9 But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: 10 To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. 11 And to him they had regard, because that of long time he had bewitched them with sorceries. 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. 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.
(Verse 9) - But there was a certain man called Simon - The fathers have written much respecting this man, and have given strange accounts of him; but nothing more is certainly known of him than is stated in this place. Many writers suppose him to have been a Simon mentioned by Josephus who was born in Cyprus. He was a magician, and was employed by Felix to persuade Drusilla to forsake her husband Azizus, and to marry Felix. But it is not very probable that this was the same person. Simon Magus was probably a “Jew” or a “Samaritan,” who had addicted himself to the arts of magic, and who was much celebrated for it. He had studied philosophy in Alexandria in Egypt and then lived in Samaria. After he was cut off from the hope of adding to his other powers the power of working miracles, the “fathers” say that he fell into many errors, and became the founder of the sect of the Simonians. They accused him of affirming that he came down as the “Father” in respect to the Samaritans, the “Son” in respect to the Jews, and the “Holy Spirit” in respect to the Gentiles. He did not acknowledge Christ to be the Son of God, but a rival, and pretended himself to be Christ. He rejected the Law of Moses. Many other things are affirmed of him which rest on doubtful authority. He seems to have become an enemy to Christianity, though he was willing “then” to avail himself of some of its doctrines in order to advance his own interests. The account that he came to a tragic death in Rome; that he was honored as a deity by the Roman senate; and that a statue was erected to his memory in the isle of Tiber, is now generally rejected. His end is not known.
Beforetime - The practice of magic, or sorcery, was common at that time, and in all the ancient nations.
Used sorcery - Greek refers to exercising the arts of the “Magi,” or “magicians”; hence, the name Simon “Magus.” (See Matt. 2:1). The ancient “Magi” had their rise in Persia, and were at first addicted to the study of philosophy, astronomy, medicine, etc. This name came afterward to signify those who made use of the knowledge of these arts for the purpose of imposing on mankind - astrologers, soothsayers, necromancers, fortune-tellers, etc. Such persons pretended to predict future events by the positions of the stars, and to cure diseases by incantations, etc. (See Isa. 2:6. See also Dan. 1:20; 2:2). It was expressly forbidden the Jews to consult such persons on pain of death, (Lev. 19:31; 20:6). In these arts Simon had been eminently successful.
And bewitched - This is an unhappy translation. The Greek means merely that he “astonished” or amazed the people, or “confounded” their judgment. The idea of “bewitching” them is not in the original.
Giving out - “Saying”; that is, boasting. It was in this way, partly, that he so confounded them. Jugglers generally impose on people just in proportion to the “extravagance” and folly of their pretensions. The same remark may be made of “quack doctors,” and of all persons who attempt to delude and impose on people.
(Verse 10) - 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.
(Verse 11-13) - 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, (Acts 8:18, 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:
(1) 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 Acts 2:42).
And wondered - This is the same word that is translated “bewitched” in (Acts 8:9, 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.
It is not at all clear that Simon was a genuine believer. It is likely that his was merely a case of profession. It seems clear that he was not truly converted. This brings up 2 interesting points. First, note that he is given the benefit of the doubt upon his profession. He was accepted, provisionally, into the community as an equal. He was not treated with skepticism but rather, it seems as though his profession was taken at face value.
Second, it is clear that his profession didn't forever settle the matter. He was responsible to live as a genuine believer and was held accountable for that to the leadership. When his behavior demonstrated that he was not, truly, what he professed to be, he was confronted and dealt with accordingly. This is the pattern for church discipline that ought to followed in our churches. I suspect that the church would be far healthier were there more Phillips and less Simons as a part of it.