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A.T. Robertson · Citado em PreceptAustin
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Robertson observes that "It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in Acts 5:34-40? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition?" (Word Pictures in the New Testament) Guzik sees a principle in Acts 8:1 - God can and will use pressing circumstances to guide us into His will. Sometimes we have to be shaken out of our comfortable state before we do what God wants us to do. The Great Persecution Great Evangelism The Great Signs Great Joy Then Pastor Thomas asks a very interesting question - What do we intend God to do when we pray, “Lord, make this church a ‘mission-minded church’ ”? Perhaps the very last thing we intend is that God would bring persecution and disturb our comfort and ease. Perhaps the next time we pray something like this, we should ask our brothers and sisters if they are ready for the consequences! Do they have their cars filled with gas, ready to take the high road out of the city to wherever God may be calling them? Perhaps we should add a “warning” message to our bulletins at missions conferences: “Praying for missions can seriously challenge your comfort zone!” (Derek Thomas) C H
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Robertson says "They kept on giving heed or holding the mind on the things said by Philip, spell-bound, in a word." Giving attention (4337)(prosecho from pros = before, toward + echo = hold) means literally to hold to, toward or before. Originally it was followed by the word "the mind" (nous) but at times "the mind" was omitted but still the idea of "the mind" was implied. Prosecho was used by Luke in Acts 5:35 when Gamaliel warned the Sanhedrin "“Men of Israel, take care what you propose to do with these men." In Acts 16:14+ Luke uses prosecho in a positive setting (much like here in Acts 8:6), describing how the Lord opened Lydia's heart "to pay attention to (prosecho) what was said by Paul" (and she was born again). The clear implication in both the case of Lydia and that of the Samaritans is not only did they pay close attention but they also acted upon what they heard, and I would add they did so as the Father and His Spirit drew them (John 6:44). It also clearly not a coincidence that the same verb prosecho is used twice by Luke in Acts 8:10-11 to describe the Samaritans "giving attention to" a man named Simon (Acts 8:9) because of his magic arts (Acts 8:11). Luke thus prepares us for a conflict between the light of the Gospel and the darkness of the devil's ambassadors of light. As they heard and saw the signs which he was performing - What did they hear? Probably refers to the Word he was proclaiming. However they also likely "heard" the demons shriek as they exited the bodies of their victims. The signs (semeion) were miracles described in Acts 8:7 and they served to authenticate Philip's message. Barclay renders it "The crowds listened attentively to what Philip had to say, as they heard his story and saw the signs which he performed.." He was performing (4160)(poieo) is in the imperfect tense signifying that Philip kept on doing miracles from time to time. Robertson - Philip wrought real miracles which upset the schemes of Simon Magus. Stott points out that "What is certain is that, since neither Stephen (cf Acts 6:8) nor Philip was an apostle (THOSE WITH WHOM MIRACLES HAD BEEN RESTRICTED), Scripture does not warrant a rigid restriction of miracles to the apostles." Acts 8:7 For in the case of many who had unclean spirits, they were coming out of them shouting with a loud voice; and many who had been paralyzed and lame were healed. KJV Acts 8:7 For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. unclean Acts 5:16; Mt 10:1; Mark 9:26; 16:17,18; Luke 10:17; John 14:12; Hebrews 2:4 paralyzed Acts 9:33,34; Mark 2:3-11 lame Acts 3:6,7; 14:8-10; Isaiah 35:6; Mt 11:5; 15:30,31 Acts 8 Resources - Multiple Sermons and Commentaries For - Term of explanation. Luke explains why the crowds were giving attention to Philip. In the case of many who had unclean spirits - This describes demon possession. Samaria was rife with satanic supernaturalism including demonic possession and Simon's sorcery (could their been any relation?) Unclean (169)(akathartos from a = without + kathaíro = cleanse from katharos = pure; related word akatharsia) in a moral sense refers to that which is unclean in thought, word, and deed. It can describe a state of moral impurity, especially sexual sin and the word foul is an excellent rendering. The idea is that which morally indecent or filthy. It is not surprising that this word is repeatedly applied to filthy demonic spirits in the Gospels and twice in Acts (Acts 5:16; Acts 8:7. They were coming out of them shouting with a loud voice - NET = "crying with loud shrieks." and many who had been paralyzed and lame were healed - The implication of "many" is that not all were healed. Note that Luke is careful to separate those who were demon possessed and those who were physically sick. Had been paralyzed (3886)(paraluo from pará = from + luo = to loose) means literally loosened at the side with no power over one's muscles and so to be paralyzed. Here paraluo is in the perfect tense which pictures a permanent state and thus the idea of paralyzed, enfeebled or taken with palsy. Lame (5560)(cholos from chalao = to slacken, loosen) is an adjective describes that which is lame. Were Healed (cured)(2323)(therapeuo from therapon = an attendant) means primarily to care for, to be an attendant, and therefore of a physician, to attend upon or treat medically, from thence comes the meaning to heal. Therapeúō means to heal miraculously in Mt. 4:23, 24; 10:1, 8; Acts 4:14 (Of lame man Peter healed), here in Acts 8:7 and Acts 28:9 (Paul on Malta). Furneaux notes that “the servant was reaping where the Master had sown. Samaria was the mission field white for the harvest (John 4:35).” Related Resources: John
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Robertson adds an interesting note (but does not give a source) that "a number of messianic pretenders had this name (Simon)." This is made even more interesting by the fact that Simon was called the Great Power of God as a very similar phrase is applied by Paul to Christ (1 Cor 1:24). As an aside note that a number of commentaries reference extra-biblical writings describing Simon, but whether these descriptions are the Simon of Acts 8 is open to debate. Therefore it is advisable to draw your conclusions about Simon from Acts 8, the only NT record of this man. Furneaux comments on Simon and his sorcery - “In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full”. Who formerly was practicing magic in the city - Luke had used the city in Acts 8:5 so presumably this is the same city as in that passage. Formerly was practicing is "had been practicing magic." Louw-Nida says that was formerly (imperfect tense) means "to exist prior to some temporal reference point." The NLT conveys the correct sense writing that Simon "had been a sorcerer there for many years." (Act 8:9NLT) Luke is not saying he had formerly been a sorcerer and no longer practiced sorcery. Before Philip had arrived in the city and begun to perform supernatural signs and wonders, Simon was already on the scene with his brand of occult supernaturalism. Robertson explains that formerly was practicing magic - An ancient idiom (periphrastic), the present active participle mageuo with the imperfect active verb from prouparchō, the idiom only here and Luke 23:12 in the N. T. Literally “Simon was existing previously practising magic. Peterson - Jews were strictly forbidden from any involvement in magical practices (Dt. 18:9–14) because of their association with idolatry and the demonic, and the earliest Christians adopted the same stance. (Pillar NT Commentary-Acts) Formerly (4391)(prouparcho from pro = before + huparcho = to be or exist) means literally to exist before, to begin before, precede in time, describing a previous state or way of acting. In the only other use prouparcho describes the fact that "before they had been (Herod and Pilate) enemies with each other." In both Acts 8:9 and Lk 23:12 prouparchō describes situations which existed previously, but ceased to exist in the time frame of the narrative. Gilbrant - Used transitively prouparchō can mean “to take the initiative”; used intransitively it means “to exist before” and can be used to describe former states or actions. Thus, in the papyri prouparchō refers to “already existing dykes” (Moulton-Milligan). (Ibid) Practicing magic (3096)(mageuo from magos = a sorcerer) means to practice sorcery, be a magician, use witchcraft. Logos " To perform magical spells that harness occult forces or evil spirits to produce unnatural (ED: "supernatural") effects in the world." Louw-Nida - "to practice magic, presumably by invoking supernatural powers."
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Robertson - It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word μαγοι [magoi] (magi) has a good sense in Matt. 2:1, but here and in Acts 13:6 it has the bad sense like our “magic.” Related Resources: What is the difference between miracles and magic? What does the Bible say about white magic? What does the Bible say about black magic? What does the Bible say about magic, magicians, illusionists? Magic - Bob Utley (interesting historical perspective) Magic, Divination, And Sorcery - Hastings Bible Dictionary Magic Baker Evangelical Dictionary Magic McClintock and Strong's Bible Encyclopedia Magic The Jewish Encyclopedia Demons and Magic - John MacArthur Acts 8:10 and they all, from smallest to greatest, were giving attention to him, saying, "This man is what is called the great power of God." KJV Acts 8:10 To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. they 2 Cor 11:19; Eph 4:14; 2 Peter 2:2; Rev 13:3 from Jeremiah 6:13; 8:10; 31:34; Jonah 3:5 the great power 1 Cor 1:24 Acts 8 Resources - Multiple Sermons and Commentaries SIMON MAGUS ATTRACTS ATTENTION Simon Magus (Wikipedia - note much of Wiki's discussion in not necessarily the Simon in Acts 8 - we have to stick with the Scripture) is not specifically given as his name in Acts 8 but was later applied to him by tradition. Magus was linked to him because the Greek word for magician (magi) is magos (in Acts 13:6,8) so this man is frequently nicknamed "Simon Magus." but has also been called by some the "Bad Samaritan!" F F Bruce adds that "The word “magus” originally denoted a member of the Median priestly tribe, but it came to be used in an extended sense of a practitioner of various kinds of sorcery and even quackery, like Elymas, the sorcerer of Paphos in Cyprus, whom we meet later in the narrative of Acts (Acts 13:6–11). (NICNT-Acts) Peterson adds "magus was borrowed from Persian, where it denoted a member of the priestly Median tribe. It came to be used of anyone possessing supernatural knowledge or ability (cf. the ‘wise men’ in Matt. 2:1)." (Pillar NT Commentary-Acts) And they all, from smallest to greatest, were giving attention to him, saying - All means without exception. While it could be hyperbole, clearly Simon's influence was extensive. From smallest (mikros) to greatest (megas). "All the people, from the least to the greatest, paid close attention to him" (Act 8:10NET) Simon's satanic sorcery successfully saturated all levels of the society of Samaria from stem to stern (so to speak). Giving attention - see notes above on prosecho there (Acts 8:6) giving attention to the good news from God, and here to the lying wonders from Simon. As Wiersbe said 'Simon’s sorcery was energized by Satan (2 Th. 2:1–12) and was used to magnify himself, while Philip’s miracles were empowered by God and were used to glorify Christ." Philip has now taken the place previously occupied by Simon. NET translation is more literal - "This man is the power of God that is called 'Great.'" (Act 8:10NET) That Simon was called the power of God is certainly ironic, for when he witnessed the supernatural power of the Living God, he was constantly amazed (Acts 8:13) and desired to purchase some of this power for himself (Acts 8:18)! This man is what is called the great power of God - Some commentators (Barton - Life Application Commentary) see Simon as a false Messiah and there is some Scriptural support, for Paul gives us the true power of God writing "but to those who are the called, both Jews and Greeks, Christ (or Messiah) the power of God and the wisdom of God." (1 Cor 1:24) Vincent on great power of God - They believed that Simon was an impersonated power of God, which, as the highest of powers, they designated as the great. F F Bruce says the Samaritans "accepted his own account of himself and regarded him as the grand vizier of the supreme God, the channel both of divine power and of divine revelation." (NICNT-Acts) Swindoll on great power of God - This curious phrase essentially calls Simon a visible manifestation of God, or at least a demigod. Acts 8:11 And they were giving him attention because he had for a long time astonished them with his magic arts. KJV Acts 8:11 And to him they had regard, because that of long time he had bewitched them with sorceries. he had Isaiah 8:19; 44:25; 47:9-13; Gal 3:1 Acts 8 Resources - Multiple Sermons and Commentaries And they were giving him attention - This is the third use of this verb prosecho which is imperfect tense indicating that the Samaritans had repeatedly been giving attention to Simon's supernatural sorcery from the devil. But praise God, when Philip began to preach the Gospel accompanied by supernatural signs from God, the Samaritans "were giving attention (prosecho)" to the Gospel which was "gospeled" by Philip. Charles Swindoll comments that "Like technology today, “the practice of magic was omnipresent in classical antiquity.” And like our near addiction to the convenience of smartphones and tablets, Wi-Fi devices and laptops, dependence on magicians and their magical props in the first century was epidemic. From superstitious curses to supernatural cures, people from every social class were exposed to the magic arts. One historian summarizes what most pagans believed about these practitioners: “Magicians had a direct link to the divine world, and magic was seen as a gift from the gods.” These peddlers of falsehood commonly gained fear, respect, admiration, and money through their sleight of hand and deceptive illusions. Enter Simon the Samaritan, often called by Christian historians in the ancient church Simon Magus or Simon the Magician. He had become an expert in the magic arts." (Swindoll's Living Insights) Because - Term of explanation. Luke explains why the least to the greatest were paying attention to Simon - supernatural signs. He had for a long time astonished them with his magic arts - Philip's incursion into Samaria was not only into a land of potentially hostile hearers, but also hearers steeped in exposure to the effects of the forces of darkness! The battle lines were drawn for a classic conflict between light and darkness. Magical arts (3095)(mageia from magos = sorcerer) means magic and in plural magical arts or sorceries (as rendered by KJV). Gilbrant on mageia - Mageia is the work of a sorcerer or magician whether genuine or fraudulent. It is related to the word magos, which originally identified members of the Persian priestly caste (Magians), but it came to be used commonly in classical Greek of those who possessed (supposedly) supernatural knowledge and power and who put it to work for a religious cause (cf. Liddell-Scott). The word is not found in the Septuagint. This term is found only once in the New Testament, Acts 8:11, where it describes the astonishing work (“sorceries”) of Simon. What specifically those works entailed is unknown, but they had impressed the Samaritans for some time and had gained Simon a considerable following. However, the work of God through Philip amazed even Simon (Acts 8:13), perhaps exposing the true source (demonic) or true character (fraudulent) of his works. (Complete Biblical Library Greek-English Dictionary) Astonished (perfect tense - state or abiding result)(1839) pictures them as "out of their senses" (cf Mk 3:21). See previous note on existemi. Used in Acts 8:9 of the Samaritan's reaction to Simon's sorcery and in Acts 8:13 of Simon's to signs performed by Philip! Acts 8:12 But when they believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, they were being baptized, men and women alike. KJV Acts 8:12 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. they believed Acts 8:35-38; 2:38,41; 16:14,15,31-34; Mt 28:19; Mark 16:15; Ro 10:10; 1 Peter 3:21 about the kingdom of God Acts 1:3; 11:20; 20:21,25; 28:31; Luke 9:2,60 both Acts 5:14; 1 Cor 11:11; Gal 3:28 Acts 8 Resources - Multiple Sermons and Commentaries PHILIP PREACHING THE GOOD NEWS But - Term of contrast. This passage marks a change of direction from being influenced ("bewitched") by the darkness to surrendering to the light (Jn 8:12), from the kingdom of darkness to the kingdom of light (cf Col 1:13+), from the devil to Christ (cf Acts 26:18+). When they believed Philip preaching the good news about the kingdom of God - Empowered by the Spirit, Philip preached with power. He was "gospelling" about the Kingdom of God. His words in accord with Jesus' words to Nicodemus “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” (John 3:3) The NET has "they believed Philip AS he was proclaiming the good news." Notice Luke is very careful to distinguish signs versus salvation message -- In Acts 8:6 God used signs performed by Philip to garner the attention of the Samaritans (see pix), so that the supernatural signs served like a "finger of God" pointing them to the saving Gospel of God "gospeled" by Philip. Here is the important point - the faith of the Samaritans was not in the signs but in the Savior. Let's look at an example from the Gospels where the Jews faith was in the signs not the Savior. This passage gives us a good illustration of "unbelieving belief" which we will discuss more fully regarding Simon's belief... Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. 24 But Jesus, on His part, was not entrusting Himself to them, for He knew all men, 25 and because He did not need anyone to testify concerning man, for He Himself knew what was in man. (John 2:23-25+) Comment - These Jews were actually believing in the signs Jesus performed. The signs were like a "finger of God" pointing to Jesus as God. Jesus saw through their false profession and did not believe in them (in their profession) because He could see into their still uncircumcised hearts! John Piper on John 2:23-25+ - This "faith" or "believing" was not genuine and Jesus could see into the heart and knew that it wasn't. Warren
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Robertson: " He was an unconverted man in spite of his profession of faith and baptism. There is no evidence that he ever changed his life at all." Believer's Study Bible (W A Criswell): "Simon the sorcerer was inwardly miserable and spiritually enslaved to sin. This statement suggests that Simon the sorcerer had not been saved. It also illustrates that baptism does not save. Simon’s belief was merely intellectual assent to the claims of Christ rather than a profound experience of faith in the Person and work of the risen Lord." HCSB Study Bible - Even Simon was one of those who believed the good news presented by Philip. The authenticity of his belief is doubtful. He seems to have been fixated on the signs and miracles that accompanied Philip's preaching, not the person of Jesus Christ....(In Acts 8:18-19) we see Simon's true heart. He was used to impressing the crowds with magic; now he wanted to impress them with his ability to impart the Holy Spirit. (Acts 8:20-22) By saying that Simon had no part or share in this matter, Peter confirmed that Simon had not truly converted to Christianity. His heart (meaning his will, affections, allegiance) was still not right before God. (HCSB Study Bible) KJV Study Bible: "Simon the sorcerer made an outward profession of faith, but his response demonstrates his lack of spiritual life." Nelson Study Bible: "Though this man was baptized, he had a long way to go in Christian doctrine and personal growth. Some people believe Peter’s words in v21 indicate that Simon’s confession and baptism were not genuine. Church history later associates Simon with heresy and identifies him as an enemy of the Christian faith. His actions have given to the vocabulary of the church the word “simony,” which means buying and selling of church offices." John Gill (1700’s) writes: There is no reason to believe he truly repented. Kenneth Gangel - We are almost as astonished as the Samaritans must have been when we read that Simon also believed and was baptized. Was this magician, whether charlatan or sorcerer, genuinely converted? The following paragraph will show us enough information to demonstrate that he was not. Remember that the word believe does not always mean saving faith in the New Testament (John 2:23-25+; Jas. 2:19). Apparently Simon was caught up in the excitement of the moment. Having recognized that Philip's miracles were considerably greater than his own, he followed the evangelist around to learn some new tricks. Any earning of God's gift denies God's grace. Somehow Simon never quite caught that basic message of the gospel. Arrington puts it this way: "His only hope was genuine evangelical repentance which he had not experienced. He had no real spiritual understanding of the faith that he claimed. His faith was imperfect; it was centered in man, not in Christ" (Arrington, 88-89). (Holman New Testament Commentary – Acts) New Geneva Study Bible: "By his words and actions Simon proved that he did not believe in Christ. He was still “poisoned by bitterness” (Dt 29:18 Heb 12:15) and “bound by iniquity” (Ro 6:16; 8:8). A profession of faith without repentance is invalid." Evangelical Commentary: "The New Testament use of the word believe can have a range of meaning, from mental assent to certain facts (Jn 2:23; James 2:19) to justifying commitment (Ro 10:9,10). At any rate, Peter’s warning (Acts 8:21, 23) and the possibility of this man being the Simon Magus of later notoriety (ED: THIS EXTRABIBLICAL EVIDENCE IS INTERESTING BUT DIFFICULT TO SUBSTANTIATE) do not encourage one to assume that he was a true believer." Stanley Toussaint summarizes the evidence that suggests that Simon was not regenerate or a genuine born again believer - (1) Believe (pisteuo) does not always = saving faith. (Cf James 2:19 Jn 8:31,32) (2) Faith based on signs is not trustworthy (Jn 2:23-25, 4:48). (3) Luke never stated that Simon received the Holy Spirit (Acts 8:17,18). (4) Simon's ''works'': continued to have a selfish interest miraculous power (Acts 8:18,19). (5) The verb “repent” (metanoeo) used in Acts 8:22 is normally addressed to lost people (ED: IN ACTS IT IS ALWAYS USED IN CONTEXT OF SALVATION!). (6) Perish in Acts 8:20 is a strong, related to the “perish” in Jn 3:16. (7) The description of Simon in Acts 8:23 is a better description of a lost man than of one who is saved (cf. Dt 29:18). ''Still one cannot be dogmatic on this point. The Lord knows those who are His (2 Ti 2:19)'' (Bible Knowledge Commentary) ED COMMENT: While Toussaint gives a nice summary of facts, but look at Acts 8:21 which Toussaint did not allude to in his list of 7 facts and in that passage the verb for "is" (estin) is in the present tense which could be paraphrased "your heart is continually not right before God." Does that sound like the description of the heart of a genuine believer? Also note that Toussaint only quoted the first half of the trustworthy statement in 2 Ti 2:19 to support the thought that we cannot definitely assess the status of Simon's salvation. The last half of 2 Ti 2:19 says "Everyone who names the name of the Lord is to abstain (aorist imperative) from wickedness.” Does that sound like what Simon ostensibly a new believer has done? Also notice that the word for wickedness is adikia, (used only 24x in NT) which is the same word Peter used in his scathing description of Simon in Acts 8:21 - "I see that you are (present tense - continually)...in the bondage of iniquity (adikia in 1 Jn 5:17 = sin!)." Peter is describing Simon as continually enslaved to sin. Does that sound like a new believer? Ultimately you will need to form your own opinion, but in the final analysis, ultimately the Lord Alone knows what transpires in Simon's heart. After all Judas had everyone except Jesus fooled until the very end!