Exegetical and Hermeneutical Commentary of Acts 8:13
Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
13. Then [And] Simon himself believed also ] We can see from the history which follows that the belief here described was of a very imperfect nature. It perhaps amounted to no more than the conviction that in Philip was some power greater than his own. We have an example of a like imperfect belief described in like words in St John’s Gospel (Act 8:31), “Then said Jesus to those Jews which believed on him,” and all that follows in the chapter shews that the belief which they professed was not enough to prevent them from plotting for Christ’s death.
and when he was baptized, he continued with Philips and wondered [was amazed] St Luke’s words imply that Simon was only wonder-struck at the sight of the works wrought by Philip, just as his own works had made the Samaritans to wonder.
beholding the miracles and signs which were done ] Better, beholding the signs and great miracles wrought. There is apparently a distinction intended by St Luke between the belief of the Samaritans and that of Simon. When they believed, it was the preaching and the glad tidings to which they most gave heed, but the verb used in this verse seems to paint Simon as one who gazed with wonder only on a sight which was beyond him to explain.
Fuente: The Cambridge Bible for Schools and Colleges
Then Simon himself believed also – That is, he believed that Jesus had performed miracles, and was raised from the dead, etc. All this he could believe in entire consistency with his own notions of the power of magic; and all that the connection requires us to suppose is that he believed this Jesus had the power of working miracles; and as he purposed to turn this to his own account, he was willing to profess himself to be his follower. It might have injured his popularity, moreover, if he had taken a stand in opposition when so many were professing to become Christians. People often profess religion because, if they do not, they fear that they will lose their influence, and be left with the ungodly. That Simon was not a real Christian is apparent from the whole narrative, Act 8:18, Act 8:21-23.
And when he was baptized – He was admitted to a profession of religion in the same way as others. Philip did not pretend to know the heart; and Simon was admitted because he professed his belief. This is all the evidence that ministers of the gospel can now have, and it is no wonder that they, as well Philip, are often deceived. The reasons which influenced Simon to make a profession of religion seem to have been these:
- An impression that Christianity was true. He seems to have been convinced of this by the miracles of Philip.
(2)The fact that many others were becoming Christians; and he went in with the multitude. This is often the case in revivals of religion.
(3)He was willing to make use of Christianity to advance his own power, influence, and popularity – a thing which multitudes of men of the same mind with Simon Magus have been willing since to do.
He continued … – It was customary and natural for the disciples to remain with their teachers. See Act 2:42.
And wondered – This is the same word that is translated bewitched in Act 8:9, Act 8:11. It means that he was amazed that Philip could really perform so much greater miracles than he had even pretended to. Hypocrites will sometimes be greatly attentive to the external duties of religion, and will be greatly surprised at what is done by God for the salvation of sinners.
Miracles and signs – Greek: signs and great powers, or great miracles. That is, so much greater than he pretended to be able to perform.
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. Simon himself believed also] He was struck with the doctrine and miracles of Philip-he saw that these were real; he knew his own to be fictitious. He believed therefore that Jesus was the Messiah, and was in consequence baptized.
Continued with Philip, and wondered] , He was as much astonished and confounded at the miracles of Philip as the people of Samaria were at his legerdemain. It is worthy of remark that comes from the same root, , as the word , in Ac 8:9, and, if our translation bewitched be proper there, it should be retained here; and then we should read, Then Simon himself believed and was baptized, and continued with Philip, being BEWITCHED, beholding the miracles and signs which were done. We may see, from this circumstance, how improper the term bewitched is, in the 9th and 11th verses. Acts 8:9; Acts 8:11
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Simon himself believed; Simon believed with an historical faith, that it was indeed true, that our Saviour had done miracles, and did rise from the dead, but his faith, to be sure, was dead all the while; neither did he believe with his heart, or purpose to live according to the law of Christ, which is the life of faith.
He continued with Philip; kept him constantly company, and was amongst the forwardest of the professors of Christs faith.
And wondered, beholding the miracles and signs which were done; thus the magicians of Egypt were brought to acknowledge the finger of God, Exo 8:19, although their hearts were hardened.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. Then Simon himself believedalsoLeft without followers, he thinks it best to join the manwho had fairly outstripped him, not without a touch of realconviction.
and . . . was baptizedWhata light does this throw on what is called Baptismal Regeneration!
he continued with Philip“wasin constant attendance upon” him.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Simon himself believed also,…. With an historical and temporary faith, as that Jesus was the Messiah, c. or at least he pretended, to believe this, and professed that he did believe, what others did, and Philip preached:
and when he was baptized upon profession of his faith, which he so artfully made, that Philip could not discover his hypocrisy: but taking him to be a sincere believer, admitted him to baptism: after which,
he continued with Philip; kept close to him, and got into a familiar acquaintance with him; and constantly attended on his ministry, as if he had been a sincere disciple and follower of Christ:
and wondered, beholding the miracles and signs which were done; he was as much amazed at the miraculous performances of Philip, as the inhabitants of Samaria had been at his, which he could observe were real things; and this increased his wonder, and threw him into an ecstasy, that he was scarce himself: whereas he knew that what he did were only sham performances, and legerdemain tricks.
Fuente: John Gill’s Exposition of the Entire Bible
And Simon also himself believed (H ). Note the same verb in the aorist tense . What did he believe? Evidently that Jesus was this “power of God” not himself (Simon). He saw that the miracles wrought by Philip in the name of Christ were genuine while he knew that his own were frauds. He wanted this power that Philip had to add to his own pretensions. “He was probably half victim of self-delusion, half conscious impostor” (Furneaux). He was determined to get this new “power,” but had no sense of personal need of Jesus as Saviour for his sins. So he submitted to baptism (, first aorist passive participle of ), clear proof that baptism does not convey salvation.
He continued with Philip ( ). Periphrastic imperfect of the verb (see on 2:46). He stuck to Philip (dative case) to find out the secret of his power.
Beholding (). Watching the signs and miracles (powers, that threw his “power” in the shade) as they were wrought (, present middle participle of ). The more he watched the more the wonder grew (). He had “amazed” (verse 9) the people by his tricks and he was himself more “amazed” than they by Philip’s deeds.
Fuente: Robertson’s Word Pictures in the New Testament
Continued with. See on ch. Act 1:14.
Miracles and signs [ ] . Lit., signs and powers. See on Mt 11:20; Act 2:22.
Which were done [] . The present participle. Lit., are coming to pass.
He was amazed. After having amazed the people by his tricks. See ver. 9. The same word is employed.
Fuente: Vincent’s Word Studies in the New Testament
1) “Then Simon himself believed also:” (ho de Simon kai autos episteusen) “Then Simon also himself believed,” or trusted, or professed to believe or trust, even as Judas Iscariot, Ananias, and Saphira had done, Mat 10:1; Mat 10:4; Act 4:32; Act 4:34; Act 5:1-11.
2) “And when he was baptized,” (kai baptistheis) “And having been baptized,” after he was baptized, to be initiated into the company or church fellowship with Philip.
3) “He continued with Philip,” (en proskarteron to Philippo) “He attached himself to Philip,” or was attaching himself to Philip, following, observing him closely, as later indicated, for mercenary, ulterior motives, Act 8:18.
4) “And wondered,” (eksistato) “He was amazed, astounded, ecstatic,” emotionally excited, in a state of Philip’s power assuming it was high class magic arts, such as he had been doing, Act 8:9-10.
5) “Beholding the miracles and signs which were done,” (theoron te semeia kai dunameis megalas ginomenos) “When he beheld (scrutinized or gazed upon) happenings or occurrences involving great signs and powerful deeds,” that Philip did thru the gift of the Holy Spirit, Act 5:12-16.
SIMON’S BRIBE OFFER
The church is always tempted in this way. We must always reject the ungodly patronage. Do I address a minister who preaches to a moneyed pew? Your ministry will be blighted with well-merited condemnation. Do I minister to a Church that could accept secular patronage in order to preach a settled and determined theology? Such a Church would have sold its birthright for a contemptible price. Faith must spread its own daily board. Love must pay its own way. Did I speak to some who represent very feeble communities? Do not ask any man to help you, unless his help be the inspiration of love. Never be bribed into silence. Never keep back the truth of God, lest you should forfeit status or income. It is not necessary for any man to live, but it is necessary for every man to be loyal to Christ’s truth. When the king came to meet Abraham, and offered him great hospitality and patronage, Abraham said, “No, lest thou say, I have made Abraham rich.” The chief power is spiritual, not financial. But the church has wonderfully fallen under the fallacy which teaches that the Church ought to be socially respectable
— Parker
Fuente: Garner-Howes Baptist Commentary
13. Simon also himself. He which had besotted the whole city with his witchery receiveth the truth together with others. He which had boasted himself to be the principal power of God submitteth himself to God, [Christ; ] though he were brought to the knowledge of the gospel, not so much for his own sake alone, as for the whole country’s sake, that that offense might be taken out of the way which might have hindered the unskillful. And to this end tendeth that which Luke setteth down afterward, that he wondered at the signs. For God meant to triumph over this man, whom the Samaritans counted a petit God; (504) which cometh to pass whilst he is enforced to give glory to the true miracles, after that his vain boasting is taken away. And yet he giveth not himself over sincerely to Christ; for then his ambition, and that wicked and profane account which he made of the gifts of God, should not break out. And yet I am not of their mind who think that he made only a semblance of faith, seeing he did not believe. Luke saith plainly that he believed, and the reason is added, Because he was touched with wondering. How, then, doth he shortly after betray himself to be but a hypocrite? I answer, That there is some mean between faith and mere dissimulation. The Epicures [Epicureans] and Lucianists do profess that they believe, whereas notwithstanding they laugh inwardly, whereas the hope of eternal life is unto them a vain thing; finally, whereas they have no more godliness than dogs or swine.
But there be many who howsoever they be not regenerate with the Spirit of adoption, and do not addict themselves unto God with the true affection of the heart, being overcome with the power of the Word, do not only confess that that is true which is taught, but are also touched with some fear of God, so that they receive doctrine; for they conceive that God must be heard; that he is both the author and also the judge of the world. Therefore, they make no semblance of faith before men, which is none, but they think that they believe. And this faith continueth only for a time, whereof Christ speaketh in Mark, (Mar 4:0; Luk 8:13😉 to wit, when the seed of the Word conceived in the mind is, notwithstanding, choked forthwith with divers cares of the world, or with wicked affections, so that it never cometh to any ripeness; yea, rather, it groweth out of kind unto unprofitable corn nothing worth. Such, therefore, was Simon’s faith; he perceiveth that the doctrine of the gospel is true, and he is enforced to receive the same with the feeling of his conscience; but the groundwork is wanting; that is, the denial of himself. Whereupon it followed that his mind was enwrapped in dissimulation, which he uttereth forthwith. But let us know that his hypocrisy was such as he deceived himself in; and not that gross hypocrisy whereof Epicures and such like make boast; (505) because they dare not confess the contempt of God.
He was baptized. It appeareth plainly, by this example of Simon that all men have not that grace given them in baptism, which grace is there figured. The opinion of the Papists is this, That unless mortal sin be the cause of let, (506) all men receive the truth and effect with the signs. So that they attribute unto the sacraments magical force, as if they did profit without faith, But let us know that the Lord offereth to us by the sacraments, whatsoever the annexed promises do sound; (507) and that they are not offered in vain, so that (508) being directed unto Christ by faith, we set [seek] from him whatsoever the sacraments do promise. And although the receiving of baptism did profit him nothing then, yet if conversion followed afterward, as some men suppose, the profit was not extinguished nor abolished. For it cometh to pass oftentimes that the Spirit of God worketh afterward after a long time, that the sacraments may begin to show forth their force. (509)
Did cleave to Philip. Whereas Philip admitted him into his company, it appeareth thereby how hard a matter it is to know hypocrites. And this is a trial of our patience. So Demas was a companion of Paul for a time; afterward he became an unfaithful revolt (510) (2Ti 4:10,) Finally, we cannot escape this evil, but that wicked men and deceitful will sometimes join themselves unto us; and if at any time the wicked creep craftily into our company, proud censors burden us unjustly, as if we were to answer for their misdeeds. Though we must take heed of facility, which causeth the gospel to be slandered oftentimes, and we must be so much the more vigilant, that we admit none without great choice, forasmuch as we hear that great men have been deceived. He saith that he was made astonied with the greatness of the signs; that we may know that that great power, whereof he boasted, was nothing else but juggling and smokes. And Luke speaketh not in this place of any plain wondering, but of a damp or trance which causeth a man to forget what he doth. (511)
(504) “ Semideo,” a demigod.
(505) “ Venditant,” make a display of.
(506) “ Ponat obicem,” interpose an obstacle.
(507) “ Sonant,” mean.
(508) “ Modo,” provided that.
(509) “ Efficaciam,” efficacy.
(510) “ Desertor,” deserter.
(511) “ Neque enim simplex admlratio hie notatur, sed ecstasis, quae hominem extra se rapit,” for the thing here denoted is not simple wonder, but ecstacy, by which a man is rapt (carried out of himself.)
Fuente: Calvin’s Complete Commentary
(13) Then Simon himself believed also.Endless questions have been raised as to the nature of such a faith, and the effect of such a baptism. It is probable enough that he was impressed by the signs that Philip wrought; that he felt himself in the presence of a Power above his own; that he accepted Philips statements as to the death and resurrection of the Christ. It was such a faith as that of which St. James speaks (Jas. 2:14; Jas. 2:19). If we are to use the definite language of theological science, it would be true to say that he had the fides informis, faith not preceded by repentance and not perfected by love. And baptism, in such a case, the expressed or implied conditions being absent, brought with it no new birth to a higher life. He remained still in the gall of bitterness and the bond of iniquity (Act. 8:23). But even for him it bore its witness of the readiness of God to forgive and to regenerate. The subsequent fulfilment of the conditions which were then absent would have quickened the potential into an actual grace, and no second baptism would have been needed to supplement the shortcomings of the first. Peter calls on him (Act. 8:22) to repent and pray for forgiveness. He does not tell him that he must be baptised again.
And wondered.The verb is the same as that rendered bewitched in Act. 8:9; Act. 8:11. The tables were turned. The magician yielded to a spell mightier than his own, and was, in his turn, as one beside himself with amazement. The difference between Simon and the believing Samaritans is, in this matter, suggestive. His faith rested on outward miracles. With them the miracles did but serve to confirm a faith which rested on the prophetic word as spoken by the Son of Man (Joh. 4:42).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And Simon also himself believed, and being baptised, he continued with Philip, and beholding signs and great miracles wrought, he was amazed.’
‘Also himself believed.’ Simon also believed and was baptised. If there had been any hint when Luke wrote this that his conversion was not genuine, Luke would surely have worded it differently. We must not find ourselves too persuaded by myths and legends just because they are ‘interesting’.
And just as the lame man in the Temple ‘laid hold’ of the Apostles, so Simon ‘continued with’ Philip. And he beheld the signs and great miracles that Philip wrought, and he was amazed. There is a deliberate comparison here with Act 8:9-11, which stresses how superior Philip was to Simon. The amazer was amazed.
Fuente: Commentary Series on the Bible by Peter Pett
Act 8:13. Then Simon himself believed also: that this Jesus who enabled Philip to do these things, was some Power superior to any he conversed with. Perhaps as L’Enfant and Limborch conjecture, he might think Philip an abler magician than himself, and hoped, by pretending to be his disciple, that he might have an opportunity of learning his superior arts; or possibly he was afraid, lest Philip should draw away the people from him, if he stood out and opposed him. It seems, however, unquestionable,thathewasfrom the beginning hypocritical and insincere. But though the apostles and several of the primitive Christians had the gift of discerning the spirits and secret intentions of men in some cases; yet this was not one of the gifts which they could exercise at all times, but only upon certain occasions, according to the pleasure and direction of the Spirit; and the Divine Wisdom saw fit that Simon’s insincerity should be concealed till he himself discovered it. It is with particular elegance and propriety, that the same word which had been used to express the manner in which the Samaritans were affected with Simon’s enchantments, Act 8:9; Act 8:11 is here used to describe the impression which Philip’s miracles made on him. It seems therefore quite a mistake to translate the former bewitched, and the latter wondered, or was astonished.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 8:13 . ] also on his part ( . ), like the other Samaritans, he became believing , namely, likewise . . . Entirely at variance with the text is the opinion (Grotius, Clericus, Rosenmller, Kuinoel) that Simon regarded Jesus only as a great magician and worker of miracles, and not as the Messiah, and only to this extent believed on Him. He was, by the preaching and miracles of Philip, actually moved to faith in Jesus as the Messiah. Yet this faith of his was only historical and intellectual, without having as its result a change of the inner life; [222] hence he was soon afterwards capable of what is related in vv.18, 19. The real is not excited in him, even at Act 8:24 . Cyril aptly remarks: , .
] he, who had formerly been himself !
[222] Bengel well remarks: “Agnovit, virtutem Dei non esse in se, sed in Philippo. Non tamen pertigit ad fidem plenam, justificantem, cor purificantem, salvantem, tametsi ad eam pervenisse speciose videretur, donec se aliter prodidit.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 13. Simon himself believed ] As the devils also believe, with a historical faith, a mere flash, which therefore soon came to nothing.
And when he was baptized ] Pity that that fair water was spilt upon so foul a face. But circumcision avails nothing without faith that works by love. Unregenerate Israel is to God as Ethiopia, Amo 9:7 . Baptism to such is not God’s mark, but the devil’s brand.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13. ] ‘Simon saw his followers dropping off, and was himself astounded at the miracles wrought by Philip: he therefore thought it best himself also to acknowledge this superior power. He attached himself to Philip, and was baptized like the rest: but we are not, as the sequel shews, to understand that the preaching of the Gospel had made any impression on his heart, but that he accounted for what he saw in his own fashion. He was convinced, from the works which Philip did, that he was in league with some powerful spirit : he viewed baptism as the initiation into communion with that spirit, and expected that he should be able to make use of the higher power thus gained for his own purposes, and unite this new magical power to his own. All were baptized who professed belief in Jesus as the Messiah: there was therefore no reason for rejecting Simon, considering besides, that from the nature of the case he would for the time have given up his magical practices.’ Neander, Pfl. u. Leit. p. 102.
‘Hoc Simonis exemplo clare patet, non conferri omnibus indifferenter in Baptismo gratiam, qu illic figuratur. Papistarum dogma est, Nisi quis ponat obicem peccati mortalis, omnes cum signis recipere veritatem et effectum. Ita magicam vim tribuunt Sacramentis, quasi absque fide prosint. Nos autem sciamus offerri nobis a Domino per Sacramenta quicquid sonant annex promissiones, et non frustra nec inaniter offerri, modo fide ad Christum directi ab ipso petamus quicquid Sacramenta promittunt. Quamvis autem nihil illi tunc profuerit Baptismi receptio, si tamen conversio postea secuta est, ut nonnulli conjiciunt, non extincta fuit nec abolita utilitas. Spe enim fit, ut post longum tempus demum operetur Spiritus Dei, quo efficaciam suam Sacramenta proferre incipiant.’ Calvin in loc.
Fuente: Henry Alford’s Greek Testament
Act 8:13 . : characteristic of St. Luke, see Friedrich, Das Lucasevangelium , p. 37. (St. Cyril). : on with a participle as characteristic of St. Luke see on Act 1:10 , and Friedrich, u. s. , p. 12; on . see on Act 1:14 . Here with dative of the person ( cf. Act 10:7 ); the whole expression shows how assiduously Simon attached himself to Philip. : the faith of Simon rested on the outward miracles and signs, a faith which ended in amazement, but it was no permanent abiding faith, just as the amazement which he had himself inspired in others gave way before a higher and more convincing belief. The expression may have been purposely chosen; hitherto men had seen in Simon, and he himself had claimed to be, . (Weiss). : “Simon qui alios obstupefaciebat, jam ipse obstupescit,” Wetstein. , intransitive, Blass, Grammatik , p. 49. Irenus speaks of him as one who pretended faith, Act 1:23 (so too St. Cyril, St. Chrysostom, St. Jerome, St. Ambrose): he may have believed in the Messianic dignity of Christ, and in His Death and Resurrection, constrained by the miracles which Philip wrought in attestation of his preaching, but it was a belief about the facts, and not a belief in Him whom the facts made known, a belief in the power of the new faith, but not an acceptance of its holiness , Act 8:18 (see further, Rendall’s note in loco , and on the Baptism of Simon, “Baptism,” in Hastings’ B.D.).
Fuente: The Expositors Greek Testament by Robertson
believed also = also believed. App-150.
continued = was continuing. Greek. proskartereo. See note on Act 1:14.
wondered = was amazed, or dumbfounded. Middle of existemi. Compare “bewitched”, Act 8:9.
beholding. Greek. theoreo. App-133.
miracles. Greek. dunamis. App-176.
signs. Greek. semeion. App-176. The Authorized Version reverses the translation here. “Miracles and signs” should be “signs and powers, or mighty works”. The texts add “great”.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] Simon saw his followers dropping off, and was himself astounded at the miracles wrought by Philip: he therefore thought it best himself also to acknowledge this superior power. He attached himself to Philip, and was baptized like the rest: but we are not, as the sequel shews, to understand that the preaching of the Gospel had made any impression on his heart, but that he accounted for what he saw in his own fashion. He was convinced, from the works which Philip did, that he was in league with some powerful spirit: he viewed baptism as the initiation into communion with that spirit, and expected that he should be able to make use of the higher power thus gained for his own purposes, and unite this new magical power to his own. All were baptized who professed belief in Jesus as the Messiah: there was therefore no reason for rejecting Simon, considering besides, that from the nature of the case he would for the time have given up his magical practices. Neander, Pfl. u. Leit. p. 102.
Hoc Simonis exemplo clare patet, non conferri omnibus indifferenter in Baptismo gratiam, qu illic figuratur. Papistarum dogma est, Nisi quis ponat obicem peccati mortalis, omnes cum signis recipere veritatem et effectum. Ita magicam vim tribuunt Sacramentis, quasi absque fide prosint. Nos autem sciamus offerri nobis a Domino per Sacramenta quicquid sonant annex promissiones, et non frustra nec inaniter offerri, modo fide ad Christum directi ab ipso petamus quicquid Sacramenta promittunt. Quamvis autem nihil illi tunc profuerit Baptismi receptio, si tamen conversio postea secuta est, ut nonnulli conjiciunt, non extincta fuit nec abolita utilitas. Spe enim fit, ut post longum tempus demum operetur Spiritus Dei, quo efficaciam suam Sacramenta proferre incipiant. Calvin in loc.
Fuente: The Greek Testament
Act 8:13. , believed) Perceived, that the power of GOD is not in himself, but is in Philip. It was easier to Simon than to the Samaritans to take up faith; for he felt a power superior to his own. He did not, however, attain to a faith full, justifying, purifying the heart, saving: he had a specious appearance of having reached it, until he betrayed himself in a different character.-, having been baptized) Hence, by a comparison with Act 8:22 [where baptism over again is not enjoined], it is evident that baptism is not to be repeated in the case of hypocrites and those who have relapsed.-, , ) The epithet of greatness () is more appropriate to , and the participle is more suited to , which move men to faith [therefore agrees with , not with ]. A similar variety (change in the gender) also occurs Eph 2:1, etc., – , … Some have made a change in the ; others, in the .[56]
[56] ABC (which omits however ) Dd Vulg. Syr. Memph. and Theb. read : and so Lachm. Ee read () : so Tisch., but omitting , without any of the oldest authorities.-E. and T.
Fuente: Gnomon of the New Testament
Simon: This Simon was probably, as several learned men suppose, the same who is mentioned by Josephus, as persuading Drusilla to leave her husband, and live with Felix.
believed: Act 8:21, Psa 78:35-37, Psa 106:12, Psa 106:13, Luk 8:13, Joh 2:23-25, Joh 8:30, Joh 8:31, Jam 2:19-26
and wondered: Act 3:10, Act 13:44, Hab 1:5, Joh 5:20, Joh 7:21
miracles and signs: Gr. signs and great miracles, Act 8:7, Mar 16:17
Reciprocal: Exo 14:31 – believed 2Sa 22:45 – submit themselves Mat 12:43 – the unclean Mat 13:20 – anon Mar 4:16 – which Joh 7:31 – believed Act 8:37 – If 1Co 15:2 – unless Heb 6:2 – the doctrine Jam 2:14 – though Rev 13:3 – all
Fuente: The Treasury of Scripture Knowledge
3
Act 8:13. Simon himself believed. This is the statement of Luke and therefore must be taken as the truth, and not merely that Simon pretended to believe. And when ‘he was baptized. (See the comments on the preceding verse about this form of expression.) Continued is from PROSKABTEREO, and Thayer defines it at this place, “To adhere to one, to be his adherent; to be devoted or constant to one.” We have no reason to think that Simon was not genuinely interested in the work of Philip. The record says that Simon continued with Philip because he saw the miracles that were performed, and Joh 20:30-31 expressly says that the signs and wonders were performed to produce belief.
Fuente: Combined Bible Commentary
Act 8:13. Then Simon himself believed also: and when he was baptized. It is not necessary to assume that the unhappy man was simply moved by the persuasion that Philip was a greater magician than himself, though no doubt this thought influenced him; but he seems to have accepted the fact that Philips Master was in some way or other the long-looked-for Messiah. Still he only admitted this belief as a matter of history; it had no effect, as we shall see presently, on his life, his heart all the while, though receiving the historic fact, remaining utterly unchanged and hardened.
Fuente: A Popular Commentary on the New Testament
See notes on verse 6
Fuente: McGarvey and Pendleton Commentaries (New Testament)
8:13 {6} Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
(6) The wicked and the highly reprobate are often forced to taste the good gift of God, but they immediately spit it out again.
Fuente: Geneva Bible Notes
Even Simon believed. I see no reason to conclude that Simon’s faith was spurious, though many students of this passage have concluded that he was an unbeliever. [Note: E.g., ibid., 4:544, 545; Toussaint, "Acts," p. 373; Wiersbe, 1:435-36; and Witherington, pp. 288-89.] The text says that he believed just as the others Luke mentioned (Act 8:12), and there is no reason to doubt the reality of their faith. Having practiced Satan’s magic Simon could not believe the difference between Philip’s God-given miracles and his own magic.