Acts 8:13 · Bible study
Acts 8:13 Commentary: Simon's Faith, Belief, Baptism, and Amazement
Greek · 11 what the commentators say
Meaning in one sentence
Why does Luke say Simon 'believed' and was baptized if his heart was not right with God? Explore the depth of this verse.
Research Summary
- Meaning: Luke records Simon Magus's profession of faith and baptism, yet his subsequent actions reveal a heart unchanged, a warning that not all who profess are saved.
- Key words: ἐπίστευσεν (believed, intellectual conviction), βαπτισθείς (baptized, outward rite), προσκαρτερῶν (continued, external adherence), ἐξίστατο (amazed, wonder without transformation).
- Main debate: Whether Simon had genuine but shallow faith or only pretended; commentators agree his belief was not saving faith.
- Theological theme: The nature of saving faith vs. intellectual assent; baptism does not guarantee regeneration; the danger of being drawn to signs rather than the gospel.
- Best use: As a caution in evangelism and church membership; to examine the motives behind profession; to distinguish between being impressed by Christianity and being converted to Christ.
Translation Comparison
BSB Berean Standard Bible 2020
Even Simon himself believed and was baptized. He followed Philip closely and was astounded by the great signs and miracles he observed.
WEB World English Bible 2000
Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles occurring, he was amazed.
KJV King James Version 1769
Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
ASV American Standard Version 1901
And Simon also himself believed: and being baptized, he continued with Philip; and beholding signs and great miracles wrought, he was amazed.
YLT Young's Literal Translation 1898
and Simon also himself did believe, and, having been baptized, he was continuing with Philip, beholding also signs and mighty acts being done, he was amazed.
Darby Darby Bible 1890
And Simon also himself believed; and, having been baptised, continued constantly with Philip; and, beholding the signs and great works of power which took place, was astonished.
Douay-Rheims Douay-Rheims Bible 1899
Then Simon himself believed also and, being baptized, he adhered to Philip. And being astonished, wondered to see the signs and exceeding great miracles which were done.
Translations in other languages (10 available)
El mismo Simón creyó también entonces, y bautizándose, se llegó|strong="G2258, G4342" á Felipe: y viendo los milagros y grandes maravillas que se hacían, estaba atónito.
E até mesmo Simão creu; e tendo sido batizado, ele continuou com Filipe; e vendo os sinais e maravilhas que eram feitas, ele ficou admirado.
Simon lui-même crut, et, après avoir été baptisé, il ne quittait plus Philippe, et il voyait avec étonnement les miracles et les grands prodiges qui s’ opéraient.
Da ward auch Simon gläubig und ließ sich taufen und hielt sich zu Philippus. Und als er sah die Zeichen und Taten, die da geschahen, verwunderte er sich.
En Simon geloofde ook zelf, en gedoopt zijnde, bleef gedurig bij Filippus; en ziende de tekenen en grote krachten, die er geschiedden, ontzette hij zich.
E Simone credette anch’egli; ed essendo stato battezzato, stava sempre con Filippo; e vedendo i miracoli e le gran potenti opere ch’eran fatti, stupiva.
Tedy i sam Szymon uwierzył, a ochrzciwszy się, trzymał się Filipa, a widząc cuda i mocy wielkie, które się działy, zdumiewał się.
Уверовал и сам Симон и, крестившись, не отходил от Филиппа; и, видя совершающиеся великие силы и знамения, изумлялся.
西門 自己 也 信了；既 受了洗，就常與腓利 在一處， 看見 他所行 的神蹟 和 大 異能，就甚驚奇。
And Simon himself had faith and, having had baptism, he went with Philip and, seeing the signs and the great wonders which he did, he was full of surprise.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Acts 8:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Simon's belief, while expressed outwardly, did not constitute saving faith. Barnes argues he was "convinced" Jesus performed miracles but remained unchanged in heart. Gill calls it "historical and temporary faith." Calvin describes a "mean" between faith and hypocrisy, genuine intellectual conviction without regeneration. Clarke notes the same Greek word used for Simon's amazement at Philip's miracles (ἐξίστατο) as for his earlier bewitching of the Samaritans, linking his response to his former magic. The Samaritans believed through the preaching of God's Kingdom (v.12); Simon, by contrast, was captivated by the signs (v.13). This distinction, trusting the message versus being impressed by the works, forms the core of the passage. All agree Simon's story warns that baptism and outward profession are no guarantee of a right heart before God.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Feigned profession: Simon professed belief out of selfish motives — to maintain influence or gain power; he did not truly believe Jesus was Lord (Barnes, Gill).
- Intellectual conviction without regeneration: Simon was genuinely convinced the gospel was true and that Jesus was the Messiah, but his faith never reached the heart; he believed the facts without trusting the Person (Clarke, Calvin, Cambridge Bible).
What is clear: Luke intends his readers to see that not all professions of faith are genuine; the heart must be examined.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of Simon's faith | All commentators agree Simon's belief fell short of saving, heart-transforming faith. | Some (Barnes, Gill) see it as mere pretense or a political move; others (Calvin, Clarke, Cambridge Bible) describe it as genuine intellectual conviction that nonetheless lacked regeneration. |
| Meaning of 'believed' | The Greek verb πιστεύω can denote intellectual assent without personal trust, the context determines the depth. | Whether Luke intends to say Simon truly believed and then fell away (temporary faith) or that his 'belief' was never the kind that saves (Lange argues the former; Barnes and Gill argue the latter). |
| Baptism and salvation | Simon's baptism was externally valid but did not lead to his salvation. | Reformed and Baptist traditions see this as evidence that baptism does not convey saving grace; Catholic and Lutheran traditions hold that baptism confers grace but Simon resisted it, as shown by his subsequent sin. |
Historical & Cultural Context
Acts 8 marks a turning point in the early church, the gospel crosses into Samaria, a region of deep religious and ethnic division from Judaism. Philip's preaching of "God's Kingdom and the name of Jesus Christ" (v.12) was accompanied by authentic miracles: healings and deliverance from evil spirits (vv.6-7). The Samaritans responded with "great joy" (v.8). Into this setting steps Simon, a magician who had long held the city spellbound. He boasted of being "some great one" and was called "the great power of God" (vv.9-10). Commentators note the irony: Simon had "bewitched" (ἐξίστη, v.9) the people, using the same root word later used for his own amazement at Philip (ἐξίστατο, v.13). Clarke suggests Simon recognized his own tricks as false and Philip's miracles as genuine, hence his belief. Yet his continued attachment to Philip (προσκαρτερῶν, "steadfastly continuing") mimics the early disciples' devotion (Acts 2:42), making his later fall all the more startling. The passage sets up the contrast between the Samaritans, who believed the message, and Simon, who was captivated by the power displays. This historical moment, the first major outreach to a partially Gentile people, also introduces the persistent threat of syncretism: mixing the gospel with magic and self-promotion. The apostles' subsequent visit (vv.14-17) and Simon's attempt to buy the Spirit (vv.18-24) reveal the true condition of his heart.
Textual Notes
The consulted sources note no significant textual variants for Acts 8:13. The Greek text is stable across major manuscripts. Some manuscripts include the conjunction "and" (τε) before "he was amazed" in the later part of the verse, but this does not alter the meaning. The verse is consistent in the critical editions.
Reception History
From the early church onward, Simon Magus was remembered as a warning against nominal faith. Irenaeus and other second-century writers identified him as the first heretic, citing his story to argue that baptism and outward profession do not guarantee a transformed heart. Augustine used Simon as proof that the sacraments can be received without interior grace. During the Reformation, Calvin pointed to this verse to show that baptism does not automatically regenerate. John Wesley, while acknowledging Simon "was convinced of the truth," insisted this fell short of new birth. In modern evangelicalism, Acts 8:13 is often invoked to caution against an "easy believism" that reduces faith to an intellectual decision without repentance.
Preaching This Verse
Three-point outline
- The Ambiguous Profession: Simon "believed" and was baptized, yet Luke never says he believed in the Lord Jesus, as the Samaritans did (cf. vv.12, 16). The grammar signals a deficit in the object of his faith. Like the rocky soil in Jesus' parable (Luke 8:13), his belief appeared real but had no root.
- The Proximate Disciple: He "continued with Philip", the same verb used for the first church's devotion (Acts 2:42). Outward consistency can mask an unchanged heart. Simon did all the right things externally while his heart remained centered on self.
- The Astonished Observer: The verb ἐξίστατο links Simon to his own sorcery, he was "out of his mind" with wonder, but wonder is not worship. His amazement at Philip's miracles mirrors the crowd's former amazement at his own magic tricks, signaling that he remained a spectator rather than a true disciple.
Five-point outline
- Previous Identity: Simon controlled amazement; now he is controlled by it (vv.9-11, 13).
- Parallel Preaching: Philip preached the Kingdom; Simon saw signs (v.12 vs. v.13).
- Public Profession: He was baptized, included in the visible church.
- Personal Proximity: He stayed close to Philip, but not close to Christ.
- Premature Condemnation: His later request exposes a heart that wanted power, not pardon (vv.18-24).
Illustration hooks
- A person who joins a small group because they find the leader compelling but never opens their Bible alone.
- Someone who says "I believe in God" the same way they say "I believe in gravity", factual assent with no personal trust.
- A congregation more excited by a worship style than by the gospel content.
Questions your congregation is asking
- Can someone be truly baptized and still not be saved? The account of Simon suggests yes, baptism is an outward sign, not the inward reality. This raises the question of what we rely on for assurance.
- How do I tell the difference between being impressed by Christianity and being converted by Christ? The text challenges us to examine what we are drawn to, the message or the effects. Simon was drawn to the power, not the Person.
- If Simon believed and was baptized, why did he later sin so grievously? His belief was intellectual; it did not involve trusting Jesus for forgiveness and lordship. That kind of faith does not transform a life.
Leading a Discussion
This short verse challenges us to examine what we mean when we say we "believe." Simon's outward actions looked exactly like those of genuine converts, he believed, was baptized, and stayed close to Philip. Yet his heart remained self-centered. This passage invites the group to explore the difference between intellectual assent and saving faith. It also offers hope: even those who discover hypocrisy in their hearts can find mercy through repentance, as Peter offered Simon (Acts 8:22).
Discussion questions
- Read Acts 8:9-13. What do you learn about Simon from the context of his previous life as a sorcerer? How does that background shape how you read verse 13?
- The same Greek word for "amazed" (ἐξίστατο) is used for Simon's impact on the people (v.9) and for his reaction to Philip (v.13). Why does Luke choose to repeat this word? What does it suggest about Simon's focus?
- How does Simon's belief compare to the Samaritans' belief in verse 12? What difference in their response does the text point to?
- Simon "continued with Philip", a phrase used for the early church's devotion in Acts 2:42. Can someone outwardly follow Christ while inwardly remaining unconverted? Support your answer from the text.
- What does Simon's later request to buy the Spirit (Acts 8:18-19) reveal about the nature of his earlier faith? Did he misunderstand who God is?
- In what ways can contemporary Christians be drawn to the "signs and great miracles" without trusting in Christ himself? How can we guard against this?
- How can a person test the genuineness of their own faith? What practical steps can help move from intellectual belief to heart trust?
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)
| Psalms 78:35 | They remembered that God was their rock, the Most High God, their redeemer. |
| Psalms 78:37 | For their heart was not right with him, neither were they faithful in his covenant. |
| Psalms 106:12 | Then they believed his words. They sang his praise. |
| Psalms 106:13 | They soon forgot his works. They didn’t wait for his counsel, |
| Habakkuk 1:5 | “Look among the nations, watch, and wonder marvelously; for I am working a work in your days which you will not believe though it is told you. |
| Mark 16:17 | These signs will accompany those who believe: in my name they will cast out demons; they will speak with new languages; |
| Luke 8:13 | Those on the rock are they who, when they hear, receive the word with joy; but these have no root. They believe for a while, then fall away in time of temptation. |
| John 2:23 | Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did. |
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
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out that the same Greek word describes both the Samaritans’ amazement at Simon’s magic and Simon’s wonder at Philip’s miracles. If the translation calls the first instance “bewitched,” it should do the same for the second, showing Simon’s belief was more dazzled astonishment than genuine faith.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that Simon's faith was merely intellectual, consistent with his own magical worldview, not true conversion. Simon professed belief and was baptized because joining the movement served his ambitions for power and popularity, a pattern Barnes warns is common among hypocrites.
Calvin's Commentaries Reformed 1564
Calvin distinguishes between genuine faith and the mere outward confession that wonders at miracles. Simon believed in a sense, overcome by the power of the Word, yet lacked the Spirit of adoption and true heart devotion. Many are persuaded of the truth without being truly regenerate.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator contrasts Simon's belief with the Samaritans': they responded to the preaching and good news, while Simon was merely wonder-struck by the miracles. His faith was shallow, little more than astonishment at a power greater than his own.
Geneva Bible Notes Reformed 1599
The Geneva note draws attention to an odd detail: Simon believed and was baptized, yet he continued to wonder at the miracles. This implies his faith rested on amazement at the signs rather than genuine conversion to Christ, making his belief superficial from the start.
Gill's Exposition of the Bible Baptist 1748
Gill distinguishes between Simon's pretended faith and true saving faith. Simon professed belief and was baptized, but his faith was only temporary and historical, a clever cover for his hypocrisy. His continued closeness to Philip and wonder at the miracles came from amazement at real power, not from genuine conversion.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB sees Simon's belief as a mixture of self-interest and only a touch of genuine conviction, not saving faith. He notes that Simon's baptism did not produce regeneration, since his "continuing with Philip" meant merely constant attendance, not true discipleship.
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 draws attention to the Greek phrasing, noting that "miracles and signs" literally reads as "signs and powers," with the verb in the present tense (are coming to pass). The sorcerer's amazement stands in contrast to his own tricks that had amazed the crowd earlier.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
And Simon believed - That is, was convinced of the truth.