Exegetical and Hermeneutical Commentary of Acts 8:10
To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.
10. This man is the great power of God ] The A. V. translates the Tex. Rec., but the best MSS. give, This man is the power of God that is called great. We can see from the language of the N. T. that “powers” was a word current to express angelic or heavenly influences (Rom 8:38; 1Pe 3:22); and without assuming such a partition of the celestial host as is seen in the later Alexandrine writings we can understand the thought of these Samaritans that in Simon they had an incarnation of Divine power, which deserved the title of great preeminently.
Fuente: The Cambridge Bible for Schools and Colleges
The great power of God – Probably this means only that they believed that he was invested with the power of God, not that they supposed he was really the Great God.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. This man is the great power of God.] That is, he is invested with it, and can command and use it. They certainly did not believe him to be God; but they thought him to be endued with a great supernatural power.
There is a remarkable reading here in several MSS. which should not pass unnoticed. In ABCDE, several others, together with the AEthiopic, Armenian, later Syriac, Vulgate, Itala, Origen, and Irenaeus, the word is added before , and the passage reads thus, This person is that power of God which is CALLED the GREAT. This appears to be the true reading; but what the Samaritans meant by that power of God which they termed the Great, we know not. Simon endeavoured to persuade the people that he was a very great personage, and he succeeded.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
From the least to the greatest; showing how general their mispersuasion was; and no condition is exempt from the grossest mistakes, if not prevented by the grace of God.
This man is the great power of God; it is said of this Simon, that he gave out himself to be that god, which any nation held to be the chiefest; and that he was the Messias of the Jews, and the God of the Gentiles.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. To whom all gave heed . . .because of long time he had bewitched themThis, coupled withthe rapidity with which they deserted him and attached themselves toPhilip, shows the ripeness of Samaria for some religious change.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Lu 1:32.
h Ut supra. (Apolg. 2. p. 69.)
Fuente: John Gill’s Exposition of the Entire Bible
That power of God which is called Great ( ). Apparently here already the oriental doctrine of emanations or aeons so rampant in the second century. This “power” was considered a spark of God himself and Jerome (in Mt 24) quotes Simon (Page) as saying: Ego sum sermo Dei, … ego omnipotens, ego omnia Dei. Simon claimed to impersonate God.
Fuente: Robertson’s Word Pictures in the New Testament
The great power of God. The best texts add hJ kaloumenh, which is called, and render that power of God which ms called great. They believed that Simon was an impersonated power of God, which, as the highest of powers, they designated as the great.
Fuente: Vincent’s Word Studies in the New Testament
1) “To whom they all gave heed,” (ho ptoseichon pantes) “To whom all they (of the nation of Samaria) gave heed,” or listened to obey, follow him, like sheep to the slaughter, as many followed the Jew exorcist named Sceva who tried to imitate the miraculous powers given by the Holy Spirit to the early church workers, Act 19:11-20.
2) “From the least to the greatest, saying,” (apo mikou
heos megalou legontes) “From the tiny ones (microscopic) to the greatest, continually affirming,” defending, and circulating the report about this Simon the Sorcerer, base religious deceiver; compare 2Co 11:13-15.
3) “This man is the great power of God,” (houtos estin he dunamis tou theou he kaloumene megate) “This one (Simon) is being called (known as) the mighty Dynamic of God,” or “the mighty power of God,” among us, among the Samaritans; He posed himself to be god to the people, without apology or a disclaimer, such as Peter, John, and Paul did, Act 3:12; Act 10:25-26; Act 14:8-18.
Fuente: Garner-Howes Baptist Commentary
10. For the surname, great power, tendeth to this end, that whatsoever should otherwise be divine might wax vile through this greatness. Therefore the power of Christ appeareth hereby more plainly, in that Philip brake through these lets; which thing Luke amplifieth,
Fuente: Calvin’s Complete Commentary
(10) To whom they all gave heed, from the least to the greatest.The ready acceptance of the claims of the pretender, may, in part, be traced to the impression made by the presence of the Christ, the Saviour of the world (Joh. 4:42). If One had come among them in whom they felt that there was a more than human greatness, why might there not be another manifestation of a like nature? The sorcerer appears as the earliest type of those who were to come with lying signs and wonders so as to deceive, if it were possible, even the elect (Mat. 24:24; 2Th. 2:9).
This man is the great power of God.The better MSS. give, This is the Power of God that is called great. The word Powers was used by the Samaritans of the angels or hosts of God, and they probably recognised Simon as one of these and as of special pre-eminence.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Act 8:10. This Man is the great power of God “The long expected Messiah, and, if we may so speak, Omnipotence itself incarnate, or he could never do such wonderful things.” Doddridge. If we believe Justin Martyr, almost all the Samaritans, and not a few other nations, adored him; acknowledged him to be as it were the supreme Deity. See the former note.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 8:10 . ] just as in Act 8:6 .
] A designation of the whole body, from little and up to great , i.e. young and old . Comp. Heb 8:11 ; Act 26:22 ; Bar 1:4 ; Jdt 13:4 ; Jdt 13:13 ; 1Ma 5:45 ; LXX. Gen 19:11 ; Jer 42:1 , al.
. . . .] this is the God-power called great . The Samaritans believed that Simon was the power emanating from God, and appearing and working among them as a human person, which, as the highest of the divine powers, was designated by them with a specific appellation as the . Probably the Oriental-Alexandrine idea of the world-creating manifestation of the hidden God (the Logos , which Philo also calls ) had become at that time current among them, and they saw in Simon this effluence of the Godhead rendered human by incarnation, a belief which Simon certainly had been cunning enough himself to excite and to promote, and which makes it more than probable that the magician, to whom the neighbouring Christianity could not be unknown, designed in the part which he played to present a phenomenon similar to Christ; comp. Ewald. The belief of the Samaritans in Simon was thus, as regards its tenor, an analogue of the , and hence served to prepare for the true and definite faith in the Messiah, afterwards preached to them by Philip: the former became the bridge to the latter. Erroneously Philastr. Haer. 29, and recently Olshausen, de Wette, and others put the words . . . into the mouth of Simon himself, so that they are held only to be an echo of what the sorcerer had boastingly said of himself. [221] This is contrary to the text, which expressly distinguishes the opinion of the infatuated people here from the assertion of the magician himself (Act 8:9 ). He had characterized himself indefinitely ; they judged definitely and confessed ( ) the highest that could be said of him; and in doing so, accorded with the intention of the sorcerer.
[221] According to Jerome on Mat 24 , he asserted of himself: “Ego sum sermo Dei, ego sum speciosus, ego paracletus, ego omnipotens, ego omnia Dei.” Certainly an invention of the later Simonians, who transferred specifically Christian elements of faith to Simon. But this and similar things which were put into the mouth of Simon (that he was , Clem. Hom. ii. 22, 25; that he was the same who had appeared among the Jews as the Son, but had come among the Samaritans as the Father, and among other nations as the Holy Spirit, Iren. i. 23), and were wonderfully dilated on by opponents, point back to a relation of incarnation analogous to the incarnation of the Logos , under which the adherents of Simon conceived him. De Wette incorrectly denies this, referring the expression: “the great power of God,” to the notion of an angel . This is too weak; all the ancient accounts concerning Simon, as well as concerning his alleged companion Helena, the all-bearing mother of angels and powers, betoken a Messianic part which he played; to which also the name , by which he designated himself according to the Clementines, points. This name (hardly correctly explained by Ritschl, altkath. Kirche , p. 228 f., from , Deu 18:15 ; Deu 18:18 ) denotes the imperishable and unchangeable . See, besides, concerning Simon and his doctrine according to the Clementines, Uhlhorn, die Homil. u. Recognit. des Clemens Rom . p. 281 ff.; Zeller, p. 159 ff.; and concerning the entire diversified development of the old legends concerning him, Mller in Herzog’s Encykl. XIV. p. 391 ff.; concerning his doctrine of the Aeons and Syzygies, Philosoph. Orig. vi. 7 ff. According to Baur and Zeller, the magician never existed at all ; and the legend concerning him, which arose from Christian polemics directed against the Samaritan worship of the snn-god, the Oriental Hercules (Baal-Melkart), is nothing else than a hostile travestie of the Apostle Paul and his antinomian labours. Comp. also Hilgenfeld, d. clement. Recognit . p. 319 f.; Volckmar in the theol. Jahrb . 1856, p. 279 ff. The Book of Acts has, in their view, admitted this legend about Simon, but has cut off the reference to Paul. Thus the state of the case is exactly reversed. The history of Simon Magus in our passage was amplified in the Clementines in an anti-Pauline interest. The Book of Acts has not cut off the hostile reference to Paul; but the Clementines have added it, and accordingly have dressed out the history with a view to combat Paulinism and Gnosticism, indeed have here and there caricatured Paul himself as Simon. We set to work unhistorically, if we place the simple narratives of the N. T. on a parallel with later historical excrescences and disfigurements, and by means of the latter attack the former as likewise fabulous representations. Our narrative contains the historical germ, from which the later legends concerning Simon Magus have luxuriantly developed themselves; the Samaritan worship of the sun and moon has nothing whatever to do with the history of Simon.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
10 To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.
Ver. 10. This man is the great power of God ] Epiphanius saith that this varlot (knave) called himself God the Father and the Son, and his harlot Helena (a horrible thing to be spoken) the Holy Ghost. Justin Martyr witnesseth, that he had near unto Rome a statue erected, with this inscription, Simoni Deo sancto, To Simon the holy God. Prodigious boldness and baseness!
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10. . . . ] Neander (l. c.) and Meyer think that they must have referred to the , the creating and governing manifestation of God so much spoken of in the Alexandrine philosophy (see extracts from Philo in note on Joh 1:1 . The term, but by no means with the same idea, was adopted by the Spirit, speaking by John, as belonging to the Son of God: see the same note, end), and must have regarded Simon as an incarnation of the (the , Philo), so that their erroneous belief would form some preparation for the great truth of an incarnate Messiah, preached by Philip. But to this De W. well replies, that we can hardly suppose the Alexandrine philosophy to have been so familiar to the mass of the people, and refers the expression to their popular belief of a great angel (Chron. Sam. 10), who might, as the angels were called by the Samaritans the powers of God (for which he refers to Reland, de Samar. 7. Gesen. Theol. Samar. p. 21 ff.), be designated as . . . .
rests on such strong manuscript authority, and is so unlikely to have been inserted (the idea of a scholium to indicate the force of the art. (Bloomf.) is quite out of the question, no such scholium being here needed), that both on external and internal grounds it must form part of the text. The lit. rendering will be, This man is the power of God which is called great: the sense, ‘This man is that power of God (see above) which we know as the great one .’
, found in a few later mss., is an explanation of . by a more usual word.
Fuente: Henry Alford’s Greek Testament
Act 8:10 . : in R.V. the power of God which is called ( ) Great, see above, critical notes. T.R. may have omitted the word because it appeared unsuitable to the context; but it could not have been used in a depreciatory sense by the Samaritans, as if to intimate that the person claimed was the so-called “Great,” since they also gave heed to Simon. On the other hand it has been argued that the title “Great” is meaningless in this relation, for every divine power might be described by the same epithet (so Wendt, in loco , and Blass: “mirum maxime . quasi . quoque esse possit”. This difficulty leads Blass in his notes to introduce the solution proposed by Klostermann, Problem im Aposteltexte , pp. 15 20 (1883), and approved by Wendt, Zckler, Spitta, and recently by Zahn, Einleitung in das N. T. , ii. 420; see also Salmon’s remarks in Hermathena , xxi., p. 232), vix. , that is not a translation of the attribute “great” , but rather a transcription of the Samaritan word or meaning qui revelat ( cf. Hebrew , Chaldean , to reveal). The explanation would then be that in contrast to the hidden essence of the Godhead, Simon was known as its revealing power. Nestle however (see Knabenbauer in loco ) objects on the ground that is not read at all in many MSS. But apart from Klostermann’s explanation the revised text might fairly mean that amongst the “powers” of God ( cf. the N.T. use of the word in Rom 8:38 , 1Pe 3:22 , and cf. Book of Enoch lxi. 10) Simon was emphatically the one which is called great, i.e. , the one prominently great or divine. The same title was assigned to him in later accounts, cf. Irenus, i., 23 (Clem. Hom. , ii., 22; Clem. Recog. , i., 72; ii, 7; Tertullian, De Prscr. , xlvi.; Origen, c. Celsum , v.). But whatever the claims made by Simon himself, or attributed to him by his followers, we need not read them into the words before us. The expression might mean nothing more than that Simon called himself a great (or revealing) angel of God, since by the Samaritans the angels were regarded as , powers of God ( cf. Edersheim, Jesus the Messiah , i., 402, note 4, and De Wette, Apostelgeschichte , p. 122, fourth edition). Such an explanation is far more probable than the attribution to the Samaritans of later Gnostic and philosophical beliefs, while it is a complete answer to Overbeck, who argues that as the patristic literature about Simon presupposes the emanation theories of the Gnostics so the expression in the verse before us must be explained in the same way, and that thus we have a direct proof that the narrative is influenced by the Simon legend. We may however readily admit that Simon’s teaching may have been a starting-point for the later Gnostic developments, and so far from Act 8:10 demanding a Gnostic system as a background, we may rather see in it a glimpse of the genesis of the beliefs which afterwards figure so prominently in the Gnostic schools (Nsgen, Apostelgeschichte, in loco , and p. 186, and see McGiffert, Apostolic Age , p. 99, and “Gnosticism,” Dict. of Christ. Biog. , ii., 680). On the close connection between the Samaritans and Egypt and the widespread study of sorcery amongst the Egyptian Samaritans see Deissmann, Bibelstudien , pp. 18, 19. In Hadrian’s letter to Servianus we find the Samaritans in Egypt described, like the Jews and Christians there, as all astrologers, sooth sayers and quacks (Schrer, Jewish People , div. ii., vol. ii., p. 230 E.T.): no doubt an exaggeration, as Deissmann says, but still a proof that amongst these Egyptian Samaritans magic and its kindred arts were widely known. In a note on p. 19 Deissmann gives an interesting parallel to Act 8:10 , ( ) ( Pap. Par. Bibl. nat. , 1275 ff.; Wessely, i., 76) (and he also compares Gospel of Peter , Act 8:19 , (2)). The expression according to him will thus have passed from its use amongst the Samaritans into the Zauber-litteratur of Egypt.
Fuente: The Expositors Greek Testament by Robertson
from. Greek. apo. App-104.
least, &c. Literally little unto great.
This man = This one.
power. Greek. dunamis. App-172.
God App-98. He thus assumed to be the Divine Logos. Compare 1Co 1:24.
Fuente: Companion Bible Notes, Appendices and Graphics
10. . . . ] Neander (l. c.) and Meyer think that they must have referred to the , the creating and governing manifestation of God so much spoken of in the Alexandrine philosophy (see extracts from Philo in note on Joh 1:1. The term, but by no means with the same idea, was adopted by the Spirit, speaking by John, as belonging to the Son of God: see the same note, end), and must have regarded Simon as an incarnation of the (the , Philo), so that their erroneous belief would form some preparation for the great truth of an incarnate Messiah, preached by Philip. But to this De W. well replies, that we can hardly suppose the Alexandrine philosophy to have been so familiar to the mass of the people, and refers the expression to their popular belief of a great angel (Chron. Sam. 10), who might, as the angels were called by the Samaritans the powers of God (for which he refers to Reland, de Samar. 7. Gesen. Theol. Samar. p. 21 ff.), be designated as . . . .
rests on such strong manuscript authority, and is so unlikely to have been inserted (the idea of a scholium to indicate the force of the art. (Bloomf.) is quite out of the question, no such scholium being here needed), that both on external and internal grounds it must form part of the text. The lit. rendering will be, This man is the power of God which is called great: the sense, This man is that power of God (see above) which we know as the great one.
, found in a few later mss., is an explanation of . by a more usual word.
Fuente: The Greek Testament
Act 8:10. , from the least to the greatest) In ordinary cases the sense of the common people and that of the upper classes are different. The proverbial phrase, from small to great, is wide extended in meaning; according to the materials that form the substratum, it is contracted to this or that kind of the great and the small.-, saying) in their acclamations.- , Power) The abstract, and that, with the article.
Fuente: Gnomon of the New Testament
they: 2Co 11:19, Eph 4:14, 2Pe 2:2, Rev 13:3
from: Jer 6:13, Jer 8:10, Jer 31:34, Jon 3:5
the great power: 1Co 1:24
Reciprocal: Num 22:6 – I wot Jdg 18:5 – Ask counsel Jer 42:1 – from Mat 24:5 – in Luk 21:8 – for Act 14:11 – The gods 2Co 4:5 – we Heb 8:11 – from
Fuente: The Treasury of Scripture Knowledge
Philip the Evangelist
Act 8:10-25
INTRODUCTORY WORDS
Philip was a man mighty in word and in deed. He wrought miracles and preached Christ, The people may have talked and marveled at the many palsied and lame that were healed, and at the demons that were cast out, but Philip did not use his power of the miraculous to preach himself as some mighty one; he did not parade his miracles, but his Master.
Among the multitude who gave heed to Philip was Simon the sorcerer. Aforetime in the same city, Simon had used sorcery, bewitching the people of Samaria. Let me bring before you Act 8:10-11 :
“To whom they all gave heed, from the least to the greatest, saying. This man is the great power of God.
“And to him they had regard, because that of long time he had bewitched them with sorceries.”
Simon sought to make himself a name. He gave out that he was some great one, and the people, from the least, even to the greatest, granted his claims, saying, “This man is the great power of God.”
We have no doubt discovered the key that will unlock much of the false work that carries the stamp of the true. It is nothing less than the deism of man.
Jesus Christ humbled Himself. He made Himself of no reputation. Have we not read? “Seekest thou great things for thyself? seek them not.” We are commanded to cease “from man, whose breath is in his nostrils.”
Three things are stated in Corinthians: (1) “Let no man glory in men.” (2) “Let no man glory in the flesh.” (3) “He that glorieth, let him glory in the Lord.”
Some of us must stand rebuked along with Simon the Sorcerer. Some love the “chief seats in the synagogues”; some delight in being called, “Rabbi, Rabbi”: some seek the “uppermost rooms at feasts,” and “greetings in the markets.” Some even allow themselves to be called, “Father,” and, “Master.”
This is true of self-seeking religious leaders, and, “The people love to have it so.” Simon made himself some great one, and the people acquiesced.
Men seek human worship, and men delight in worshiping them. This leads me to the following consideration:
I. PHILIP FOUND THE PEOPLE READY TO FOLLOW A FALSE PERFORMER (Act 8:11)
Simon builded his reputation on his cunning. He claimed to do the genuine, but was, in fact, a trickster. He paraded as true, but was false. The people swallowed whole his craftiness. They failed to discern his deceit. They were ready to follow his fraud.
The day of superstition has by no means passed. The day of the reign of religious fads and fancies, has by no means disappeared. The lure of delusions is still paramount. People gladly believe a lie; some still follow hot after the cunning craftiness of men, whereby the crafty lie in wait to deceive.
Simon Magus was an antichrist on a small scale. The people of that day, were typical of the people who will follow the antichrist in the near future. We have not passed from the age of ignorance and superstition; we have not passed from the thraldom of deceptive delusions. Hear the Word of God:
“Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; “Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.
“Remember ye not, that, when I was yet with you, I told you these things?”
Surely the world is ripening in the very sorcery that Simon practiced. The whole world will wonder after the Beast. The people will yet cry, “Who is like unto the beast?” One who worketh wonders will yet deceive those who dwell on the earth by means of his miracles, and he will cause men to worship the Beast.
In Simon, the sorcerer, God has given us a warning of certain things which will prevail in the last days.
II. GETTING BEHIND THE WONDERS-GOD OR SATAN, WHICH? (Act 8:11)
Simon wrought wonders, and the people acclaimed him, “The great power of God,” Philip also wrought wonders, and miracles, and signs. Was there any method by which the common people could discern between the true and the false?
In the days of the tribulation, which now approaches, the antichrist will work with “all power and signs and lying wonders.” At the same period the Lord, through His Two Witnesses, will work miracles and wonders and signs. How may the people discern between the true and the false?
The populace had pronounced Simon as “the great power of God,” but Simon had been, in fact, the power of Satan, God once said, “They shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean” (Eze 44:23).
Here are some suggestions, based on Divine revelation, by which we may discern between the false and the true in the miraculous.
1. We should go back of the miracles and wonders and examine the Spirit that dominates those who work them. We will quote at length from I John, chapter four:
“Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.
“Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:
“And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.
“We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error” (1Jn 4:1-3, 1Jn 4:6).
Deceivers and antichrists are they who confess not that Jesus Christ is come in the flesh. They also confess not that He is coming in the flesh. Deceivers follow after strange creeds, and abide not “in the doctrine of Christ.” These words from the Holy Spirit, suffice. Every false worker will be revealed by his vagaries, and fanaticisms. He may at times, parade good doctrine, but the insincerity of his statements will be easily discerned.
The true, always stand by the Bible testimony to the Lord Jesus Christ, in His Death, Burial, Resurrection, and Return. They hold to the faith in a pure conscience. They possess a sound mind.
2. We should consider the aim, and the purpose of the miracle worker. The false magnify themselves, the true magnify Christ. The false work to make to themselves a name, the true do all to the glory of God.
Simon Magus made himself some great one. The coming antichrist will exalt himself above all that is called God, or that is worshiped.
Paul wrought miracles, but Paul truly said, “For to me to live is Christ.” He knew how to abase himself. Paul, at Lystra, healed a man impotent in his feet. The people immediately lifted up their voices, saying, “The gods are come down to us in the likeness of men.” What did Paul do? He said, “Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the Living God.”
Peter wrought a mighty miracle in the healing of the lame man at the Beautiful Gate of the Temple. The people would have done him obeisance, but Peter said, “Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?” Then Peter continued and preached unto them Jesus.
3. We should remember that the false work miracles by Satanic power, the true work them by the Spirit of God. It is wrong to say that God alone works wonders. There may be and there is still much by way of magic, by way of cunning deceit, and by way of lying wonders. Marvels may be wrought by the unholy. There are also marvels wrought by God. Let us, then, go back of the signs and wonders, and discover the power that energizes the workers of miracles.
4. We should test the genuineness of the miraculous by the sweep and sway of its miracles. We have just granted that Satan works marvels, and that the antichrist will yet work miracles and lying wonders. We now say that the scope of Satan’s power falls far beneath the scope of power Divine.
We remember how Moses and Aaron cast down their rod before Pharaoh and their rod become a serpent. Then came the wise men and sorcerers of Egypt and cast down their rods, and they likewise became serpents. However, “Aaron’s rod swallowed up their rods.”
We remember how, Aaron smote with his rod upon the waters that were in the river, and the waters became blood. The magicians of Egypt did so also with their enchantments. After seven days Aaron stretched forth his rod over the waters of Egypt, and the frogs came forth upon the land of Egypt. The magicians did so with their enchantments and brought up frogs upon the land of Egypt, However, the magicians could not rid the earth of the frogs: in this the superiority of the God of Moses and of Aaron stood forth.
You remember how Aaron stretched out his hand with his rod, and smote the dust, and it became lice throughout the land of Egypt? The magicians of Egypt did so with their enchantments, and they could not. Then the magicians said to Pharaoh, “This is the finger of God.” From that time on, throughout the plagues the magicians stood helplessly by, unable to either duplicate or to stand up against the mighty power of God.
Thus again, in the days of the coming Tribulation, Satan will work with mighty power, but much that he does will be with all deceivableness of unrighteousness. His wonders will be great lying wonders. Those who succumb to his sway, will believe a lie. Over against Satan’s future manifestations of the miraculous, God will work as He wrought in the days of His servants, Moses and Aaron. God’s seals and the trumpets and vials will be accompanied with unprecedented miracles, world-wide in their scope.
The beast from the earth will do great wonders, so that he maketh fire to come down from heaven upon earth in the sight of men. Thus he will deceive them that dwell on the earth by means of those miracles which he shall have power to do. He will even have power to give life unto an image of the first beast. Over against his marvels, God’s two witnesses will have power to turn water into blood, and to smite the earth with plagues. They will have power to shut the heaven that it rain not in the days of their prophecy; if any man will hurt them, fire will proceed out of their mouth to kill them. When, at last, the two witnesses are slain, and their bodies He in the streets of the city for three and one-half days, then the people of the earth will rejoice and send presents one to another. But, after three days and a half the spirit of life from God will enter into them, and they will stand upon their feet. Then from Heaven a great voice will be heard, saying, “Come up hither.” They will ascend up to Heaven in a cloud, while their enemies behold them. At the same hour there will be a great earthquake, and a tenth part of the city will fall, and seven thousand men will be slain in the earthquake.
Thus, as Satan and his Antichrist and False Prophets work lying wonders, God will superabound over them in the scope and power of His mighty marvels.
The strong man will be overcome by the Stronger. Satan will be harassed by the Son of God. Finally, the one who opposeth himself against God will be destroyed by the Lord with the breath of His lips, and with the brightness of His coming.
III. SIMON SEEKING SALVATION (Act 8:12-13)
The conversion and baptism of Simon. When Simon believed, he was baptized, and he continued with Philip, wondering and beholding the miracles that he did.
No one knew the sincerity of Philip, and the genuineness of his miracles better than Simon. Simon believed. In believing, he, of necessity, paid a great price. His sorcery had no place in the realms of his new relationship.
Some have thought that Simon did not truly believe, but that he entered the new fellowship, simply because Philip could outdo him in the realm of marvels, and he thought to profit thereby. Whether this be true, or not, Simon, at the first, showed signs of true faith. He was baptized, and he followed with Philip. Before Peter and John came down, there was just one thing that seemed to cast a doubt over Simon’s new profession, he followed Philip, “and wondered, beholding the miracles and signs which were done.”
IV. PETER AND JOHN SENT DOWN (Act 8:14-17)
When the Apostles which were in Jerusalem heard that Samaria had received the Word of God, they sent unto them Peter and John. When the two Apostles reached Samaria they prayed for the new converts, that they might receive the Holy Ghost.
Would that the churches today felt the same way about the importance of new converts being filled with the Holy Ghost. Some hardly know whether there be any Holy Ghost. The command, “Be filled with the Spirit” is quite as strong in its demand as the command, “Be not drunk with wine.” Some of us live too much in the negative, and neglect the positive of this call of God.
It is the fruit of the Spirit that is love, joy, peace,-and all of the rest. It is the Holy Spirit who gives victory in life, as well as power in service.
How can we expect to obtain a closer walk with God, and a larger reach in the Christian graces, without stressing the ministry of the Spirit?
None can live or serve acceptably, without his life is unctionized by the Holy Ghost.
We are concerned to see souls saved and baptized; are we concerned to see them Spirit-led, Spirit-endued, Spirit-taught, Spirit-filled?
V. SIMON’S REQUEST (Act 8:18-20)
When Simon saw that through the laying on of the Apostles’ hands the Holy Ghost was given, he offered them money and said, “Give me also this power, that on whomsoever I lay my hands, he may receive the Holy Ghost.”
Peter promptly replied, “Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.”
Simon wanted to commercialize the power of God. He wanted to buy the power to impart the Holy Ghost. Perhaps he wanted to buy, in order that he might sell to others a like power.
There are a few potent questions we feel impelled to ask.
1. Are there to be found today, any who desire to have POWER that they may profit thereby? Would they seek the enduement of the Spirit, in order that they might use Him to foster their own cause? Do we want the Holy Ghost that we may use Him to build up for ourselves a reputation as evangelists, or pastors, or workers?
Surely the Spirit of God comes upon us to use us, not to be used by us. He comes to take the reins of our lives, to lead us in the way and work which He would have us pursue.
Any effort to make merchandise of the Holy Ghost, or of any power which He may give to heal, or to pray, or to serve, is an abomination before God. O Lord, have mercy! Are there any who want the blessings of Heaven on their ministry in order to make their names great? Do we seek ourselves?-then we follow in line with the sin of Simon the sorcerer.
In his old life, Simon had used his sorcery to feather his own nest. By it he had sought to make himself a name, and to enrich his coffers with money. Now, he sought to follow a like method in the Church of God.
2. Is there to be found today any one who would seek to purchase the gift of God? Whether that gift be salvation, or power for service, it matters but little-the spirit is the same.
Alas, alas! It seems to us that half of the world is seeking to merit, unmerited grace. We think that we may purchase the gift of God by the puny words and works of our own hands.
At Pentecost God said, through His Apostle: “And ye shall receive the gift of the Holy Ghost.” Shall we bargain with God as though so great a gift was subject to purchase? Shall we endeavor to buy a world for a farthing? Can we buy the highest and the best of God’s great gifts, even the Holy Spirit, with the puny nothingness that money represents? Money stands for human values, the value of the work of our hands; the Holy Ghost stands for Divine values, the glory of God Himself. If we think that we can buy God, and salvation and the Holy Ghost and Heaven, by the work of our hands, we must think that God’s great gifts possess no more worth than we ourselves possess. We deify the works and worth of our own hands, or else we humanize the works and worth of God.
VI. ARE OUR HEARTS RIGHT WITH GOD? (Act 8:21)
God had given to Peter the spirit of discernment. Men often look at outward appearances. It was a matter of satisfaction to many, no doubt, to see the man who once followed after his sorcery, baptized, and following after Philip. It was a disappointment to Peter to discover, that, deep in Simon’s heart, was the thought of personal gain in all that he did.
Let us ask God to show us our inner selves. Are we religious with a selfish end in view? Are we outwardly pious, while we possess a heart that is not right with God?
Peter said to Simon, “I perceive that thou art in the gall of bitterness, and in the bond of iniquity.” Was this thrust unjust? If not unjust, was it unkind?
Do we help men by applauding their sin? Are we kind when we cover up their iniquity? Are we faithful to one’s best interest, when we overlook his faults and fail to warn him of the error of his way? We think not.
The church that allows sin to remain in its folds unre-buked and undisciplined is absolutely unkind to the erring, as well as unfaithful to God.
VII. LET US CONCLUDE WITH SIMON’S PLEA FOR MERCY (Act 8:24-25)
After Peter’s charge against Simon, Simon pled: “Pray ye the Lord for me, that none of these things which ye have spoken come upon me.” We trust that Simon’s heart was changed, and that the future found him an humble and obedient follower of Christ, We know that if his prayer was genuine, his forgiveness was sure.
Fuente: Neighbour’s Wells of Living Water
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Act 8:10. Any such demonstrations that would seem to be divine would have a profound effect on the people, and cause them to think the performer was a man of God.
Fuente: Combined Bible Commentary
Act 8:10. To whom they all gave heed. Men in that age were peculiarly liable to be deluded by the pretensions of false prophets, as Neander well observes: At that time an indefinite longing after a new voice from heavena strange, restless feeling in mens minds, such as usually goes before mighty changes in the history of men, was spread abroad; this vague, anxious feeling bewildered and deceived many (from Neanders Planting, vol. i.).
From the least to the greatest. That is to say, men and women of all ages, young as well as old, were ready to listen to him.
Fuente: A Popular Commentary on the New Testament
See notes on verse 6