Strong’s Greek 3096 appears once in the New Testament: Acts 8:9, where Luke describes Simon of Samaria “who had practiced sorcery in the city and amazed the people of Samaria, claiming to be someone great” (Berean Standard Bible).

Historical Context of Sorcery in First-Century Samaria

Hellenistic culture fused Babylonian, Egyptian, and Greco-Roman magical arts. Amulets, incantations, and astrological calculations circulated freely, and Samaria—already religiously mixed—proved especially receptive. Magicians offered healing, protection, and contact with the unseen, cultivating personal fame and patronage. Simon’s self-promotion (“claiming to be someone great”) mirrors the era’s itinerant wonder-workers who trafficked in both superstition and spiritual oppression.

Old Testament Foundations and Warnings

Israel’s Scriptures consistently forbid occult practice because it competes with reverence for the LORD.
• Exodus 7:11 records Pharaoh’s magicians imitating Moses, illustrating counterfeit power.
• Deuteronomy 18:10–12 identifies sorcery among “detestable” practices.
• Isaiah 8:19 warns, “Should not a people consult their God? Why consult the dead on behalf of the living?”

Acts 8 presents the same conflict: humanly orchestrated power versus the authentic power of God in Christ.

Contrast between Occult Astonishment and Apostolic Sign-Power

Simon “amazed” (Acts 8:9) Samaritans; Philip’s gospel preaching “amazed” them even more (Acts 8:13). Luke contrasts spectacle that glorifies the performer with miracles that glorify Christ. The ensuing confrontation with Peter (Acts 8:20–23) exposes sorcery’s root motives—greed, self-exaltation, and bondage to bitterness—while reaffirming that the Spirit’s gifts “cannot be purchased with money.”

Theological Significance

1. Exclusivity of Christ’s Lordship. The single occurrence of 3096 underscores that any occult claim to spiritual authority is eclipsed by the risen Jesus (Matthew 28:18).
2. Supernatural Reality of Evil. Scripture treats magic neither as harmless entertainment nor mere illusion but as an authentic, though inferior, manifestation of rebel spiritual forces (Ephesians 6:12).
3. Necessity of Repentance. Simon’s call to “repent of this wickedness of yours” (Acts 8:22) establishes a pattern for converts emerging from occult backgrounds: renunciation, confession, and prayer for deliverance.

Early Church Response

Second-century writers (Justin Martyr, Irenaeus) cite Simon as a cautionary emblem of pseudo-Christian power. Church baptismal liturgies soon required explicit renunciation of “magic, sorcery, and all the service of Satan,” reflecting Acts 8 as pastoral precedent.

Pastoral and Missionary Application

• Evangelists may meet individuals steeped in modern forms of the occult—astrology, New Age channeling, witchcraft. Acts 8 models bold proclamation, demonstration of the Spirit’s power, and patient instruction.
• Discernment is essential when apparent spiritual manifestations occur. Real miracles point to the gospel; counterfeit wonders point to the practitioner.
• Conversion counseling should address occult artifacts, pacts, and practices, encouraging their removal (Acts 19:19).

Relevant Cross-References on Sorcery

Acts 13:8⁠–11; Galatians 5:20; Revelation 9:21; Revelation 18:23; Revelation 21:8; Revelation 22:15.

Summary

Strong’s 3096 marks the stark meeting of deceptive magic and apostolic gospel. The account of Simon the sorcerer reminds believers that only the Holy Spirit grants true power, that Christ alone deserves glory, and that the gospel delivers people from every form of spiritual bondage.