Word Pictures in the New Testament - David Cox
Word Pictures in the New Testament - David Cox Word Pictures in the New Testament - David Cox
Word Pictures in the NT [Acts: Chapter 8] carried away by Philip. 8:9 {Simon} (\Sim•n\). One of the common names (Josephus, _Ant_. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Ac 13:6-12; 19:11-19), "a perfect absurdity" (Spitta, _Apostelgeschichte_, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber A.D. 1574 has an inscription to _Semoni Sanco Deo Fidio Sacrum_ which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. "In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full" (Furneaux). {Which beforetime used sorcery} (\proup•rchen mageu•n\). An ancient idiom (periphrastic), the present active participle \mageu•n\ with the imperfect active verb from \prouparch•\, the idiom only here and Lu 23:12 in the N.T. Literally "Simon was existing previously practising magic." This old verb \mageu•\ is from \magos\ (a \magus\, seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T. {Amazed} (existan•n). Present active participle of the verb \existan•\, later form of \exist•mi\, to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as \mageu•n\. {Some great one} (\tina megan\). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word \magoi\ (magi) has a good sense in Mt 2:1, but here and in Ac 13:6 it has the bad sense like our "magic." 8:10 {That power of God which is called Great} (\h• Dunamis tou theou h• kaloumen• Megal•\). 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 http://www.ccel.org/r/robertson_at/wordpictures/htm/AC8.RWP.html (4 of 11) [28/08/2004 09:06:35 a.m.]
Word Pictures in the NT [Acts: Chapter 8] God_. 8:11 {Because that of long time he had amazed them with his sorceries} (\dia to hikan•i chron•i tais magiais exestakenai autous\). Causal use of \dia\ with the accusative articular infinitive (perfect active _Koin•_ form and transitive, \exestakenai\). Same verb as in verse 9 participle \existan•n\ and in verse 13 imperfect passive \existato\ (cf. also 2:7 already). \Chron•i\ is associative instrumental and \magiais\ instrumental case. 8:12 {They were baptized} (\ebaptizonto\). Imperfect passive (repetition, from time to time), while {believed} (\episteusan\) is constative aorist antecedent to the baptism. Note dative case of Philip with \episteusan\. Note the gospel of Philip "concerning the kingdom of God, and the name of Jesus Christ." 8:13 {And Simon also himself believed} (\Ho de Sim•n kai autos episteusen\). Note the same verb in the aorist tense \episteusen\. What did he believe? Evidently that Jesus was this "power of God" not himself (Simon). He saw that the miracles wrought by Philip in the name of Christ were genuine while he knew that his own were frauds. He wanted this power that Philip had to add to his own pretensions. "He was probably half victim of self-delusion, half conscious impostor" (Furneaux). He was determined to get this new "power," but had no sense of personal need of Jesus as Saviour for his sins. So he submitted to baptism (\baptistheis\, first aorist passive participle of \baptiz•\), clear proof that baptism does not convey salvation. {He continued with Philip} (\•n proskarter•n t•i Philipp•i\). Periphrastic imperfect of the verb \proskartere•\ (see on ¯2:46). He stuck to Philip (dative case) to find out the secret of his power. {Beholding} (\the•r•n\). Watching the signs and miracles (powers, \dunameis\ that threw his "power" in the shade) as they were wrought (\ginomenas\, present middle participle of \ginomai\). The more he watched the more the wonder grew (\existato\). He had "amazed" (verse 9) the people by his tricks and he was himself more "amazed" than they by Philip's deeds. 8:14 {That Samaria had received} (\hoti dedektai h• Samaria\). The district here, not the city as in verse 5. Perfect middle indicative of \dechomai\ retained in indirect discourse. It was a major event for the apostles for now the gospel was going into Samaria as Jesus had predicted (1:8). Though the Samaritans http://www.ccel.org/r/robertson_at/wordpictures/htm/AC8.RWP.html (5 of 11) [28/08/2004 09:06:35 a.m.]
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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Acts: Chapter 8]<br />
carried away by Philip.<br />
8:9 {Simon} (\Sim•n\). One of <strong>the</strong> common names (Josephus, _Ant_.<br />
XX. 7, 2) and a number of messianic pretenders had this name. A<br />
large number of traditions <strong>in</strong> <strong>the</strong> second and third centuries<br />
ga<strong>the</strong>red round this man and Baur actually proposed that <strong>the</strong> Simon<br />
of <strong>the</strong> Clement<strong>in</strong>e Homilies is really <strong>the</strong> apostle Paul though Paul<br />
triumphed over <strong>the</strong> powers of magic repeatedly (Ac 13:6-12;<br />
19:11-19), "a perfect absurdity" (Spitta, _Apostelgeschichte_,<br />
p. 149). One of <strong>the</strong> legends is that this Simon Magus of Acts is<br />
<strong>the</strong> fa<strong>the</strong>r of heresy and went to Rome and was worshipped as a god<br />
(so Just<strong>in</strong> Martyr). But a stone found <strong>in</strong> <strong>the</strong> Tiber A.D. 1574 has<br />
an <strong>in</strong>scription to _Semoni Sanco Deo Fidio Sacrum_ which is (Page)<br />
clearly to Hercules, Sancus be<strong>in</strong>g a Sab<strong>in</strong>e name for Hercules.<br />
This Simon <strong>in</strong> Samaria is simply one of <strong>the</strong> many magicians of <strong>the</strong><br />
time before <strong>the</strong> later gnosticism had ga<strong>in</strong>ed a foothold. "In his<br />
person Christianity was for <strong>the</strong> first time confronted with<br />
superstition and religious imposture, of which <strong>the</strong> ancient world<br />
was at this period full" (Furneaux). {Which beforetime used<br />
sorcery} (\proup•rchen mageu•n\). An ancient idiom<br />
(periphrastic), <strong>the</strong> present active participle \mageu•n\ with <strong>the</strong><br />
imperfect active verb from \prouparch•\, <strong>the</strong> idiom only here and<br />
Lu 23:12 <strong>in</strong> <strong>the</strong> N.T. Literally "Simon was exist<strong>in</strong>g previously<br />
practis<strong>in</strong>g magic." This old verb \mageu•\ is from \magos\ (a<br />
\magus\, seer, prophet, false prophet, sorcerer) and occurs here<br />
alone <strong>in</strong> <strong>the</strong> N.T. {Amazed} (existan•n). Present active participle<br />
of <strong>the</strong> verb \existan•\, later form of \exist•mi\, to throw out of<br />
position, displace, upset, astonish, chiefly <strong>in</strong> <strong>the</strong> Gospels <strong>in</strong><br />
<strong>the</strong> N.T. Same construction as \mageu•n\. {Some great one} (\t<strong>in</strong>a<br />
megan\). Predicate accusative of general reference (<strong>in</strong>f<strong>in</strong>itive <strong>in</strong><br />
<strong>in</strong>direct discourse). It is amaz<strong>in</strong>g how gullible people are <strong>in</strong> <strong>the</strong><br />
presence of a manifest impostor like Simon. The Magi were <strong>the</strong><br />
priestly order <strong>in</strong> <strong>the</strong> Median and Persian empires and were<br />
supposed to have been founded by Zoroaster. The word \magoi\<br />
(magi) has a good sense <strong>in</strong> Mt 2:1, but here and <strong>in</strong> Ac 13:6 it<br />
has <strong>the</strong> bad sense like our "magic."<br />
8:10 {That power of God which is called Great} (\h• Dunamis tou<br />
<strong>the</strong>ou h• kaloumen• Megal•\). Apparently here already <strong>the</strong> oriental<br />
doctr<strong>in</strong>e of emanations or aeons so rampant <strong>in</strong> <strong>the</strong> second century.<br />
This "power" was considered a spark of God himself and Jerome (<strong>in</strong><br />
Mt 24) quotes Simon (Page) as say<strong>in</strong>g: _Ego sum sermo Dei, ...<br />
ego omnipotens, ego omnia Dei_. Simon claimed to _impersonate<br />
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