Acts 8:9 · Bible study
Acts 8:9 Commentary: Simon Magus and Counterfeit Power
Greek · 11 what the commentators say
Meaning in one sentence
Acts 8:9 introduces Simon the sorcerer, a figure of counterfeit power set against Philip's genuine gospel signs.
Research Summary
- Meaning: Simon, a long-time sorcerer, amazed the Samaritans with deceptive arts and claimed self-greatness, setting him against the authentic signs of the gospel.
- Key words: mageuōn (practicing sorcery), used only here in NT; existanōn (amazed, out-of-mind); proupērchen (was formerly, indicating established practice).
- Main debate: The nature of Simon's magic, stagecraft and sleight of hand (Clarke, Cambridge) vs. real but demonic power, and whether his later faith was genuine.
- Theological theme: The gospel produces lasting joy, while counterfeit power generates only bewildered astonishment.
- Best use: A vivid case study for teaching discernment between authentic divine power and human imposture.
Translation Comparison
BSB Berean Standard Bible 2020
Prior to that time, a man named Simon had practiced sorcery in the city and astounded the people of Samaria. He claimed to be someone great,
WEB World English Bible 2000
But there was a certain man, Simon by name, who used to practice sorcery in the city and amazed the people of Samaria, making himself out to be some great one,
KJV King James Version 1769
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:
ASV American Standard Version 1901
But there was a certain man, Simon by name, who beforetime in the city used sorcery, and amazed the people of Samaria, giving out that himself was some great one:
YLT Young's Literal Translation 1898
And a certain man, by name Simon, was before in the city using magic, and amazing the nation of Samaria, saying himself to be a certain great one,
Darby Darby Bible 1890
But a certain man, by name Simon, had been before in the city, using magic arts, and astonishing the nation of Samaria, saying that himself was some great one.
Douay-Rheims Douay-Rheims Bible 1899
There was therefore great joy in that city. Now there was a certain man named Simon who before had been a magician in that city, seducing the people of Samaria, giving out that he was some great one:
Translations in other languages (10 available)
Y había un hombre llamado Simón, el cual había sido antes mágico en aquella ciudad, y había engañado la gente de Samaria, diciéndose|strong="G3004, G1438" ser algún grande:
E havia um certo homem, de nome Simão, que antes naquela cidade usava de magia, e fazia o povo de Samaria ficar admirado, dizendo de si mesmo ser alguém grande;
Il y avait auparavant dans la ville un homme nommé Simon, qui, se donnant pour un personnage important, exerçait la magie et provoquait l’ étonnement du peuple de la Samarie.
Es war aber ein Mann, mit Namen Simon, der zuvor in der Stadt Zauberei trieb und bezauberte das samaritische Volk und gab vor, er wäre etwas Großes.
En een zeker man, met name Simon, was te voren in de stad plegende toverij, en verrukkende de zinnen des volks van Samaria, zeggende van zichzelven, dat hij wat groots was.
Or v’era un certo uomo, chiamato Simone, che già da tempo esercitava nella città le arti magiche, e facea stupire la gente di Samaria, dandosi per un qualcosa di grande.
A niektóry mąż, imieniem Szymon, był przedtem w onem mieście bawiący się nauką czarnoksięską i lud Samaryjski mamił, powiadając się być czymś wielkim.
Находился же в городе некоторый муж, именем Симон, который перед тем волхвовал и изумлял народ Самарийский, выдавая себя за кого-то великого.
有一個 人，名叫 西門，向來 在 那城 裡行邪術， 妄自尊大，使撒馬利亞 的百姓 驚奇；
But there was a certain man named Simon, who in the past had been a wonder-worker and a cause of surprise to the people of Samaria, saying that he himself was a great man:
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Acts 8:9
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Acts 8:9 presents Simon as a man of established reputation as a sorcerer who captivated Samaria. Vincent's Word Studies notes that the Greek verb mageuōn (practicing sorcery) appears only here in the New Testament, marking Simon's role as a distinctly pagan magician. The verb existanōn (amazed) literally means to throw out of one's normal state, Clarke says it expresses the effect of juggling on common people, while the Cambridge Bible describes Simon's craft as chemistry and stagecraft that traded on credulity. The imperfect tense of proupērchen (was formerly) indicates that Simon had held this influence for a long time before Philip arrived. Core agreement: Simon's power was deceptive and self-exalting, not from God. Calvin calls him a ‘let’ (hindrance) that could have blocked the gospel, highlighting the challenge of a long-entrenched false authority. The consensus across Protestant, Anglican, Methodist and Reformed sources is that Simon represents the counterfeit, humanly astonishing but spiritually empty, set in direct contrast to the authentic miracles of Philip that produced repentance and joy.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Simon practiced sorcery in Samaria, amazed the people, and claimed to be someone great—these facts are not disputed.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of Simon | He was a historical figure, a Samaritan magician who practiced sorcery in Samaria before Philip's arrival. | Some identify him with a Simon mentioned by Josephus (Antiq. 20.7.2) as a Jewish magician from Cyprus employed by Felix (Barnes, Lange); others follow Justin Martyr's claim that he was from Gitta, a Samaritan village. The connection is uncertain. |
| Nature of his sorcery | His sorcery (<i>mageia</i>) involved arts that amazed and deceived the people. | Clarke and the Cambridge Bible view it as trickery or jugglery ('legerdemain'), while some church fathers believed in actual interaction with demonic spirits. Luke himself uses a verb that appears only here, leaving the nature ambiguous. |
| His claim 'someone great' | He claimed to be great, and the people called him 'the great power of God' (v.10). | Gill and others see a direct Messianic claim, given Samaritan expectation (John 4:25). Others argue it was a vaguer self-promotion without declaring himself the Messiah. |
| His subsequent faith | He believed and was baptized (v.13) and followed Philip. | Some (Calvin, Gill) see this as hypocritical faith rooted in selfish ambition, pointing to his later attempt to buy the Holy Spirit (v.18-19). Others allow that his faith was genuine but superficial, later corrupted by pride. |
Historical & Cultural Context
In the first-century world, magicians, astrologers and wandering wonder-workers were common. Bruce notes that the east particularly abounded with such figures. Simon likely trained in Alexandria (Barnes cites Mosheim), where the fusion of Jewish and Greek thought produced a market for esoteric arts. The Samaritans, with their Messianic expectations (John 4:25), were especially receptive to a figure who called himself ‘some great one’ (v.9) and even accepted him as ‘the great power of God’ (v.10). Luke uses the word ethnos (people) rather than polis (city) to indicate that Simon's fame spread across the entire region of Samaria (Lange). The verb existanōn reflects a culture in which power was often assessed by spectacle, what amazed and transported the onlooker was assumed to be divine. Yet Philip's ministry (vv.6-8) produced a different kind of astonishment: not ecstasy from deception but wonder at healings, deliverance from demons, and genuine joy. Jewish tradition, grounded in texts like Deuteronomy 18:10-12 and Exodus 7-9, understood sorcery as both an abomination to Yahweh and a pale copy of divine power, the magicians of Egypt failed where Moses succeeded. That same pattern recurs here: Philip's signs surpass Simon's tricks. The historical context sets up a tension that the rest of Acts will develop, the power of the Spirit vs. the power of human imposture.
Textual Notes
The consulted sources note no significant textual variants for Acts 8:9. The reading προϋπῆρχεν ('was formerly') is well attested across Alexandrian and Byzantine manuscripts, and none of the commentators mention any alternative readings.
Reception History
Simon Magus quickly became a figure of legend in early Christian tradition. Justin Martyr (mid-second century) records that he was honoured with a statue in Rome, a claim many scholars now doubt, but it shaped the early church's memory of him as a heretic. Irenaeus and the later heresiologists list him as the founder of Gnosticism, teaching that he was the supreme power manifesting as Father, Son and Spirit in different contexts. Catholic, Protestant and Orthodox traditions have all used him as a cautionary example of those who seek spiritual power for personal gain, ‘simony’ (the buying or selling of church offices) derives from his offer to purchase the Holy Spirit (Acts 8:18-19). Augustine cites him as a warning against hollow religiosity. In modern readings, he represents the temptation to reduce the gospel to spectacle. Despite the layers of legend, the core biblical portrait remains: a man whose power was dazzling but counterfeit.
Preaching This Verse
Three-point outline
- Simon's method: sorcery that amazes. He used practiced arts to create wonder, but genuine transformation was absent. The gospel's signs produce both wonder and repentance.
- Simon's persona: self-proclaimed greatness. He claimed to be someone special ('saying himself to be a certain great one,' YLT). This hunger for reputation contrasts with the self-emptying Christ (Phil. 2:5-8).
- The gospel's setting: joy replaces deception. The great joy of verse 8 stands opposite the bewitched amazement of verse 9. True salvation creates lasting gladness, not transient astonishment.
Five-point outline
- A long-established deception (v.9a). Simon had been at his work for a long time, ‘formerly’ (proupērchen) signals deep roots.
- Crowd captivation (v.9b). The entire Samarian nation was amazed; popularity is not proof of truth.
- Self-inflation (v.9c). He claimed, using a reflexive pronoun (heauton), to be a great one. Spiritual counterfeit always draws attention to the human vessel.
- The leap to deity (v.10). The people went further: ‘This man is the great power of God.’ A vacuum of spiritual hunger can attach to the nearest impressive thing.
- Philip's contrast (vv.5-7). Philip preached Christ, not himself; his signs pointed away from himself to the reigning King.
Illustration hooks
- Fake healing in a market square. A street performer uses sleight of hand to appear to cure a volunteer. Spectators are amazed but nothing is actually healed. Later a real doctor tends a chronic wound. The difference is not the excitement of the crowd but the actual restoration.
- Charismatic leader with a polished persona. A local business owner attracts followers with charm and promises but has no track record of integrity. People overlook the facade because it feels powerful. No one fact-checks the claims.
- Algorithmic hype. A social media influencer gains reach by claiming 'secret knowledge' of health or finance. Followers feel transported by the content but are no better off. A quiet post from a trustworthy friend carries no likes but real help.
Questions your congregation is asking
- How can I tell the difference between a convincing speaker and a true man or woman of God?
- What if my church or tradition has been following a leader who turned out to be more about himself than about Jesus?
- Why does the Bible present sorcery and magic as always competing with, not complementing, the gospel?
Leading a Discussion
Read Acts 8:9 in its broader context (vv.5-13). The passage places the entrance of Simon the sorcerer directly after the phrase ‘great joy in that city.’ Luke intends contrast: the joy of the gospel against the astonished confusion of magic. As a group, ask yourselves: what kinds of attractive counterfeits might be competing with the gospel in your own community or in online spiritual spaces?
Discussion questions
- What does the word ‘amazed’ (existanōn) suggest about Simon's effect on people? How is this different from the response to Philip's signs?
- Simon ‘claimed to be someone great.’ In what ways do people today build a public image of spiritual greatness without having the substance of Christlike humility?
- Why might the Samaritans have been so ready to believe Simon was ‘the great power of God’? Is there a spiritual hunger that can be redirected to false sources?
- Verse 10 says they listened to him ‘for a long time.’ How does long-term exposure to a deceptive leader make it harder to recognise the truth?
- When you compare Simon's amazement (v.9) with the great joy (v.8), what does each response reveal about the nature of the encounter?
- Simon later ‘believed and was baptized’ (v.13). Does his history of sorcery affect how you read that profession of faith? What safeguards should Christian communities maintain when welcoming new believers with complicated pasts?
- In what practical ways can your small group help people distinguish genuine spiritual power (the gospel) from impressive but empty substitutes?
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)
| Exodus 7:11 | Then Pharaoh also called for the wise men and the sorcerers. They also, the magicians of Egypt, did the same thing with their enchantments. |
| Exodus 7:22 | The magicians of Egypt did the same thing with their enchantments. So Pharaoh’s heart was hardened, and he didn’t listen to them, as Yahweh had spoken. |
| Exodus 8:18 | The magicians tried with their enchantments to produce lice, but they couldn’t. There were lice on man, and on animal. |
| Exodus 8:19 | Then the magicians said to Pharaoh, “This is God’s finger;” but Pharaoh’s heart was hardened, and he didn’t listen to them, as Yahweh had spoken. |
| Exodus 9:11 | The magicians couldn’t stand before Moses because of the boils; for the boils were on the magicians and on all the Egyptians. |
| Leviticus 20:6 | “‘The person that turns to those who are mediums and wizards, to play the prostitute after them, I will even set my face against that person, and will cut him off from among his people. |
| Deuteronomy 18:10 | There shall not be found with you anyone who makes his son or his daughter to pass through the fire, one who uses divination, one who tells fortunes, or an enchanter, or a sorcerer, |
| Deuteronomy 18:12 | For whoever does these things is an abomination to Yahweh. Because of these abominations, Yahweh your God drives them out from before you. |
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
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke dismisses the wild legends about Simon from church tradition as inventions that likely never existed. He insists that the only certain facts from Scripture are that Simon practiced sorcery, amazed the people, and claimed to be someone great. Clarke warns against being wise beyond what is written.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that "bewitched" is a misleading translation; the Greek word simply means Simon astonished or confounded the people, not that he literally cast a spell. He notes that Simon's influence came from extravagant boasting, which is a pattern common to impostors who deceive by audacious claims.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that Simon's long-standing reputation as a wonder-worker was a massive barrier to the gospel in Samaria. The people's superstitious devotion had become so entrenched over time that they regarded Simon not merely as a prophet but as the very Spirit of God, making them stubbornly resistant to correction.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary notes that Simon's sorcery was likely a basic knowledge of chemistry used to exploit people's credulity, not supernatural power. It also observes that the widespread Jewish expectation of a coming great figure made it easy for impostors like Simon to gain a following. Later traditions of Simon's hostility to Peter are treated as historically unreliable.
Geneva Bible Notes Reformed 1599
The Geneva annotators point out that Simon not only practiced witchcraft but actively deceived the Samaritans into believing he was an extraordinary figure. His sorcery was a tool for self-promotion, leading people to mistake him for someone truly great.
Gill's Exposition of the Bible Baptist 1748
Gill highlights Simon's hypocrisy: a celebrated Samaritan sorcerer who had bewitched the people with demonic arts infiltrates the new church by feigning belief. Simon claimed to be a divine person, possibly the Messiah the Samaritans expected, making him a dangerous counterfeit within the joyful community.
Jamieson-Fausset-Brown Commentary Protestant 1871
used sorcery —magical arts. some great one . . . the great power of God —a sort of incarnation of divinity.
Lange's Commentary Reformed 1857
Lange identifies this Philip not as the apostle but as one of the Seven, holding an intermediate role between apostles and ordinary believers. His preaching uses a term that sits between apostolic teaching and general evangelizing, reflecting his position as a deacon who nevertheless performed miracles and proclaimed Christ with authority.
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 points out that the Greek word for "used sorcery" appears only here in the New Testament, describing Simon as one of many Eastern wizards who exploited people's credulity with conjuring and soothsaying. He also notes that "bewitched" is better translated as "amazed," as in the Revised Version.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley insists that the man mentioned was genuinely practicing magic, not mere trickery. He affirms that witchcraft was a real phenomenon in biblical times, at least in Asia, and he leaves open the possibility that it existed elsewhere as well.