Acts 8:10 · Bible study
Acts 8:10 Commentary: The Samaritans' 'Great Power of God'
Greek · 10 what the commentators say
Meaning in one sentence
Acts 8:10 examines what the Samaritans meant when they called Simon 'the great power of God', a title with debated significance.
Research Summary
- Meaning: The Samaritans believed Simon was endowed with a supernatural power they called “the Great”, not God himself, but an expression of divine force.
- Key words: δύναμις (dunamis, power, especially superhuman or miraculous power); προσεῖχον (proseichon, they were giving attention, with the implication of adherence).
- Main debate: Whether the Samaritans viewed Simon as a human prophet, an incarnation of a divine “Power,” or the promised Messiah, each reading draws on different textual and contextual clues.
- Theological theme: The contrast between counterfeit power (sorcery) and authentic divine power (the gospel, miracles of healing and exorcism, the Spirit).
- Best use: As a cautionary tale about mistaking supernatural charisma for the work of God, and as a demonstration that the gospel alone brings lasting joy and freedom.
Translation Comparison
BSB Berean Standard Bible 2020
and all the people, from the least to the greatest, heeded his words and said, “This man is the divine power called the Great Power.”
WEB World English Bible 2000
to whom they all listened, from the least to the greatest, saying, “This man is that great power of God.”
KJV King James Version 1769
To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.
ASV American Standard Version 1901
to whom they all gave heed, from the least to the greatest, saying, This man is that power of God which is called Great.
YLT Young's Literal Translation 1898
to whom they were all giving heed, from small unto great, saying, `This one is the great power of God;'
Darby Darby Bible 1890
To whom they had all given heed, from small to great, saying, This is the power of God which is called great.
Douay-Rheims Douay-Rheims Bible 1899
To whom they all gave ear, from the least to the greatest, saying: This man is the power of God, which is called great.
Translations in other languages (10 available)
Al cual oían todos atentamente desde el más pequeño hasta el más grande, diciendo: Este es la gran virtud de Dios.
A quem eles todos davam atenção, desde o menor até o maior, diziam: Este é o grande poder de Deus.
Tous, depuis le plus petit jusqu’ au plus grand, l’ écoutaient attentivement, et disaient: Celui-ci est la puissance de Dieu, celle qui s’ appelle la grande.
Und sie sahen alle auf ihn, beide, klein und groß, und sprachen: Der ist die Kraft Gottes, die da groß ist.
Welken zij allen aanhingen, van den kleine tot den grote, zeggende: Deze is de grote kracht Gods.
Tutti, dal più piccolo al più grande, gli davano ascolto, dicendo: Costui è “la potenza di Dio”, che si chiama “la Grande”.
Na którego się oglądali wszyscy od najmniejszego aż do największego, mówiąc: Tenci jest ona moc Boża wielka.
Ему внимали все, от малого до большого, говоря: сей есть великая сила Божия.
無論 大 小 都 聽從 他，說：「這人 就是 那稱為 神 的大 能者。」
To whom they all gave attention, from the smallest to the greatest, saying, This man is that power of God which is named Great.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Acts 8:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The Samaritans did not think Simon was God himself, but that he carried God's power. Barnes notes they believed Simon was “invested with” divine power, not that he was the Great God. Adam Clarke agrees, pointing to the variant reading “the power of God which is called great” and concluding they saw Simon as endued with a great supernatural power. The Cambridge Bible for Schools and Colleges observes that “powers” (δυνάμεις) was current for angelic or heavenly influences; the Samaritans likely thought Simon was an incarnation of a divine power called “the Great.” Vincent's Word Studies supports the same textual variant, calling Simon “an impersonated power of God.” Calvin sees the title as an attempt to inflate what is human at the expense of the divine, but Philip's preaching broke through the deception. Together the commentators agree: Simon was viewed as a human channel of extraordinary power, not as the one true God.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Human prophet or magician: Barnes, Clarke, and others point to the Samaritans' willingness to abandon Simon for Philip, arguing they saw him only as an exceptionally gifted man, not as a divine being.
- Incarnation of a divine 'Power': Vincent, Cambridge Bible, and the variant reading 'power of God which is called great' suggest the Samaritans believed Simon embodied a supernatural entity, akin to an angelic hypostasis.
- Messianic pretender: Gill notes that the Syriac version renders 'great power of God' as 'Messiah'; some Samaritans may have seen Simon as the coming Restorer.
What is clear: All interpreters agree that the Samaritans universally regarded Simon as possessing a supernatural power uniquely related to God, though they disagreed on whether he was human, angelic, or messianic.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'great power of God' | All traditions agree the Samaritans did not identify Simon as the one true God, but as one who possessed or embodied divine power. | Catholic and Protestant commentators differ: some read it as a title for a messianic figure (the Taheb), others for a distinct angelic being or 'Power' in the sense of a divine emanation, and still others as purely descriptive of a human magician. |
| Simon's 'belief' in verse 13 | Christians agree that Simon's baptism did not guarantee salvation, as his later request to buy the Spirit shows a heart not transformed. | Traditions differ on whether Simon was regenerate: some (Calvinist) argue his faith was merely intellectual, while others (Arminian) allow that he may have been genuinely saved but later fell away. |
| Textual variant: 'which is called' | Most modern translations follow the longer reading found in early manuscripts (e.g., Alexandrinus, Vaticanus) and supported by Irenaeus. | Some conservative Protestant traditions (e.g., those using the Textus Receptus) retain the shorter reading, leading to different nuances in translation and interpretation. |
| Samaritan expectations | Historians agree that Samaria expected a coming restorer who would renew true worship and reveal divine truth. | Whether that restorer was conceived as a human prophet, a priestly figure, or a supernatural being, and whether 'the Great Power' corresponds to any known Samaritan title, remains uncertain. |
| Purpose of the narrative in Acts | Luke intends to show the spread of the gospel from Jerusalem to Samaria, fulfilling Acts 1:8, and to contrast apostolic power with Simon's magic. | Some see a polemic against Simonian Gnosticism (later heresy), while others view the story as a straightforward historical report of the church's expansion and a test case for the purity of faith. |
Historical & Cultural Context
Samaria in the first century was a region with a mixed religious heritage. After the Assyrian deportation of the northern tribes, foreign settlers brought their own deities and practices, resulting in a syncretistic faith centered on the Pentateuch. Samaritans looked for a coming restorer (the Taheb), a prophet-like-Moses, but they did not share the Jewish expectation of a personal Messiah. Into this setting came Simon, a practitioner of magic (Acts 8:9). The Greek verb used for his sorcery, μαγεύω, implies the use of incantations and occult arts to produce wonder. For a long time he had astonished the people, and they gave him their attention “from the least to the greatest”, an Old Testament idiom for complete inclusivity, found in Jeremiah 6:13, 8:10, and Jonah 3:5.
The phrase “the great power of God” (or, in the best manuscripts, “the power of God which is called Great”) fits a world where divine attributes were sometimes personified. Hellenistic and Jewish thought spoke of “powers” (δυνάμεις) as intermediary beings or emanations. The Samaritans may have believed Simon embodied one such power, the highest they could name. The fact that they could so quickly transfer their allegiance from Simon to Philip (Acts 8:12) suggests their devotion was shallow, driven by spectacle rather than truth. Philip's miracles, exorcisms, healings, and the preaching of God's Kingdom, offered a genuine encounter with God's power, exposing the counterfeit. The gospel did not just outshine Simon; it brought joy (v.8) and lasting conversion.
Textual Notes
The most significant variant in this verse is the presence or absence of the participle καλουμένη (“which is called”) before μεγάλη. The Textus Receptus, followed by the KJV, reads simply “the great power of God.” However, a large number of early and important manuscripts, including Codex Alexandrinus, Codex Vaticanus, Codex Ephraemi, and the majority of minuscules, include καλουμένη, yielding “the power of God which is called great.” This reading is also supported by the Old Latin, Vulgate, Syriac, Armenian, and Ethiopic versions, and is cited by Irenaeus and Origen. Most modern critical editions (NA28, UBS5) adopt the longer reading, and it is followed by the ASV, BSB, Darby, Douay, and YLT. Lange's commentary also notes that some manuscripts omit “all” (πάντες) in verse 10. No other significant variants are reported in the consulted sources.
Reception History
Early Christian writers saw in Simon the archetype of heresy. Irenaeus of Lyons, in Against Heresies (c. AD 180), traces Gnostic doctrines back to Simon, whom he portrays as a false teacher who claimed to be the Great Power. Justin Martyr mentions that Simon was honored in Rome with a statue bearing the inscription “To Simon the holy god.” Throughout the Middle Ages, Acts 8:10 was read as a caution against sorcery and the dangers of mistaking human charisma for divine authority. Reformation commentators such as Calvin and Luther used the passage to emphasize the superiority of the preached Word over signs and wonders. In modern scholarship, the focus has shifted to the religious background of Samaria and the meaning of “the Great Power” in a Hellenistic context. The Persian word simon (meaning “listening” or “hearing”) has been speculatively connected to Simon's name, but this is unsupported by the sources. The Ecumenical tradition continues to use this verse to reflect on the nature of true and false power in the church.
Preaching This Verse
Three-point outline
- Human power attracts but cannot satisfy. Simon's sorcery amazed Samaria for a long time (v.11), yet the people abandoned him as soon as a greater power appeared. The allure of charismatic leaders fades when the real thing arrives.
- The gospel presents a different kind of power. Philip did not compete with magic; he preached the Kingdom and the name of Jesus. His signs served the message, not his reputation. The same power that raised Christ works now through ordinary means, word and sacrament.
- Faith built on signs is fragile. The Samaritans followed Simon because of magic and Philip because of miracles. True faith rests on the person and work of Jesus, not on what we can see. Simon himself believed and was baptized (v.13), but his later request to buy the Spirit (v.18-19) shows his heart was still on power rather than grace.
Five-point outline
- Simon's popularity, a case study in counterfeit spirituality (v.9-11)
- The people's confession, “this man is the great power of God”, reveals their confusion about divine power (v.10)
- Philip's arrival, a turning point from deception to truth (v.12)
- Simon's response, belief and baptism, but a divided heart (v.13)
- The fruit, genuine joy in the city (v.8) and a church in Samaria that later receives the Spirit through the apostles (v.14-17)
Illustration hooks
- A gifted speaker or musician who draws a huge following but whose character does not match his stage presence. People say “he has a gift” but confuse the gift with the Giver.
- An alternative medicine practitioner who gains a loyal clientele because of a few dramatic healings, even though the treatments have no scientific basis. The crowd says “he's amazing” rather than asking where the power comes from.
- The way a popular app or social media personality can suddenly become the source of hope and advice for thousands, replacing more traditional forms of community and truth.
Questions your congregation is asking
- How can I tell when a Christian leader is operating in the Spirit rather than in their own charisma?
- Why did the Samaritans go from Simon to Philip so quickly, and does that happen in churches today?
- If Simon believed and was baptized, why did his faith later prove false?
Leading a Discussion
Acts 8:10 presents a moment of high spiritual confusion. The Samaritans have been captivated by Simon's magic, and they declare him to be “the great power of God.” This phrase, with its variant readings, brings us into a world where the lines between God, angels, and human messengers were blurred. As you discuss this text, consider how easily we attach the label “of God” to anything that impresses us, and how the gospel cuts through our assumptions.
Discussion questions
- Read Acts 8:9-13. What does the phrase “from the least to the greatest” tell you about the extent of Simon's influence? (Compare Jeremiah 31:34 and Jonah 3:5.)
- The best manuscripts read “the power of God which is called great.” What difference does that wording make to how you understand the Samaritans' belief?
- Why do you think Simon's sorcery held the people for so long, but they abandoned him quickly when Philip came? What does that suggest about faith based on signs?
- Simon himself believed and was baptized. In light of what follows (Acts 8:18-24), was his belief genuine? How can a person be baptized and yet have a heart that is “not right before God”?
- What does this story teach us about the relationship between power and the gospel? How do we ensure we are following Christ rather than the methods of people who seem powerful?
- In what ways do people today look for “a great power” in leaders, movements, or experiences within the church, rather than resting in the power of Christ's death and resurrection?
- How can our small group learn from the Samaritans' mistakes and cultivate a faith that is grounded in truth rather than spectacle?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Jeremiah 6:13 | “For from their least even to their greatest, everyone is given to covetousness. From the prophet even to the priest, everyone deals falsely. |
| Jeremiah 8:10 | Therefore I will give their wives to others and their fields to those who will possess them. For everyone from the least even to the greatest is given to covetousness; from the prophet even to the priest everyone deals falsely. |
| Jeremiah 31:34 | They will no longer each teach his neighbor, and every man teach his brother, saying, ‘Know Yahweh;’ for they will all know me, from their least to their greatest,” says Yahweh, “for I will forgive their iniquity, and I will remember their sin no more.” |
| Jonah 3:5 | The people of Nineveh believed God; and they proclaimed a fast and put on sackcloth, from their greatest even to their least. |
| Acts 14:11 | When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, “The gods have come down to us in the likeness of men!” |
| Acts 28:6 | But they expected that he would have swollen or fallen down dead suddenly, but when they watched for a long time and saw nothing bad happen to him, they changed their minds and said that he was a god. |
| I Corinthians 1:24 | but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God; |
| II Corinthians 11:19 | For you bear with the foolish gladly, being wise. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws attention to a textual variant in several early manuscripts: "that power of God which is called the Great." He suggests the Samaritans had a specific concept of a divine power, and Simon exploited this by claiming to be that very personage, thereby winning their allegiance.
Barnes' Notes on the Bible Protestant 1832
Barnes draws a careful distinction here: the people recognized that Jesus was "invested with" divine power, but they did not yet believe he was the Great God himself. The phrase points to his delegated authority, not to his personal deity.
Calvin's Commentaries Reformed 1564
Calvin argues that the people calling Simon the sorcerer "the great power of God" actually profaned what is truly divine. Philip's preaching broke through that deception, and Luke highlights this to make Christ's genuine power stand out more clearly.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that better manuscripts read "the power of God that is called great" rather than "the great power of God." This phrasing reflects a first-century way of speaking: "powers" meant angelic or heavenly forces, and the Samaritans believed Simon embodied that divine power in a unique way.
Geneva Bible Notes Reformed 1599
The Geneva note observes that people from every level of society paid attention to Simon and declared him to be the great power of God. This highlights how thoroughly even the common people were deceived into attributing divine status to a mere magician.
Gill's Exposition of the Bible Baptist 1748
Gill notes that "from the least to the greatest" describes people of every social rank, not just age groups, who all submitted to Simon. He stresses that they regarded Simon not merely as a miracle-worker but as the supreme God himself, or alternatively as the Messiah, the great power of God.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB observes that the very length of Simon’s influence over the Samaritans, combined with how quickly they abandoned him for Philip, reveals a population eager for real spiritual change. Their readiness suggests they were already disillusioned with the old sorcery.
Lange's Commentary Reformed 1857
Lange argues that Simon’s belief was not a true, saving faith but a temporary intellectual conviction. Simon was amazed by Philip’s miracles, just as he had once amazed others, but his heart remained unchanged. This kind of superficial faith, Lange warns, can coexist with baptism and outward adherence yet still be hollow.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that persecution, which was meant to destroy the early church, actually helped spread the gospel. He compares the believers to scattered sparks that set new places ablaze rather than being extinguished, turning an intended blow into an occasion of growth.
Vincent's Word Studies Evangelical 1887
Vincent notes that the best manuscripts read "which is called the great power of God," indicating the people believed Simon was a visible impersonation of that highest divine power.