of the heresies he broached, of the divine honours he assumed, of the statues and images built to him and his strumpet Helen, which lewdly accompanied with him; of an altar erected to him with this blasphemous inscription, Simoni Deo sancto, "To Simonthe holy God:" and of his tragical end, by breaking his neck, when attempting to fly up to heaven, because the people would no longer be cheated with his impostures here below.

From this example, note, 1. That into the most eminent and populous cities do oft-times enter the greatest and vilest impostors, the most atheistical and diabolical sorcerers: There they lurk and lodge, there they seek to set up and play their prizes.

Note, 2. That the vilest impostors, and the worst seducers have yet many, very many followers: The silly multitude is soon deluded: To him they all gave heed, from the least to the greatest.

Note, 3. That such vile deceivers have the confidence to brag, and the deluded multitude have the weakness to believe, that they are very extraordinary persons, and can do extraordinary things. Simon gave it out himself, that he was some great one; and the people cry him up as the great power of God.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

See notes on verse 6

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.

9. There was a certain man, called Simon. Called the sorcerer, or magician, who bewitched the people by his enchantments. Whether this was done by the conjurer's art or by the power of Satan, it is perhaps impossible for us to know. Giving out that himself was some great one. Claiming to be more than a mere man.

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.

General Information:

Simon is introduced to the story of Philip. Verses 9 to 11 are background information about Simon and who he was among the Samaritans. (See: Background Information)

But there was a certain man ... named Simon

This is a way of introducing a new person into the story. Your language may use different wording to introduce a new person into the story. (See: Introduction of New and Old Participants)

the city

"the city in Samaria" (See: Acts 8:5)

All the Samaritans

The word "all" is a generalization. AT: "Many of the Samaritans" or "The Samaritans in the city" (See: Hyperbole and Generalization)

from the least to the greatest

These two phrases refer to everyone from one extreme to the other. AT: "no matter how important they were" (See: Merism)

This man is that power of God which is called Great

People were saying that Simon was the divine power known as "The Great Power."

that power of God which is called Great

Possible meanings are 1) the powerful representative of God or 2) God or 3) the most powerful man or 4) and angel. Since the term is unclear, it may be best to simply translate it as "the Great power of God" .

translationWords

sorcerer

amazed

Samaria

power

God

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

9. Σίμων. From the verb μαγεύω used in describing the arts of Simon, he is usually spoken of as Simon Magus, i.e. the sorcerer or magician. According to Justin Martyr (Apol. I. 26) he was born at Gitton, a village of Samaria. The history which is given of him after the events mentioned in this chapter describes him as persistently hostile to St Peter and as following that Apostle to Rome to oppose his teaching. But much that is related is of very doubtful authority. He is said to have been deified at Rome, but it seems probable that Justin mistook a tablet, with an inscription ‘Semoni Sanco deo fidio’ which was erected in honour of the Sabine Hercules, for a record of divine honours paid to this Simon Magus. The tablet was discovered at Rome in the sixteenth century.

ἐν τῇ πόλει, in the city. He had made Samaria a sort of headquarters. The sorcery which Simon and men like him used was probably no more than a greater knowledge of some of the facts of chemistry. By this they at first attracted attention and then traded on the credulity of those who came to consult them. From the time of their sojourn in Egypt the Jews had known of such impostors, and in their traditional literature some of the ‘wisdom’ of Moses partakes of this character.

ἐξιστάνων τὸ ἔθνος, amazing the nation. For not only the people of the city, but of the whole district had run after him.

εἶναί τινα ἑαυτὸν μέγαν, that he was some great one (cf. Act 5:36). The expectation of the Messiah was strong among the Samaritans, and the general expectation that some great person was to arise among the Jews, while it dictated the form in which impostors would proclaim themselves, also aided them in procuring credence for what they said.

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.

9. Σίμων] Neander, in the course of some excellent remarks on this whole history (see further on ver. 14), identifies, and I believe with reason, this Simon with one mentioned as living from ten to twenty years after this by Josephus, Antt. xx. 7. 2, καθʼ ὃν καιρὸν τῆς Ἰουδαίας ἐπετρόπευσε Φῆλιξ, θεασάμενος ταύτην (Drusilla) … λαμβάνει τῆς γυναικὸς ἐπιθυμίαν, καὶ Σίμωνα ὀνόματι, τῶν ἑαυτῷ φίλων, Ἰουδαῖον, κύπριον δὲ γένος, μάγον εἶναι σκηπτόμενον, τέμπων πρὸς αὐτὴν ἔπειθε τὸν ἄνδρα καταλιποῦσαν αὐτῷ γήμασθαι. The only difficulty seems to be, that Simon is stated by Justin Martyr, himself a Samaritan, to have been Σαμαρέα, ἀπὸ κώμης λεγομένης Γίττων. But it has struck me that either Justin, or perhaps more probably Josephus, may have confounded Ghittim with Chittim, i.e. Citium in Cyprus. This conjecture I also find mentioned in the Dict. of Biography and Mythology, sub voce. The account in Josephus is quite in character with what we here read of Simon: not inconsistent (Meyer) with ver. 24, which appears to have been uttered under terror occasioned by the solemn denunciation of Peter.

Justin goes on to relate that he was worshipped as a God at Rome in the time of Claudius Cæsar, on account of his magical powers, and had a statue on the island in the Tiber, inscribed ‘Simoni Deo Sancto.’ Singularly enough, in the year 1574, a stone was found in the Tiber (or standing on the island in the year 1662, according to the Dict. of Biogr. and Myth.), with the inscription SEMONI SANCO DEO FIDIO SACRVM, i.e. to the God Semo Sancus, the Sabine Hercules, which makes it probable that Justin may have been misled.

The history of Simon is full of legend and fable. The chief sources of it are the Recognitiones and Clementina of the pseudo-Clemens. He is there said to have studied at Alexandria, and to have been, with the heresiarch Dositheus, a disciple of John the Baptist. Of Dositheus he became first the disciple, and then the successor. Origen (in Matt. Comm. § 33, vol. iii. p. 851) makes Dositheus also a Samaritan: so also contra Cels. i. 57, vol. i. p. 372, and Hom. xxv. in Luc. vol. iii. p. 962. His own especial followers (Simoniani) had dwindled so much in the time of Origen, that he says νυνὶ δὲ τοὺς πάντας ἐν τῇ οἰκουμένῃ οὐκ ἔστι Σιμωνιανοὺς εὑρεῖν τὸν ἀριθμὸν οἶμαι τριάκοντα. καὶ τάχα πλείονας εἶπον τῶν ὄντων, contra Cels. ubi supra; see also ib. vi. 11, p. 638, and περὶ ἀρχῶν, iv. 17, p. 176. In the Becognitiones and the Clementina are long reports of subsequent controversies between Simon Magus and Peter, of which the scene is laid at Cæsarea. According to Arnobius (adv. Gentes, ii. 12, p. 828 ed. Migne), the Constt. Apostol. (ii. 14, p. 620; vi. 9, p. 932 ed. Migne), and Cyril of Jerusalem, he met with his death at Rome, having, during an encounter with Peter, raised himself into the air by the aid of evil spirits, and being precipitated thence at the prayer of Peter and Paul. [I saw in the church of S. Francesca Romana in the forum, a stone with two dents in it and this inscription, “On this stone rested the knees of S. Peter when the dæmons carried Simon Magus through the air.”] The fathers generally regard him as the founder of Gnosticism: this may be in some sense true: but, from the very little authentic information we possess, it is impossible to ascertain how far he was identified with their tenets. Origen (contra Cels. v. 62, p. 625) distinctly denies that his followers were Christians in any sense: λανθάνει τὸν Κέλσον, ὅτι οὐδαμῶς τὸν Ἰησοῦν ὁμολογοῦσιν υἱὸν θεοῦ Σιμωνιανοί, ἀλλὰ δύναμιν θεοῦ λέγουσι τὸν Σίμωνα.

μαγεύων] Not to be joined with προϋπῆρχεν (as in E. V. and Kuin.), which belongs to ἐν πόλει: exercising magic arts, such as then were very common in the East and found wide acceptance; impostors taking advantage of the very general expectation of a Deliverer at this time, to set themselves up by means of such trickeries as ‘some great ones.’ We have other examples in Elymas (ch. 13): Apollonius of Tyana; and somewhat later, Alexander of Abonoteichos: see these latter in Dict. of Biogr. and Myth.

τινὰ μέγαν] Probably not in such definite terms as his followers later are represented as putting into his mouth: ‘Ego sum sermo Dei … ego paracletus, ego omnipotens, ego omnia Dei.’ Jerome on Mat 24:5, vol. vii. p. 193.

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

Used sorcery [μαγευων] . Only here in New Testament. One of the wizards so numerous throughout the East at that time, and multiplied by the general expectation of a great deliverer and the spread of the Messianic notions of the Jews, who practiced upon the credulity of the people by conjuring and juggling and soothsaying.

Bewitched [εξιστων] . Better as Rev., amazed. See on ch. Act 2:7.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.