Exegetical and Hermeneutical Commentary of Acts 8:6
And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.
6. And the people [multitudes] with one accord gave heed ] The original words imply that crowds of the people gave their faith and consent to the new teaching.
hearing and seeing the miracles which he did ] Better, when they heard and saw the signs which he wrought. They heard what had been done in other places and saw what was done each under his own observation. The miracles are described by that characteristic which they were specially intended to have in this instance. They were to be signs that the message which Philip was bringing was from God. The signs here enumerated are such as could leave no doubt in the minds of those who witnessed the cures.
Fuente: The Cambridge Bible for Schools and Colleges
With one accord – Unitedly, or with one mined. Great multitudes of them did it.
Gave heed – Paid attention to; embraced.
Hearing – Hearing what he said.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. The people with one accord gave heed] He had fixed their attention, not only with the gravity and importance of the matter of his preaching, but also by the miracles which he did.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Gave heed; a good preparation towards their conversion, seeing faith cometh by hearing, Rom 10:17.
Hearing and seeing the miracles which he did; these miracles were as so many evidences of the truth he spake, by which he showed Gods authority for what he said.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6-8. the people with one accord gaveheed to . . . Philipthe way being prepared perhaps by thefruits of our Lord’s sojourn, as He Himself seems to intimate (see onJoh 4:31-38). But “we may markthe providence of God in sending a Grecian, or a Hellenistic Jew, toa people who from national antipathy would have been unlikely toattend to a native of Judea” [WEBSTERand WILKINSON].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the people with one accord,…. The inhabitants of the city of Samaria, as one man, came to hear the word:
and gave heed to those things which Philip spake; they listened to them, took notice of them, gave their ascent to them, believed and embraced them; being induced thereunto, not only upon the evidence by which these things came, but by reason of the miracles which he wrought, for the confirmation of them: for it follows,
hearing and seeing the miracles which he did; and which are particularly mentioned in the next verse.
Fuente: John Gill’s Exposition of the Entire Bible
Gave heed (). Imperfect active as in verses Acts 8:10; Acts 8:11, there with dative of the person (), here with the dative of the thing ( ). There is an ellipse of (mind). They kept on giving heed or holding the mind on the things said by Philip, spell-bound, in a word.
When they heard ( ). Favourite Lukan idiom, and the locative case of the articlar infinitive with the accusative of general reference “in the hearing as to them.”
Which he did ( ). Imperfect active again, which he kept on doing from time to time. Philip wrought real miracles which upset the schemes of Simon Magus.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And the people with one accord,” (de hoi ochloi homothumadon) “Then the crowds (masses of people) with one mind,” or of similar mind, with oneness of attention, respectfully, as the waiting church did for Pentecost, Act 1:14; Act 2:1.
2) “Gave heed unto those things which Philip spake,” (proseichon tois legomenois hupo tou Philippou) “To those things that were being spoken by Philip, they respectfully gave responsive attention,” Act 2:22; Act 2:36; Act 5:35. Men are to “take heed” what and how they hear, Mar 4:24; Rom 10:17; Luk 8:18.
3) “Hearing and seeing the miracles which he did,” (en to akouein autous kai blepein to semeia ha epoiei) “As they were seeing and hearing the miraculous signs which lie was performing,” Act 5:12-16; Act 9:18; Act 9:36-43, similar to those that Peter, John, and Paul performed, Act 28:8-9.
Fuente: Garner-Howes Baptist Commentary
6. And the multitude gave ear. Luke declareth how the Samaritans did embrace Philip’s doctrine. For he saith that they heard, whereby they took some taste; there was also another prick whereby they were pricked forward, and that was miracles; at length there followed attentiveness. This is the right going forward unto faith; for those which refuse that doctrine which they have not heard, how is it possible that they should ever come unto faith, which cometh by hearing? (Rom 10:14.) Therefore, whereas they were ready to hear, that was the first step unto reverence and attentiveness. And therefore it is no marvel if faith be so rare, and almost none in the world; for how many be there which vouchsafe to hearken when God speaketh? whereby it cometh to pass that the more part rejecteth the truth before they know the same, and have not so much as lightly tasted it. And as hearing is the beginning of faith, so it should not be sufficient of itself, unless the majesty of doctrine should also move the hearts. And surely, whosoever considereth that he hath to do with God, cannot hear him contemptuously when he speaketh; and the very doctrine which is contained in his word shall purchase authority for itself, so that attentiveness shall flow of itself from hearing. As touching miracles we know that there is a double use thereof; they serve to prepare us to hear the gospel, and to confirm us in the faith thereof. The adverb, with one accord, may be joined as well with hearing as with attentiveness. This latter doth like me better, that they were attentive with one accord; and therein doth Luke commend the force and efficacy of Philip’s preaching, because a great number of men was suddenly won to hear attentively with one consent.
Fuente: Calvin’s Complete Commentary
‘And the multitudes gave heed with one accord to the things which were spoken by Philip, when they heard, and saw the signs which he did. For from many of those who had unclean spirits, they came out, crying with a loud voice, and many who were palsied, and who were lame, were healed.’
His message was supported with signs and wonders beyond anything that they had seen before. Unclean spirits were cast out, and paralysed and lame people were healed. This went beyond anything that Simon could do. Thus they took notice also of Philip’s message, and responded to it.
Fuente: Commentary Series on the Bible by Peter Pett
Act 8:6-7 . ] they gave heed thereto , denotes attentive, favourably disposed interest, Act 16:14 ; Heb 2:1 ; 1Ti 1:4 ; often in Greek writers, Jacobs, ad Ach. Tat. p. 882. The explanation fidem praebebant (Krebs, Heinrichs, Kuinoel, and others) confounds the result of the (Act 8:12 ) with the itself, a confusion which is committed in all the passages adduced to prove it.
. . . .] in their hearing , etc., while they heard.
In Act 8:7 , more than in v. 16, those affected by natural diseases ( . . ), who were healed ( .), are expressly distinguished from the possessed (comp. Luk 4:40 f.), whose demons came out ( ) with great crying.
Notice the article before : of many of those who , etc., consequently, not of all . As regards the construction , is dependent on the to be again tacitly supplied after (see Matthiae, p. 1533; Khner, II. p. 602).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
6 And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.
Ver. 6. And the people, &c. ] A corrupt place, and bewitched by the sorceries of Simon Magus; yet even there God had a people. Justin Martyr was of this city.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6. ] If this place was Sychem, the narrative in Joh 4 will fully account for the readiness with which these people received the ‘ the proclamation of the Christ .’
Fuente: Henry Alford’s Greek Testament
Act 8:6 . ., cf. Act 16:14 , 1Ti 1:4 , Tit 1:14 , 2Pe 1:9 , see note on Act 5:35 , used in classical Greek sometimes with , and sometimes without as here; frequent in LXX, cf. with this passage, Wis 8:12 , 1Ma 7:12 . , see above on Act 1:14 .
Fuente: The Expositors Greek Testament by Robertson
people = crowds. Greek. ochlos.
with one accord. Greek. homothumadon. See note on Act 1:14.
gave heed. Same word as “take heed in Act 5:35, and “attended” in Act 16:14.
which Philip spake = spoken by hupo. App-104Philip.
hearing, &c. Literally in that they heard and saw (Greek. blepo. App-133)
miracles = Greek. semeion. App-176
did = was doing
Fuente: Companion Bible Notes, Appendices and Graphics
6. ] If this place was Sychem, the narrative in John 4 will fully account for the readiness with which these people received the -the proclamation of the Christ.
Fuente: The Greek Testament
Act 8:6. ) when they heard, what was being said and done.
Fuente: Gnomon of the New Testament
with one: Act 13:44, 2Ch 30:12, Mat 20:15, Mat 20:16, Joh 4:41, Joh 4:42
Reciprocal: Act 2:41 – gladly Act 6:8 – did
Fuente: The Treasury of Scripture Knowledge
6
Act 8:6. With one accord denotes that no dissension arose among the people over the preaching of Philip. He was able to perform these miracles by the laying on of the apostles’ hands in chapter 6, verse 6.
Fuente: Combined Bible Commentary
Act 8:6. And the people with one accord gave heed. The visit and the work of Christ in the neighbouring city of Sychar (St. John 4) help us to understand the warm welcome which Philip received among these Samaritans.
Fuente: A Popular Commentary on the New Testament
6-11. When Philip first entered the city of Samaria, the public mind was in a condition most unfavorable to the reception of the gospel. The practice of magical arts was quite common among the Jews and Samaritans of that age; and the masses of the people of all nations were very superstitious in reference to them. At the time now referred to, the people of Samaria were so completely under the influence of a magician, that one less bold than Philip would have had no hope of success in preaching the gospel to them. But he had confidence in the power of the gospel, and commenced his labors with a firm purpose. His success was far beyond what could have been anticipated. (6) “And the multitudes, with one accord, attended to the things spoken by Philip, in hearing and seeing the miracles which he wrought. (7) For unclean spirits, crying with a loud voice, came out of many who had them, and many, paralyzed and lame, were healed. (8) And there was great joy in that city. (9) But a certain man named Simon was in that city before, practicing magic and astonishing the people of Samaria, saying that he himself was some great one: (10) to whom they all gave attention, from the least to the greatest, saying, This man is the great power of God. (11) And they gave attention to him because he had astonished them with magic arts for a long time.”
We are here introduced to another case of conversion, with a very brief account of the means and influences by which it was effected. These demand careful consideration. It is in order that the perfect adaptation of the gospel means employed by Philip may the more strikingly appear, that Luke is particular to state the previous mental condition of the people. They had been so much astonished by the magic arts of Simon, that the prevailing conviction was, “This man is the great power of God.” The dreamy genius of Neander has caught up some vague tradition of the fathers concerning a supposed theosophy involved in this expression; and, by a common sympathy in mysticism, rather than by the force of his reasoning, has transmitted it to many recent commentators. But the sober judgment, content with more natural conclusions, finds in it only the impression which such arts as Simon practiced usually make upon a superstitious multitude. The tricks of his legerdemain they supposed to be exhibitions of divine power. The first work for Philip to do was to prostrate the influence of Simon by undeceiving the people.
To accomplish this object, he has recourse to the power of the Holy Spirit. This power, addressed to the eye in the healing of lameness and paralysis, and the casting out of demons; and to the ear, in preaching Christ to them, soon arrested the attention of the multitude. There was a prompt and universal decision in the public mind in favor of the miracles wrought by Philip, and against the pretensions of Simon. What the distinction between these miracles and Simon’s astonishing tricks, which led to so prompt a decision, we are not able to say, because we know not what these tricks were. Suffice it to say, that this single incident should put to silence forever that species of skepticism which resolves all the miracles of Christ and the apostles into occult art and optical illusions; for here are these arts, in their most delusive form, brought into direct conflict with apostolic miracles; and so palpable is the distinction, that it is at once discovered and acknowledged by the whole multitude.
12. The unmistakable reality of the miracles wrought by Philip convinced the people that he was attended by the power of God; and that was enough to make them acknowledge the authority of God in what he communicated to them. In order that men may believe the Gospel, it is only necessary that they believe it to be, in reality, the word of God. But the Holy Spirit convinced them that what they heard was the word of God, by attending it with a sensible demonstration of the power of God. That they believed was but the natural result of what they saw and heard. (12) “But when they believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ, they were immersed, both men and women.” Being convinced that they heard the word of God, they believed it because it was the word; and, for the same reason, they yielded to its authority. Their obedience was not the result of any inherent power in the word, apart from its authorship; for if it were believed to be the word of man, it would have no authority and no power. All the authority and power which are in it, therefore, result from the belief that God is its author. This belief was effected, in the present instance, by the Holy Spirit, through miraculous attestations; hence, the whole change wrought in the parties may be styled the work of the Holy Spirit. The simple facts of the kingdom over which Christ was reigning, thus attested, were set forth before the people, and, upon belief of these, attended by a willingness to comply with their requirements, they were immersed without delay. This was but a faithful execution of the commission, which says, “He that believeth and is immersed shall be saved.”
13. The most signal triumph achieved on this occasion was that over Simon himself. Luke gives it the prominence of a separate statement, in these words: (13) “And Simon himself also believed, and when he was immersed he continued with Philip, and beholding the signs and great miracles which were done, he was astonished.” The commentators nearly all agree that Simon’s faith was not real, but feigned; and that the statement that he believed is made according to the appearance, and not according to the reality. They urge that subsequent developments prove the insincerity of his professions, and compel us to adopt this conclusion. It must be confessed, that at the time Philip might have been deceived by him; but this could not be said of Luke, who wrote subsequent to all the developments in the case. If his object was to describe the events as it appeared to Philip, he might retain, in the first instance, the mistake of Philip; but we would expect, on this supposition, a subsequent correction. No such correction, however, is given; neither is there any evidence that Luke intended to represent the case as it appeared to Philip. On the contrary, he speaks from his own stand-point, and had all the facts before him which we have before us. His statement, therefore, should control our judgment, and he says, not that Simon feigned belief, but that he believed. We conclude, then, that he did, in the true and proper sense of the word, believe.
Some commentators, disposed to admit the statement that Simon believed, still deny the sufficiency of his faith, and urge that it was deficient in its object. But the historian makes no distinction between what Simon believed, and what was believed by the Samaritans. They “believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ;” and Luke adds, without qualification, that “Simon himself also believed.” He believed, then, what Philip preached; be believed the gospel. This conclusion is based upon statements too positive and unambiguous to be set aside because of any difficulty in reconciling them with facts subsequently developed.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Philip also could perform miracles like Jesus and the apostles. He cast out demons and healed paralyzed and lame people. These signs attracted the attention of multitudes of Samaritans and supported Philip’s profession that God was with him. Perhaps the fact that the Jerusalem Jews had rejected Philp made him appealing to the Samaritans since they too had experienced rejection by those Jews. Again, deliverance brought rejoicing (cf. Act 2:46-47).
"It is not too difficult to imagine what would have happened had the apostles at Jerusalem first been the missioners [sic] to Samaria. Probably they would have been rebuffed, just as they were rebuffed earlier in their travels with Jesus when the Samaritans associated them with the city of Jerusalem (cf. Luk 9:51-56). But God in his providence used as their evangelist the Hellenist Philip, who shared their fate (though for different reasons) of being rejected at Jerusalem; and the Samaritans received him and accepted his message." [Note: Longenecker, p. 359.]