Acts 8:9-13

CRITICAL REMARKS

Acts 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.

Acts 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).

Acts 8:11. Of long time.—The dative for the ordinary accusative as in Acts 13:20; John 2:20; Romans 16:25. Simon’s influence may have reached back to a period shortly after our Lord’s visit to Samaria (John 4:39).

Acts 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 (Acts 8:9).

HOMILETICAL ANALYSIS.—Acts 8:9

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 (Acts 13:6), and the vagabond Jews, exorcists, whom he met at Ephesus (Acts 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 (Acts 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 (Acts 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 (2 Thessalonians 2:4). Exaltation of self is both an old (Genesis 3:5) and a common (Luke 14:11) sin, against which men in general (Jeremiah 9:23; Daniel 4:37), and Christians in particular (Galatians 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. (Acts 8:12). “Faith cometh by hearing” (Romans 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 (Mark 16:16; Acts 2:38), though it does not show Infant Baptism to be either unscriptural or unreasonable (see on Acts 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

Acts 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 (Matthew 3:2; Mark 1:13).

2. That it might be entered (Matthew 5:20; Matthew 7:13).

3. That all who entered it should be saved (John 10:9).

II. Concerning God’s Son.—

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

2. That to Him alone belong the keys of the kingdom (Revelation 3:7).

3. That in His hand are all the blessings of the kingdom (2 Peter 1:3).

Acts 8:9. 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 (Acts 8:11).

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

Acts 8:9; Acts 8:13; Acts 8:23. Simon Magus.

I. A successful sorcerer.

II. An insincere professor.

III. A baptised hypocrite.

IV. A detected deceiver.