Now when Simon saw that the Holy Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, “Give me also this power, that whomever I lay my hands on may receive the Holy Spirit.” But Peter said to him, “May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart isn’t right before God. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. For I see that you are in the poison of bitterness and in the bondage of iniquity.”
Simon answered, “Pray for me to the Lord, that none of the things which you have spoken happen to me.”
John Calvin 1540 · Public Domain On vv18, 20, 21, 22, 23, 24 18. And when Simon. Simon’s hypocrisy is now discovered,…
18. And when Simon. Simon’s hypocrisy is now discovered, not because that he had feigned before that he believed; for when he was convicted he gave Christ his hand in earnest, like as many yield unto the gospel, lest they strive against God, but in the mean season they continue like to themselves; whereas the denial of ourselves ought to follow true faith. And this is to mix Christ with Satan, when doctrine pierceth not unto the hidden affections of the heart, but the inward uncleanness lieth hidden there. Therefore God wipeth away that false color now in Simon, lest by professing the name of Christ he deceive both himself and others. For that ambition which was hidden before breaketh out now, when as he desireth to be equal with the apostles. This is now one vice; another is, because while he thinketh that the grace of God is to be sold, he will get some greedy gain thereby. Whereby it appeareth that he is a profane man, and such as had not tasted the first principles of godliness; for he is touched with no desire of God’s glory; yea, he doth not once think what it is to be a minister of God. As he had heretofore gotten gain by his magic, so he thought that it would be gainsome if he might give the graces of the Spirit. For undoubtedly he hunted after riches, and sought to purchase praise in the sight of the world; and he did God great injury also, because he thought that this heavenly power did nothing differ from his magical enchantments. Now we understand briefly what and how many ways Simon offended. In the gifts of the Spirit he doth not adore, neither acknowledge the power of Christ; he doth not confess that the apostles were endued with heavenly power, to set forth Christ’s glory by their ministry; his own ambition driveth and carrieth him headlong, so that he desireth to become excellent; and to make the world subject to himself, setting God apart, he will buy the Holy Ghost, as if he could be bought with money.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv18, 20, 21, 22, 23 Ambition and covetousness do at length pluck the hypocrites…
Ambition and covetousness do at length pluck the hypocrites out of their dens.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv18–24 18 And when Simon saw that through laying on…
18 And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money,
Ver. 18. He offered them money] As Simoniacs still do their corrupt patrons, so crucifying Christ afresh between two thieves. Benefices are now bestowed, saith one, non ubi optime, sed ubi quaestuosissime, not ewhere best but most profitable. As if a man should bestow so much bread on his horse, because he is to ride on him, &c.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv18–24 The Holy Ghost; those extraordinary gifts before mentioned; for…
The Holy Ghost; those extraordinary gifts before mentioned; for this appeared visibly and audibly, and by this indeed was signified the great change God’s Spirit makes where he comes.
He offered them money; this notorious hypocrite values these outward gifts; how much more valuable are the inward and spiritual gifts of God!
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv18, 22 Here observe, 1. How infinitely mistaken this wretch was…
Here observe, 1. How infinitely mistaken this wretch was in thinking that the miraculous gifts of the Holy Ghost could be purchased with money.
2. In supposing that the apostles had a power to dispense these gifts, when and where, and to whom they pleased.
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3. And that they could enable others to impart this also; which were all very gross conceits. From this deed of Simon’s it is called simony, to seek to buy spiritual gifts or offices with money.
Observe, 2. What it was that put Simon upon purchasing this power; doubtless it was covetousness and vain-glory. He hoped make a penny of this privilege, and to render himself famous among his followers by this prerogative.
Learn thence, That cunning and close hypocrites, corrupt and hypocritical professors, do seek to make a gain of godliness and a merchandize of Christianity. Simon had never bid so freely for Holy Ghost, if he had not expected to receive as freely of others for the Holy Ghost: which he desired to buy, but not to keep; and intended to sell, not to give.
Observe, 3. How St. Peter scorns the vile motion made by Simon, and rejects it with the greatest detestation: Thy money perish with thee.
Learn thence, That wicked (though gainful) motions are to be scorned and refused by the godly with the greatest detestation and abhorrence. Our hearts can never rise too high in a just indignation against sin, and against all temptation unto sin; Thy money perish with thee; thou and thy money perish together.
Observe, 4. How plainly St. Peter deals with him; he searches him to the quick, to the heart, sounds the depths of sin: lays open the core of his hypocrisy before his face, and tells him to his teeth, that his heart was rotten and unsound; Thy heart is not right in the sight of God. The baptismal water had washed his outside, but his inwards were unclean. The heart is the worst part of man till it be mended, and then it is best: Where most evil lies, there we must first begin to be good; all will be good, if the heart, which the seat, the sink and seed-plot of all evil, be made good. The life would not be so bad, if the heart were not worse: All the obliquity of our lives proceeds from the impurity of our hearts and nature, as the muddiness of the stream form the foulness of the fountain.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv18–24 Saying, give me also this power,.... He does not…
Saying, give me also this power,.... He does not ask them to lay their hands on him, that he might receive the Holy Ghost, and have these gifts to exercise himself, but that he might have the power of conferring them on others:
that on whomsoever I lay hands, he may receive the Holy Ghost; in which he discovered his ambition and avarice: his ambition, that he might be above Philip; who though he had these gifts, yet had not a power to lay on hands, and thereby convey them unto others; he perceived that this was purely apostolical; and indeed, what he requested was more than what the apostles could do; for though upon their prayers, and through the imposition of their hands, the gifts of the Spirit were bestowed upon men; yet they never could, nor did give a power to others, to do as they did; and his avarice prompted him to this, that he might make gain of it; not by doing miracles himself, but by conveying a power to others to do them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv18, 21, 22 Simon offered them money - And hence the procuring…
Simon offered them money - And hence the procuring any ministerial function, or ecclesiastical benefice by money, is termed Simony.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv18, 20, 21, 22, 23, 24 Verse 18. When Simon saw, c.] By hearing these…
Verse 18. When Simon saw, c.] By hearing these speak with different tongues and work miracles.
He offered them money] Supposing that the dispensing this Spirit belonged to them-that they could give it to whomsoever they pleased and imagining that, as he saw them to be poor men, they would not object to take money for their gift; and it is probable that he had gained considerably by his juggling, and therefore could afford to spare some, as he hoped to make it all up by the profit which he expected to derive from this new influence.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv18, 20, 22, 24 Act 8:18-19. And when Simon — The magician, spoken…
Act 8:18-19. And when Simon — The magician, spoken of before; saw — With astonishment; that through laying on of the apostles’ hands — On the heads of many individuals, lately converted to the Christian faith; the Holy Ghost was given — In his extraordinary operations; he offered them money — And hence the procuring any ministerial function, or ecclesiastical benefice, by money, is termed Simony: saying, Give me also this power — Let me prevail with you, by this reward, to confer on me the power which I have seen you exercise with so much ease. It seems Simon imagined, if by the imposition of his hands he could confer such gifts as Peter and John conferred, it would turn considerably to his honour and advantage; and especially if he could, by this means, communicate to whom he would the knowledge of languages, which they had never been at the trouble of learning in a natural way. “Simon,” says Henry, “did not desire the apostles to lay their hands on him, that he might receive the Holy Ghost himself, for he did not foresee that any thing was to be got by that; but that they would convey to him a power to bestow the gift upon others; he was ambitious to have the honour of an apostle, but not at all solicitous to have the spirit or disposition of a Christian: he was more desirous to gain honour to himself than to do good to others. Now in making this motion, 1st, He put a great affront upon the apostles, as if they were mercenary men, who would do any thing for money. 2d, He put a great affront upon Christianity, as if the miracles that were wrought in confirmation of it were done by magic arts, only of a different nature from those which he himself had practised formerly.” Indeed, as Dr. Whitby observes, “The sin of Simon struck at the very foundation of the Christian faith; supposing that the apostles, and other Christians, did their miracles by some higher art of magic than that which he had learned, and so that they, by the same art, could teach others to do the same works for any other end.” “3d, He showed that, like Balaam, he aimed at the rewards of divination; for he would not have bid money for this power, if he had not hoped to get money by Act 2:4 th, He showed that he had a very high conceit of himself, and that his heart had never been truly humbled.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv18, 20, 21, 22, 23, 24 Simon saw ... - That is, he witnessed the…
Simon saw ... - That is, he witnessed the extraordinary effects, the power of speaking in a miraculous manner, etc. See the notes on Act 8:15.
He offered them money - He had had a remarkable influence over the Samaritans, and he saw that the possession of this power would perpetuate and increase his influence. People commonly employ the tricks of legerdemain for the purpose of making money, and it seems probable that such had been the design of Simon. He saw that if he could communicate to “others” this power; if he could confer on “them” the talent of speaking other languages, it might be turned to vast account, and he sought, therefore, to purchase it of the apostles. From this act of Simon we have derived our word “simony,” to denote the buying and selling of ecclesiastical preferment, or church offices, where religion is supported by the state. This act of Simon shows conclusively that he was influenced by improper motives in becoming connected with the church.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv18, 20, 21, 22, 23, 24 Simon ... offered them money. From hence it is…
Simon ... offered them money. From hence it is called the sin of simony, to but, sell, or give money for benefices, and spiritual things. It was vanity that made Simon desire this power. (Witham) --- Hence to give or receive money in exchange, or as a price for any spiritual good whatever, is justly esteemed sinful. It is called simony, from the name of the person, who was first engaged in this sin. (Haydock) --- Simon acts the part of a tempter to the apostles, and wishes to draw them into prevarication by offering money for what was above all price, and of what they were not the proprietors, but the dispensers. (St. Clement of Rome)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv18–24 offered them money--Hence the term simony, to denote trafficking…
offered them money--Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv18–24 18. And when Simon saw, &c.] Simon’s conduct now…
18. And when Simon saw, &c.] Simon’s conduct now makes it clear how limited his faith had been. As he offered to buy the power, so we may be sure he meant to sell it. His faith, such as it was, had only sprung from his amazement.
he offered them money] From his name, all trafficking in sacred things has since been called Simony.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv18, 20, 21, 22, 23, 24 (18, 19) When Simon saw that through laying on…
(18, 19) When Simon saw that through laying on of the apostles’ hands. . . .—The words imply that the result was something visible and conspicuous. A change was wrought; and men spoke with tongues and prophesied. To the sorcerer, accustomed to charms and incantations, the men who were in possession of this power would seem to be enchanters with a higher knowledge than his own, and he who had purchased many such secrets, after the manner of the time (comp. Act_19:19), from previous masters in the magic art, thought that this might be obtained in the same way. The act thus recorded has given its name to a large class of offences in ecclesiastical jurisprudence, and the sin of Simony in all its forms, the act of purchasing spiritual powers and functions, perpetuates the infamy of the magician of Samaria.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv18–24 Now for and, A.V.; the laying for laying, A.V.
Now for and, A.V.; the laying for laying, A.V.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v20 But Peter said unto him, Thy money perish with…
Act_8:20-24
But Peter said unto him, Thy money perish with thee.
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The impotence of money
I do not know that the age in which Simon lived was especially a commercial age; but whatever may have been its distinctive peculiarity, there cannot be much doubt about ours. There have been successive ages, each of a characteristic type, as, e.g., the age of the shepherds, illustrated in the long centuries of pastoral life in the East; the age of conquest, as depicted in the story of the Persian kings; the age of the arts and of letters, as seen in Greece; the age of civic rule and military despotism, as revealed in the history of Rome; the age of religious enthusiasm, as traceable in the history of the middle ages and the crusades; the age of luxury, as found in the France of the Louises, and of revolution, as found in the France of the Buonapartes. But, though in all of them men recognised the uses of wealth, and sought it, in no one of them was the conception of its capabilities so fevered and exaggerated as in our own. We are living in times when men not merely believe that wealth is of all things the most desirable (men have believed that from the time of the rich young man), but when they believe also that there is nothing that cannot be purchased with money. And therefore it is that this answer of Peter is so timely. This power you covet is communicable, but you cannot buy it! You have seen these common people quickened into a disclosure of powers such as your poor arts have never dreamed of; but the wealth of an empire could not purchase the least or lowliest of them. Well, what of it? one might answer. They are not the gifts and powers that I crave. But the things I do crave can be purchased with money. I look about me and see that there is nothing so potent as wealth. I find that in society nothing covers so many faults as money; that neither birth nor death are separate from the questions, What will he inherit? or What did he leave? That while we scorn the French marriage of convenience in name, we observe in fact; that poverty, if not a disgrace, is an impertinence; that every taste that I cultivate makes wealth more desirable and poverty more irksome; that while I can acquire the habits of luxurious living with facility, I can surrender them only with pain; and finally that, no matter how selfish or unscrupulous has been my career, it is only necessary that it shall have been exceptionally successful to secure for me, when dying, the applause of mankind. Wherein, then, consists the folly or even the error in my owning also that everything that I do care for can be purchased with money? That error and that folly consist in this: that these gifts of the Spirit which Simon would fain have bought with money are but the type of every other best gift in all the world, and that of these as of those, it is everlastingly true that they are not for sale. Recall some of them for a moment, and see if it is not so.
I. Health. Some of us have drifted into one of those European refuges of the invalid like Ems or Karlsbad; places where people whose lungs or limbs or livers are diseased have come together to drink the waters and submit to the regimen, or be washed whole again in the baths. Oh, those melancholy processions of gloomy-visaged and despondent men and women! I have heard of one of them bursting into a storm of passionate denunciation because a healthy-looking servant had entered his apartment. How dared such an one insult him with the offensive contrast of her unwelcome presence! And yet the one was only a peasant girl, and the other a prince and a millionaire. Would he not have been willing to have shared his millions if he could have bought with them the others single gift of health? Unfortunately, however, it is not for sale.
II. Next in rank is that higher boon of mental culture. There are hundreds of thousands of men and women who rarely know a day without an experience of pain, who yet are possessors of a secret which makes them habitually insensible to it. There are accomplishments in which they can so lose themselves that, for the time, nothing unwelcome really touches them; and above all, in the pages of a book, they can so pass out of the consciousness of their outer world into the consciousness of that inner world to which the poet, or the historian has introduced them, that penury and loneliness and pain will be for the time being forgotten. But such a pleasure as this is not purchasable. Indeed, just because high living is usually so fatal to high thinking, the pleasures of culture are almost prohibited to the merely rich. Now it does not matter that such persons have never known (because incapable of knowing) the joys of high intellectual activity and so cannot greatly miss what they have never tasted. What they do know is that weariness of ennui, that proneness to idle gossip, to coarser indulgence which is the everlasting tendency of an habitually luxurious life. So thoroughly is this understood where wealth is hereditary that occupations have to be created as a defence against the dangers of their peculiar circumstances. But when such occupations are wanting, the intellectual apathy is at times a hideous and appalling nightmare.
III. More tragically is this true in the domain of the Affections. Love is not for sale; and That mysterious sentiment which must be won and deserved--not purchased, never goes along with a jointure nor can be made over with transfers of real estate. There have been plenty of people with no capacity for such an affection who have bartered themselves for some one elses possessions, but in selling their persons or their accomplishments they have usually sold all that they had to sell The power of greatly and unselfishly loving another was not in them, and what they had not to deliver they could not sell. But, where in any man or woman there has been such a capacity, the heart has steadily and invariably refused to follow the beckoning of mere worldly possessions. If any one else loves us, we may be sure that it is not for what we have, but for what we are.
IV. And that reminds me of one other unpurchasable possession--a good conscience, or peace of mind. The world has always had in it people who, having lived selfish lives, have striven, before they were done with life, to square accounts by the lavish distribution of their means. All along they have been uncomfortably conscious of the compassion of thoughtful men and quiet women. And when they have encountered such they have been dimly sensible that these people had a secret of peace, of hopeful and certain anticipation, of which they themselves knew nothing. Oh, what would they not give if they could buy that! Nay, more, as they look backward what else would they not give if they but had it to give, if somehow they could transform those cruel and accusing memories. But that peace of God which passeth all understanding, passeth all price as well! Conclusion: I want to say one word to the young. You are living in an atmosphere where the loudest bid that is made is the bid for money. Be afraid of an idolatry so poor and mean! Money, in itself considered, is neither good nor bad. It is an instrument. You may have it without being bad and you may be without it without being good. But to live for it, to fret because you are without it, is the death of all nobleness and the doom of aspiration, There must have been some hours in your life when your heart has thrilled with a genuine aspiration, and when, sitting alone, you have pored over the page that has told you of the great names that have made humanity immortal, and who, as they moved onward and upward have left behind them the lustre of a nobility that can never pale. And at such moments, surely you have longed to be like those nobler beings and to follow their radiant footsteps. Cling to that longing and follow it, for, sooner or later, this love of goodness will bring you into the presence of One who is the divinest of all. And yet, how poor He was! How utterly and absolutely Christ triumphed without the aid of money. Nowadays there is no enterprise, however uoworldly its aims, that must not rest upon a pecuniary basis. And yet there has lived in the world One, who from first to last was penniless. Since He came and went away, what colossal fortunes have been heaped up, what mighty combinations of capital have ruled the credit of the civilised world and made even princes and sovereigns to fawn obsequiously upon their possessors. What has become of them? Who remembers them? But all the while the sway of that Galilean peasant who had not where to lay His head, broadens and deepens and advances. Would you possess the secret of His resistless spell? Verily, if like Simon you come to buy it with mere money, you and your money shall most surely perish together. But if you come discerning that the gifts of God are gifts which money cannot purchase, then indeed you may hope to learn that secret, which shall make you rich for ever! (Bp. H. C. Potter, D. D.)
Gift and purchase
As we read Peters words, their very sound brings out the nature of the sin, for their terms express the contradiction that is involved in the misuse of money. To purchase a gift is evidently impossible. One of the two words must be wrong. Either the thing is not a gift, or else we have not purchased it. Is the world, is our life, a gift or a purchase? Between those two ideas we are for ever vacillating. Our belief in God says it is a gift; our lives of activity and energy say it is a purchase. We talk of Providence, and then are discouraged at our misfortunes or our failures, as if we had never heard of such a thing as Gods providence. We pray for all blessings, temporal and spiritual, and then congratulate ourselves when we have put ourselves in a position to obtain them. Now, into these lives, for ever tossed between these two ideas, enters the element of money. Its one reason of existence is purchase. We cannot eat it or wear it; the man who hoards it for the mere pleasure of looking at it is acknowledged to be a pitiable fool. Can we not see how at once this universal thing, so necessary and so much desired, throws all its weight on the side of purchase in our view of life? It makes one continual barter. Purchase is a necessary element of life, and money represents it. It is needed for our independence; without it we sink down into gift-receivers from out fellow-men. The strong, self-reliant character that belongs to men of business comes entirely from their holding so natural a relation to their fellow-men they receive what they pay for, they expect to be paid for what they give. That is the simple law of honest trade and of honest manhood, and woe to the man who attempts to avoid it, whether by begging or gambling. The very money which he receives is a rebuke to him, as it tells him of the universal existence of that law of purchase between man and man which, like all other laws, will punish the man who violates it. But when money, with the principle which it represents, begins to enter into our relation to God, then the contradiction comes, and the sin with it. Just as living on mens gifts spoils our true relation to them, so trying to purchase of God spoils entirely the true sense of our relation to Him. God must give: that fact is written in our belief of Him as our Creator, our great Superior, infinitely above us. It is the fact that is repeated in the tone of authority that fills every revelation of Him; it is the thought of every heart that cares to look for Him in the earth around us. There is no God if we can purchase things of Him. Money is utterly atheistic in its very central principle when taken out of its proper place; and, as men heap it up, we have only the repetition of the old-storied struggle of the giants who heaped mountain upon mountain, all of which were so good in their places on earth, that they might reach to heaven, and unseat God from His throne. As money grows in power and influence, this will be its destructive power upon mens lives. Beware of this danger; it meets all, as they pass out of childhoods state of gift-receiving into manhoods time of purchase. There is nothing with which to meet it but the simple knowledge of God cultivated by every means which is thrown about us, and by every spiritual influence which can be brought to bear upon us. The relation to God must be learned more and more closely in all its special features. The thought and the effort must be fixed directly on Him by morals, by religion, by worship, by study, by prayer. Never more than in these times, when money is the worlds great power, did mankind more need the simplest, purest, most childlike belief in God, that life may be truly complete on both sides, toward man and toward God. The two sides will not remain without effect upon each other. The dependence of the one will soften and save from cruelty and haughtiness the independence of the other. He who knows that he is constantly receiving from One above him cannot be cruel and exacting toward one below him; nay, he cannot keep from being like his great, bountiful God in sweet acts of charity. The independence of the one will add a sense of responsibility and power to the other; he who appreciates the power that God has given him among his fellow-men will more gladly enter the service of that God to whom he owes so much, thankful for the opportunity to do something. And see how, once more, the relation between rich and poor is touched by this higher view of God as a constant and manifold Giver. Must the poor man stand aside, and see his neighbour, who has money, go before him in opportunities of doing good, in acquisition of high and refined motives and character in life? From how much does the want of money shut him out? Of how many of Gods gifts does it deprive him? Of but one--ease of bodily relation toward his fellow-men, one of the most dangerous gifts that can be bestowed. Shall he stand mourning for that one, while all the time God waits to bestow character here, salvation hereafter, while moral possessions and eternal life are open to him, and means of doing good by personal growth and work which wealth can never buy are at his hand? Thy money perish with thee. Money is perishable--in substance, form, possession. Our souls are immortal. Which shall affect the other? Shall we and our money perish together? or shall our lives, knowing our God, lift up the money by the devotion of us to whom it belongs? Shall it dazzle us with its glitter, and prevent our seeing God? or shall we save it by our power of serving God? We are the greater, surely, and to us God has opened a path out of this bondage in which earthly things are for ever holding us. Walk in it; break the chain, golden though it be, that binds our immortal souls to this earth; and seek ye first the kingdom of God and His righteousness, and with that gift all other gifts shall be a blessing, and not a destruction. (Arthur Brooks.)
Simony assumes various forms
Simon desired to obtain spiritual power and office, not in the Divine method, but in low, earthly ways. Money was his way because it was the one thing he valued and had to offer; but surely there are many other ways in which men may unlawfully seek for spiritual office and influence in the Church. Many a man who would never dream of offering money in order to obtain a high place in the Church, or would have been horrified at the very suggestion, has yet resorted to other methods just as effective and just as wrong. Men have sought high position by political methods. They have given their support to a political party, and have sold their talents to uphold a cause, hoping thereby to gain their ends. They may not have given gold which comes from the mint to gain spiritual position, but they have all the same given a mere human consideration, and sought by its help to obtain spiritual power; or they preach and speak and vote in Church synods and assemblies with an eye to elections to high place and dignity. An established Church, with its legally secured properties and prizes, may open a way for the exercise of simony in its grosser forms. But a free Church, with its popular assemblies, opens the way for a subtler temptation, leading men to shape their actions, to suppress their convictions, to order their votes and speeches, not as their secret conscience would direct them, but as human nature and earthly considerations would tell them was best for their future prospects. (G. T. Stokes, D. D.)
Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.--
The natural heart
In meditating upon the story of the Samaritan impostor, and studying our own depraved nature in it, we may remark--
I. That the natural heart has no knowledge of Divine things.
1. According to some modern teachings, all men have a religious instinct, and worship God in some honest way, which, as He is a kind God, must be acceptable to Him. On analysis, we shall find that this is only either the action of a guilty conscience or of a poetic fancy. In the one case the man has a vague idea of retribution for his sins, and strives in some crude way to appease the offended divinity. In the other, the same disposition of mind which makes the painter and the poet makes the dreamy weaver of cobweb thoughts about the unseen. There is a desire to avert evil, and a blind ceremonial in consequence, or there is a constructive imagination indulging in its exercise.
2. But is this religion? Is this knowing and serving God? Can this satisfy the heart and purify the life? The religion of pagan nations is largely the product of this instinct. Does a comparison of these with Christian nations lead us to covet their condition? The religious instinct is of no higher character than the eating and drinking instinct, as far as true religion is concerned. They are both of the earth, earthy. Men are cut off from God by sin, and they can return only by the use of Divine means.
3. That which Simon brought out into full relief was simply the common character of the natural man. Divine things are treated with low, earthly affections, and, of course, as low, earthly things. Simon in trying to buy Gods power was no worse than the many who try to buy Gods pardon.
4. The prominent sinners of Scripture are only prominent by reason of their circumstances, not their sin. That is common to all. Pharaoh, Balaam, Doeg, Ananias and Simon are only types raised up high enough for all to see.
II. That mans wickedness before God is in the condition of his heart. Men posit sin in overt acts, and fail to explore the pollution of their hearts. Our Lord in the Sermon on the Mount endeavours to correct this fatal error, and shows that the seat of murder, etc., is in the heart, and that the sins may there reside when these outward exhibitions are avoided. Simons desire, not his request, was his sin. God saw the wickedness in his heart. He cannot allow wickedness concealed any more than wickedness in display, and can receive none except as the unholy heart is renewed. This fundamental truth is what the poets and philosophers ignore. They would reform man on the basis of the old evil heart. They would make the outer circles of life pare, and leave the core rotten. If, however, they say that the heart of man is pure, how then did it ever produce such universal impurity in life? But some will say, We believe the heart must be renewed, but why cannot man renew it himself? In reply, we say--
III. That only Gods power can renew the heart. When the affections are in the wrong, how can their own influence take them out? Where is the first impetus to come from when that which forms the force of the life is fixed upon evil? Do you take refuge in the thought that there is some element of good in The heart, and that this at last accomplishes the renewal? Then why does it not always accomplish it? Any exceptional case destroys your theory, for Nature always works in the same way. But, besides that, how could the good element in the heart overcome the bad unless it had a majority? And if it had a majority, how came the heart ever to go wrong? No. The evil heart cannot renew itself. God alone can do that. Its condition without God is described as being in the gall of bitterness and in the bond of iniquity, wretched and helpless. The bound prisoner cannot loosen himself; another must do it. The conspicuous examples of this truth, such as the drunkard and the gambler vainly striving (in order to save their bodies or their property or their reputation) to stop their excesses, are only specimens of a universal rule.
IV. That the hope of man is in prayer. Pray the Lord. The if was not a doubt whether God would pardon if Simon prayed, but whether Simon would ever pray. Prayer must have penitence as its spirit. Repent. It must have a deep conviction of personal sin. Simon seems to have been too far gone to have any such conviction. Hence we find him only afraid. Though Simon apparently did not take the road to pardon and to God, we see in Peters injunction what the road is. It is prayer to God. The heart needs His forgiving grace. That grace, through Christs sacrificial death for sin, fills the Divine reservoir, and is ready to be outpoured on every seeking soul. Prayer is that act of faith which makes the connection with this reservoir; the acceptance of the Divine power, which is waiting to be gracious to every sinner. (H. Crosby, D. D.)
A right state of the heart
I. By a mans heart we are to understand his prevailing views, dispositions, and desires. When these are such, as his situation requires, then his heart is right in the sight of God. Now man by sin has lost Gods favour and ruined his soul. But by grace he is placed in such a situation that he may recover Gods favour and save his soul. The offers of salvation are made to him. When therefore he accepts this offer, when his prevailing views, dispositions, and desires are such as, in this situation, they ought to be, then his heart is right in the sight of God.
II. What are the particulars in which this state of heart consists. When the heart is in a right state--
1. It is deeply humbled before God on account of its sinfulness. God sees that all men are great sinners, that sin is a dreadful evil. When a man, then, esteems himself to be a little sinner, or perhaps hardly a sinner at all; when he endeavours to excuse, or even to justify whatever he has done amiss, it must be clear that his heart cannot be right before God. In order to be right he must think of sin as God thinks of it, and feel his own depravity.
2. It thankfully believes in Christ for the pardon of his sins. God, who is rich in mercy, is not willing that sinners should die eternally. He hath, therefore, provided for them a way of salvation. So long, then, as a man rejects Gods offers of pardon and continues at enmity with his Maker, how is it possible that his heart can be right in the sight of God? It never can be right till he obey the gospel, and comply with the terms of it. And these terms are Believe in the Lord Jesus Christ, and thou shalt be saved.
3. It longs after holiness. God is holy and would have all men to be holy. How is it possible, then, for the heart to be right in His sight, if it does not love what He loves, and desire to be what He is?
III. The necessity of its being so. Till a mans heart be thus right in the sight of God--
1. He can have no interest in the promises of the gospel. Call to mind what these promises are, as well as the persons to whom they are given. Blessed are the poor in spirit, etc. He that humbleth himself shall be exalted. Whoso confesseth and forsaketh his sins, shall find mercy. This is the promise which God hath given us, even eternal life, etc. He that believeth on the Son hath everlasting life. Sin shall not have dominion over you, etc. Blessed are they who hunger and thirst after righteousness, etc. Now, how is it possible for a man to have any share or lot in the matter, whose heart is not right in the sight of God?
2. He cannot perform the duties of religion. This is not merely to go through the forms of religious worship. This a man may do irrespective of the state of his heart. To perform the duties of religion is to perform them in a spiritual manner, with a penitent, a believing, and an holy frame of mind. But how can this be done by those who are unhumbled in heart, who have no living faith in Christ, nor any real desire after holiness?
3. He cannot taste the pleasures of religion. Consider what they are. They spring from a sense of pardon; from Gods love shed abroad in the heart; from communion with Him. Now what can the man unhumbled, unbelieving, and unholy, know of these?
4. He can have no meetness for the enjoyment of heavenly happiness in the life to come. The things which constitute the happiness of the saints in light are that they see and serve God. They are with Christ, they behold His glory, and sing His praises. But to the unhumbled, the unbelieving, and the unholy, heaven then would not be heaven. They have no taste nor meetness for it, and consequently they have no part nor lot in the matter. (E. Cooper.)
Right hearts
As Sir Walter Raleigh laid his head on the block, the executioner, before lifting the dreadful axe, said, Does your head lie right, Sir Walter? Sir Walter turned his face to the headsman, saying, You know, good friend, it matters-not how the head lies if the heart be right. Then he laid his head on the block, and in another moment the head of the brave man rolled on the straw of the scaffold floor. Sir Walters last speech is an everlasting truth. Nothing comes amiss when the heart is right; but a man may have all the riches of England, yet if his heart be not right he will have fits of misery, which would make his friends avoid him if he were not rich. But you may find another man who lives at the top of a house in a back room, and chiefly on bread and weak tea; yet if that mans heart be right in the sight of God, he rejoices evermore and in everything gives thanks. Have you a right heart? If you have not, it is the cause of all your trouble; it is making your life one long toilsome weariness. The language of a wrong heart is, Oh, dear, is it always going to be like this? Many and many a time you may hear a wrong heart sigh, Oh, I am so tired of my life! Men can do great things. We can draw down electricity and send our message on its wings across the ocean in a moment. We dig down into the bowels of the earth for our light and heat; we sail on the wings of the wind; we dive to the bottom of the sea for our pearls; we make spindles to pull out and twist a thread so fine as to excel that of a spider; we put together looms to weave the most beautiful and intricate patterns: and have made a hammer which can either crack an egg, or dash a piece of steel into powder. But there is one thing we cannot do; we cannot make a human heart right. If your watch should get out of order, you know that it can be set right; but some of us have tried many years to patch up our heart; but it is the one thing which humanity cannot do; it is the act of an Almighty Being to fix aright the human heart. What a blessed position if we could say, My heart is fixed, O God, my heart is fixed! The French have a proverb, that if a man would enjoy a happy life, he must have good digestion and a hard heart. That may be a wise worldly proverb; but I will tell you a better, that if your heart be right in the sight of God, you may have a had digestion, and yet enjoy a happy life. It is a good thing to visit the hospital and see those still, pale, painful faces, and hear some of them say, Its all right! What! with broken limbs, with crushed body, with cancer within and sores without, all right? Yes; when the heart is right with God, your life shall also be right at all times. Your heart cannot be right nor your life happy--
I. Unless you feel the presence of a loving, forgiving, and helpful God at all times. During a drought I noticed a mountain torrent pouring its stream ,of water from rock to rock. Whence this flow of water? It comes from the Creators reservoirs inside the mountains. Kneel down, put your ear on the heather, and in the stillness of the mountain solitude you will hear the water trickling beneath from Gods hidden reservoir to the torrent yonder. When the rain teems on the hills, the surface water flows into the streams, but a much larger quantity of water quietly sinks through the earth into great cisterns which God has provided there; and these cisterns pour themselves out through crevices in the rock by a natural syphon arrangement. Whenever I place my ear to the ground to listen to the quiet trickling of the underground water-supply, it reminds me of God! He is invisible, but near; and there is never a time when the flowing of His love is suspended. There are times of drought when the underground cisterns are emptied, and then, of course, if you put your ear to the mountain, you will hear no trickling of water; but there never is a time when a man can find a place in the world without God. Some people have an idea of the presence of God which they do not put into daily use. You have certain garments which you put away in summer and bring forth in winter. So, some people keep in their minds an idea of an ever-present God; but they do not make a daily practical use of this idea. When there is a fever, or a railway accident, or something terrible, they rush to their memory-box for the idea which has been kept wrapped up there, and cry, O God, help me! Such a life is miserable. The idea of a present God should be like garment which is always suitable and comfortable at all periods.
III. Unless we know that God is nigh at hand and not afar off. Here is a gentle girl earning her living amongst strangers. She is much tempted in her position, and longs for help; and feeling that if she does not get it, she may fall, she goes to the telegraph office to send a message to her father far away. While she waits there, it comforts her to know that the click of the instrument is a message coming from her father, saying, My child, keep up your heart and do your duty! The message cheers her, but she goes away to her lonely lodging saying, Ah, if father were only nearer. Likewise, the soul which is wearied with its trials and sins, needs a loving and forgiving God nigh at hand. A distant God cannot comfort us; we need a God to abide with us; such as we have in the heavenly Father who manifests himself to us in Jesus. See in that room, at midnight, lies a timid child, who in the darkness is afraid. But while she is trembling, she bears her father cough in the other room; and, in a moment, the child is comforted. Likewise, when we are in the darkness of sorrow, or bereavement, or affliction unto death, we are always afraid unless we can feel that God is near. Some years ago, one of my children one night when I went to kiss her while she lay in bed, said, Papa, are you going out to-night? I replied, No, dear! She said, What are you going to do? I answered, Going to write in the study. She said, Then will you put your hat on the chair, and when I am afraid, I shall see by your hat that you are at home, with me! So the promises of Jesus are tokens to us of our heavenly Fathers love and care. But we need something nearer than the telegraph, closer than a cough in the other room, more tangible than a hat on a chair. It is comforting to have an idea of a God somewhere; but oh, how much more consoling to feel that He dwells in our heart! When we walk in a garden at night we can feel the sweet perfume of the silent flowers, and even in the darkness of night the flowers though silent speak to us. And he will probably exclaim:--Oh, what lovely flowers; how delighted I am with this sweet garden! The blind man cannot see the flowers, but they speak to him with the sweet odour of their fragrance and comfort. Most of us grope through life in the dark; but as we grope, we feel at times that God is touching our spirit, and we say, Oh, blessed fact, God is speaking to me.
III. Unless it is inspired with love to Jesus for laying down His life on the cross. A young English nobleman, an officer in the Life Guards, was charged with the serious offence of forgery; but he was not guilty. A younger brother had done the deed; and the brave soldier took the blame on himself, and bore the burden of a guilt that was not his own. He enlisted as a private soldier under the French, who were then at war in Algeria. While there, he won the admiration of the French and the respectful fear of the Arabs. But there was one French colonel who hated him. Why? A beautiful Arab princess was taken prisoner whom the colonel seized as his victim; and the English nobleman revealing his name and rank, threatened that if the Frenchman did not act righteously towards the lady, he would expose him. The colonel yielded, and sent the princess back to her father, but, after that, he hated the English nobleman, and sought an opportunity of disgracing him. One day, the colonel taunted the noble private, and stung him so keenly that he pulled the coward from his horse and dashed him to the ground. According to French military law, there was only one verdict for such an offence--death. Now it happened that this nobleman, unknown to himself, had won the heart of a pretty French girl, a vivandiere--a woman who sells to the soldiers provisions and liquors--whom he had treated with polite kindness. When she heard that he was condemned, she galloped off to headquarters and obtained a reprieve. Away she sped with the precious pardon, and when she came near the camp, she saw the signal that the last moment had arrived. A shrill cry was heard: Wait! in the name of France. But the stern word of command sounded out upon the silence, Fire! and the girls cry came too late. But while the volley was being fired, more fleet than the bullets, she had flung her arms about him, and then turned her head backward with her brave smile as the balls pierced her own bosom. She dropped on the ground, and he caught her up, saying, My child! they have killed you! What am I worth that you should perish for me! Looking up quickly at the sorrowing soldiers, he exclaimed, Oh, that you had fired one moment sooner! She heard him, and in an unspeakable look which revealed her secret, she said, I cannot speak as I would. But I have loved you. All is said! Then she gave a tired sigh and the brave, loving creature lay dead in his arms with her head on his breast. He obtained his release, and his younger brother having confessed his crime, he was reinstated in his old position. Years passed away, but whenever the name was mentioned of the young creature who had lain down her life for him, he would bow his head as before some sacred thing. I have told you this touching tale in order that you may be reminded of Jesus who laid down His life for you and me. Does not your heart bow in tenderness at the sound of His name? Then consecrate your life in return for that wondrous love which bled and died to save a wretch like you. Oh, that you would believe that Jesus died for you! See, here is a boy who in the darkness of night is playing by swinging on the teagle chain of a lofty warehouse. He is swinging in and out of the top room, when suddenly the break gives way, and the chain rattles over the wheel carrying the boy quickly down. It is quite dark, and the poor boy hangs there holding on with both hands; but he is getting tired, and he fears he will be dashed to pieces in the yard below. Now one arm drops helpless, and finding his strength giving way, he shrieks in terror, and falls; but instead of being dashed to pieces, he finds that he has dropped only two or three inches from the ground! In his fright in the darkness, he feared he might fall a hundred feet, when he was really close to the ground. Likewise, some of you are in dreadful misery on account of your sins; but if you would trust Jesus, you would find yourself at liberty. Drop into His arms! He is aa near! Believe that He died instead of you. Venture to think that He really loves you. The proverb is applicable in great things as well as small. Nothing venture, nothing have. (W. Birch.)
Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart be forgiven thee.
Peters admonition to Simon the sorcerer
I. The wicked intentions of men require pardon. The thought of thine heart. Simon did not obtain his wish; but it was in his heart. The essence of the sin was there. He laid the plan, and began its execution, but was foiled. Hence Peter lays stress upon what was in the mans heart. He had been received into the fellowship of the saints; but this availed nothing so long as he was in the gall of bitterness and in the bond of iniquity. Something was out of order in the man, and that the main thing: Thou hast neither part nor lot in this matter; for, etc. The apostle would not allow him to console his conscience with the mere circumstance that he had failed in his attempt. In the new creation the Holy Ghost, therefore, makes the heart His first care. This is the citadel, which having been captured by grace, the whole man is gained for Christ. To be clean, we must be cleansed from secret faults; and not until the thoughts of our hearts are forgiven shall we stand justified before the Lord.
II. The means by which the wicked are to seek peace with God. Repent … and pray. The foundation of duty and privilege in the spiritual kingdom is the blood of the Lamb, but there is another vital fact involved in our rescue from sin. It is a moral being who has sinned, and who requires the sovereign remedy of grace. The activity of his moral nature must assert itself. Though only willing in the day of Gods power, he must not expect to be dragged like a stone to the fountain of cleansing, or like a brute to the altar of mercy. Gods Spirit meets him in the path of sin, and this is His charge: Repent therefore of this thy wickedness. The sacrifice of Christ has made an open door for penitence. Him hath God exalted, etc. If the sinner repents in an evangelical manner, he will be found in Christ.
III. The bare possibility of success should encourage the sinner to use this means of grace. Pray God if perhaps, etc. In what are called worldly adventures, men are not only willing, but eager, to take their chances, and though a thousand chances are against it, they bend every energy toward its attainment. Can it be that the soul is not worth a venture? What shall a man give in exchange for his soul? Peter did not intend to deny the validity of the promises, or to cast doubt over the effectiveness of repentance or prayer. His misgiving arose from Simons own state. He may have thought it highly improbable that Simon would ever become at heart a better man. In accordance with the text we sing, Venture on Him; but we imply no venture of risk, but one of courage. The uncertainty of your salvation is, indeed, alarming, but it lies in your neglect of the means of grace. If there were but the slightest possibility of Christs being able to save you, it would be amazing stupidity in you to slight Him. It is not a possibility, but a certainty. He is able also to save them to the uttermost, etc. (H. R. Raymond, D.D.)
For I perceive that thou art in the gall of bitterness and the bond of iniquity.--
The gall of bitterness and the bond of iniquity
I. This mans state. In a state of nature as evidenced by his covetousness, ambition, and hypocrisy. This state is called--
1. The gall of bitterness because it is bitter
(1) To God; which appears by the bitter sufferings of Christ (Isa_53:6; Mat_26:38).
(2) To every good man as felt in their first awakenings, bitter remorse (Mat_26:75), bitter reflections.
(2) To the impenitently wicked (Mar_9:44).
2. The bond of iniquity (Pro_5:22). This bond is--
(1) Strong.
(2) Reproachful (Pro_14:34).
(3) Unprofitable.
II. How it was perceived. By its fruit (Mat_12:33; Mat_12:35). A mans state may be discerned--
1. By his ignorance of Divine things.
2. By the company he keeps.
3. By the books he reads.
4. By his places of resort. (S. Barnard.)
Sin and salvation
How true and comprehensive this description of the sinners State! Our first parents thought the forbidden fruit of the sweetest, they found it of the bitterest, and this transgression involved in their miserable gratification involved bondage to evil. True parable and prophecy of the history of their sinful discendants. How sweet the intoxicating draught to the drunkard, but how bitter the consequences, especially the enslaved habit. So with all evil. Note here that--
I. SIN is--
1. The gall of bitterness. The term bitter is applied by us to--
(l) Disappointment. When a man makes a speculation which turns out badly, or transacts business that does not pay, centres his hopes on objects which elude him, he Buffers a bitter disappointment. Does sin turn out well? Does it pay? Has it ever fulfilled mans aspiration?
(2) Hard circumstances. When a man is deplorably poor, or overtaxed, or afflicted, we say what a bitter lot. He then surely must suffer the quintessence of bitterness who is destitute of Gods riches, who groans under the devils burdens, and who suffers from the mortal malady of sin. The way of transgressors is hard.
(3) Ruin. When a man has made his last throw and lost, when he is hopelessly bankrupt, or when he suffers the fate of a felon, we exclaim, How bitter! What, then, must be the feelings of a man who has gambled away his life, who has become bankrupt in morals, who has soon to appear before the judgment-seat of Christ.
2. The bond of iniquity. Sin is the servitude of--
(1) The mind which it imprisons in the sphere of matter.
(2) The affections which it sets upon earthly things.
(3) The will which it paralyses for good.
II. Salvation.
1. Sweetens every bitter lot. It brings--
(1) Pardon to the sinful.
(2) Comfort to the wretched.
(3) Rest to the burdened.
(4) Heaven.
2. Liberates the most enslaved. It gives freedom of thought, heart, and will. (J. W. Burn.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v18 Chapter 19
Chapter 19
ST. PETER AND SIMON MAGUS.
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Act_8:18-19
WE have in the last exposition endeavoured to explain the origin of the rite of Confirmation and to connect its development in the second century with the first notice of its rise in germ and principle at Samaria. There have been from time to time modifications and changes in the ordinance. The Church has availed itself of the power she necessarily possesses to insist upon different aspects of Confirmation at different periods. The Church of England at the Reformation brought out into prominence the human side. of Confirmation as we may call it, which views the rite as a renewal and strengthening of the baptismal vows of renunciation, faith, and obedience, which had fallen too much out of sight, while still insisting on the Divine side as well, which regards Confirmation as a method of Divine action, a channel of Divine grace, strengthening and blessing the soul. Yet no one can imagine that the Reformers invented a new ordinance because they insisted on a forgotten and latent side of the old rite. So it was during the second century and in Tertullians time. The exigencies of the Christian Church of that age had led to certain modifications of apostolic customs, but the central idea of solemn imposition of hands continued, and was regarded as of apostolic appointment. If we descend a little lower this is plain enough. St. Cyprian, the contemporary and disciple of Tertullian, expressly attributes the institution of the rite to the action of the Apostles at Samaria, a view which is subsequently attested by those great lights of the ancient Church, St. Jerome and St. Augustine. As my object is, however, not to write a treatise on Confirmation, but to trace the evolution and development of apostolic customs and ritual, and to show how they were connected with the Church of the second century, I restrain myself to Tertullian alone.
I cannot see how this argument is to be evaded without rejecting the testimony of Tertullian and denying what we may call the historic memory and continuity of the Church at the close of the second century. Upon the testimony of Tertullian we very largely depend for our proof of the canonicity of the books of the New Testament. Men when impugning or rejecting Tertullians witness on this or any similar question, should bear in mind what the results of their teaching may be; for surely if Tertullians clear evidence avails not to prove the apostolic character of confirmation, it cannot be of much use to establish the still more important question of the canon of the New Testament or the authorship of the Gospels and Acts. We think, on the other hand, that Tertullians references to this practice are naturally and easily explained by our theory that the Churches established by the Apostles followed their example. The first converts that were made after the Apostles had founded a Church were treated by the resident bishop and presbyters exactly as the Apostle had treated themselves. Timothy at Ephesus acted as he had seen St. Paul do. Timothy completed his converts baptism by the imposition of hands, and then his successor followed the example of Timothy, and so confirmation received that universal acceptation which the writings of the Fathers disclose.
I. Let us now return to the consideration of the actual doings of Peter and John at Samaria, and the lessons we may draw from thence as touching the manner in which men should follow the example left by them at this crisis in Church history. The Apostles prayed for those that had been baptised into the name of the Lord Jesus, and then they laid their hands upon them, and the baptised received the Holy Ghost. Prayer went before the imposition of hands, to show that there was nothing mechanical in their proceedings; that it was not by their own power or virtue that any blessing was granted, but that they were only instruments by whom the Lord worked. The Apostles always acted, taught, ordained, confirmed, in the profoundest confidence, the surest, faith that God worked in them and through them. St. Paul in his address to the elders of Miletus and Ephesus, whom he had himself ordained, spoke of their ordination, not as the work of man, but of the Holy Ghost. He pierced the veil of sense and saw, far away and behind the human instrument, the power of the Divine Agent who was the real Ordainer. "Take heed unto yourselves and to all the flock, in the Which the Holy. Ghost hath made you bishops." And so again in his words to Timothy there was not a shadow of doubt when he bid him "stir up the gift of God, which is in thee through the laying on of hands": a gift which was doubtless no miraculous power, but the purely, spiritual endowment, needful now as in ancient times, for the edification and strengthening of human souls. As it was in ancient times so is it still; the Church of Christ unites prayer with imposition of hands. She cannot recognise any difference in the methods of Gods dealing with human souls in apostolic times and in modern ages. Human wants are the same, human nature is the same, the promises of God and the ministry of God are the same; and therefore as in Samaria, so in England, the work of baptism is completed when further prayer is offered, and the imposition of hands by the chief ministers of Gods Church signifies her holy confidence in the abiding presence and work of the Divine Spirit.
We desire to insist upon this devotional side of confirmation, because the rite of confirmation has been too often treated as a mere mechanical function, just indeed as men in times of spiritual deadness and torpor come to regard all spiritual functions in a purely mechanical aspect. The New Testament brought to light a religion of the spirit; but human nature ever tends to become formal in its religion, and therefore has persistently striven, and still persistently strives, to turn every external function and office in a mechanical direction. The Apostles prayed and then laid their hands upon the Samaritan converts, and we may be sure that these prayers were intense personal supplications, dealing directly with the hearts and consciences of the individuals. Confirmation, united with fervent prayer, public and private, with searching addresses directed to the conscience, with personal dealing as regards individual hearts, followed by public imposition of hands, - surely every one must acknowledge that such a solemnisation and sanctification of the great crisis when boyhood and girlhood pass into manhood and womanhood must have very blessed effects. Experience has, indeed, proved the wisdom of the ancient Church concerning this ordinance. Confirmation has not developed itself exactly in the East as we know it in the West. In the Eastern Church, as amongst the Lutherans of Germany, confirmation can be administered by a presbyter as well as by a bishop, to whom alone the Western Church limits the function. But whether in the East or West, confirmation is regarded as the transition step connecting baptism and the Eucharist. Christian bodies which have rejected the ancient customs have felt themselves obliged to adopt a similar method. Preparation for first Communion has taken the place of confirmation. There has been the same earnest dealing with conscience, the same fuller instruction in Christian truth and life, and the one thing lacking has been that following of the apostolic example in solemn imposition of hands, which would have thrown back the young mind to the days of the Churchs earliest life, and helped it to realise something of the continuity of the Churchs work and existence.
Many, as I know, ministering in societies where confirmation after the ancient model has been rejected, have bitterly lamented its disuse as depriving them of a solemn appointed time when they should have been brought into closer contact with the lives, the feelings, and the consciences of the lambs of Christs flock. I am bound to confess, at the same time, that no one is more alive than I am to the many defects and shortcomings in the modes and fashions in which confirmation is sometimes viewed and conferred. The mere mechanical view of it is far too prevalent. Careful and prayerful preparation, systematic instruction in the field of Christian doctrine, is still in many cases far too little thought of. Confirmation offers a splendid opportunity when an earnest pastor may open out to young minds eager to receive truth, a fuller acquaintance with the deep things of God. Alas! how miserably such earnest young minds are sometimes met. It is stated that it was by injudicious treatment at such a time that the ardent, enthusiastic mind of the late Charles Bradlaugh was alienated from Christian truth. Intelligent sympathy is what the young desire and crave for at such seasons. Then it is that the man who has kept his mind fresh and active by wide and generous study finds the due reward of his labours. He does not attempt to meet doubts and difficulties by foolish denunciations. He knows that such doubts are in the air; that they meet the young in the newspapers, magazines, conversations of the day. He proves by his instructions that he knows of them and enters into them. He encourages frank discussion of them, and thus often proves himself at a very trying time the most helpful and consoling friend to the young and troubled spirit.
Confirmation, if viewed merely from the purely human side, and if we say nothing at all about a Divine blessing, offers a magnificent opportunity for a wise pastor of souls. He will, indeed, treat different ranks in different ways. A class of ploughboys or of village lads and girls need plain speaking on the great facts of life and of the Gospel, while the higher and more educated or sharper inhabitants of cities and towns require teaching which will embrace the problems of modern thought, as well as the foundation truths of morals. A perfunctory repetition of the Church Catechism, as in some parishes, or a brief study of a portion of the Greek Testament, as in some of our public schools, is a miserable substitute for that careful preparation, embracing devotional as well as intellectual preparation, which such an important function demands. Then, again, the method in which confirmation is administered calls for improvement and change. The confirmation of immense crowds at central churches tends to confirm the mere mechanical idea about confirmation. Parochial confirmations, a confirmation of the young of each congregation in presence of the congregation itself, that is the standard at which we should aim. The Church of Rome can give us wise suggestions on this point. Some time ago I noticed an account of a Roman Catholic confirmation in the west of Ireland. It was held in a town of twelve or fifteen thousand inhabitants. The bishop took a week for the confirmations in that town, examining all the children beforehand, bringing them thus into direct contact with himself as their supreme pastor, and assuring himself of the sufficiency of their preparation.
II. We have now noted some of the defects connected with modern confirmations; but the conduct of Simon Magus and this incident at Samaria remind us that defects and shortcomings must ever exist, as they existed in the Church of the Apostles. We note here Simons offer and St. Peters address, Simon Magus had believed, had been baptised, and doubtless had also been confirmed by the Apostles. In the case of some of the Samaritans, at least, the presence of the Holy Ghost must have been proved by visible or audible signs, for we are told that when Simon saw that through the imposition of apostolic hands the Holy Ghost was given, he offered them money to enable him to do the same. His offer sufficiently explains the nature of his faith. He was convinced intellectually of the truth of certain external facts which he had seen. He knew nothing of spiritual want, or the power of sin, or a desire for interior peace and sanctity. He looked upon the Apostles as cleverer jugglers and sorcerers than himself, accessible to precisely the same motives, and therefore he offered them money if they would endow him with the knowledge and power they possessed and exercised. The Acts of the Apostles, as a mirror of all Church history, thus selects for our instruction an event which sounds a warning needful for every age.
Simon Magus had a mere intellectual knowledge of the truth, and that mere intellectual knowledge, apart from a moral and spiritual conception of it, plunged him into a deeper fall than otherwise might have been the case. Simon Magus was a typical example of this, and successive centuries have offered many notable imitations. Julian the Apostate was brought up as a Christian clergyman, and used to read the lessons in Church, whence he would adjourn to join in the polluting rites of paganism; and so it has been from age to age, till in our own time some of the bitterest opponents of Christianity, at home or in the mission field, have been those who, like Simon, knew of the Gospel facts, but had tasted nothing of the Gospel life.
We may derive from this incident guidance in a difficult controversy which has of late made much stir. Men have asserted that Christian missionaries were giving far too much time to mere intellectual training of pagans, instead of devoting themselves to evangelistic work. A writer who has never visited the mission-field has no right to pass judgment on such a matter. But cannot we read in this passage a warning against such a tendency? Intellectual conviction does not mean spiritual conversion. Of course we know that no human effort can ensure spiritual blessings, but if intellectual training of clever pagan youths, and not spiritual work, be regarded as the great object of Christian missions; if the Holy Ghost be not honoured by being made the supreme lord of heart and life and work, we cannot expect any blessed results to follow. We read very little in the earliest ages of the Church about educational missions. The work of education was not despised. The school of Alexandria from the earliest times held high the standard of Christian scholarship. But that school, though open, like all ancient academies, to every class, was primarily intended for the training of Christian youth, placing before all other studies the Divine science of theology.
The offer, again, of Simon Magus, has given a name to a sin which has been found prevalent in every age and in every country. The sin has, indeed, taken different shapes. Simony, throughout the Middle Ages, was a common vice against which some of the more devout Popes strove long and vigorously. In England and according to English law simony means still the purchase of spiritual office or spiritual functions. It would be simoniacal for a bishop to receive money for conferring holy orders or for appointment to a living. It would be an act of simony for a man to offer or give money to attain either holy orders or a living. How then, it may be said, does the unhallowed traffic in Church livings continue to flourish? Simply because, through colourable evasions, men bring themselves to break the spirit of the law while they keep within its strict letter. Simony, how ever, is a much more extensive and far-reaching corruption than the purchase of ecclesiastical benefices. Simony can take subtler shapes and can adapt itself to conditions very different from those which prevail under an established Church. Every one recognises, in word at least, the scandalous character of money traffic in Church offices. Even those who really practise it, hide from themselves, by some device or excuse, the character of their action. But the simoniacal spirit, the essence of Simons sin, is found in many quarters which are never suspected. What is that essence? Simon desired to obtain spiritual power and office, not in the Divine method, but in low earthly ways. Money was his way because it was the one thing he valued and had to offer; but surely there are many other ways in which men may unlawfully seek for spiritual office and influence in the Church of Christ. Many a man who would never dream of offering money in order to obtain a high place in the Church, or would have been horrified at the very suggestion, has yet resorted to other methods just as effective and just as wrong. Men have sought high position by political methods. They have given their support to a political party, and have sold their talents to uphold a cause, hoping thereby to gain their ends. They may not have given gold which comes from the mine to gain spiritual position, but they have all the same given a mere human consideration, and sought by its help to obtain spiritual power; or they preach and speak and vote in Church synods and assemblies with an eye to elections to high place and dignity. An established Church, with its legally secured properties and prizes, may open a way for the exercise of simony in its grosser forms. But a free Church, with its popular assemblies, opens the way for a subtler temptation, leading men to shape their actions, to suppress their convictions, to order their votes and speeches, not as their secret conscience would direct them, but as human nature and earthly considerations would tell them was best for their future prospects. How many a speech is spoken, how many a sermon is preached, how many a vote is given, not as the Holy Ghost directs, but under the influence of that unhallowed spirit of sheer worldliness which led Simon to offer money that he too might be enabled to exercise the power which the unworldly Apostles possessed. The spirit of simony may just as really lead a man to give a vote or to abstain from voting, to make a speech or keep silence, as it led men in a coarser and plainer age to give bribes for the attainment of precisely the same ends. In this respect, again, as warning against the intrusion of low earthly motives in the concerns of the Divine society, the Acts of the Apostles proves itself a mirror of universal Church history.
Then we have the address of St. Peter to this notorious sinner. It is very plain-spoken. The Apostle had been himself a great sinner, but he had not been harshly or roughly dealt with, because he had become a great penitent. St. Peter was most sympathetic, and could never have spoken so sharply as he did to Simon Magus had he not perceived with quick spiritual insight the inborn baseness and hollowness of the mans character. Still he does not cut him off from hope. He speaks plainly, as Christs ministers should ever do when occasion requires, Simon Magus was a man of great influence in Samaria, but there was no "fear of man which bringeth a snare" about the Apostles, and so St. Peter fearlessly tells Simon his true position. "He was in the gall of bitterness and bond of iniquity." He indicates to him, however, the steps which, whether then or now, a person in that position should take if he desires to escape from the due reward of his deeds. "Repent therefore of this thy wickedness." Repentance, then, is the first step which a man whose heart is not right in Gods sight has to take. There was no hesitation, as we have already remarked when speaking of St. Peters preaching at Jerusalem, about pressing upon men the duty of hearty, sincere repentance, embracing sorrow for sin and genuine amendment of life. Then having exhorted to repentance, the Apostle proceeds, "And pray the Lord, if perhaps the thought of thy heart shall be forgiven thee." Prayer is the next step. First comes repentance, then prayer, and then forgiveness. There was nothing in St. Peters teaching which lends the least countenance to the modern error which teaches that an unconverted man should not pray, that his one duty is to believe, and, till he does so, that his prayer is unacceptable to God. Simon Magus was as estranged from God as a human soul could well have been, yet St. Peters word to him then, and his word to every sinner still, would be an exhortation to diligent prayer. "Pray God if perhaps the thought of thine heart shall be forgiven thee." The exhortation of Peter was blessed, for the time, to the sinner. It awoke a temporary sense of sin, though it wrought no permanent change. It has left, however, an eternal blessing and a permanent direction to the Church of Christ. In his preaching on the day of Pentecost to the Jews of Jerusalem, he shows us how to deal with those who are not as yet partakers of the Christian covenant. "Repent ye, and be baptised every one of you in the name of Jesus Christ," was his message to the devout Jews of Jerusalem; "Repent and pray" is his message to the sinner who has been brought, all unworthy, into the kingdom of light and grace, but knows nothing of it in heart and life. St. Peter valued the blessings of belief in Christ and admission by baptism into His kingdom, but he knew that these benefits only intensified a mans condemnation, if not realised in heart and lived in practice. St. Peters visit to Samaria in company with St. John has much to teach the Church on many other points, as we have pointed out, but no lesson which can be derived from it is so important as that which declares the true road for the returning sinner to follow, the value of repentance, the efficacy of heartfelt prayer, the supreme importance of a heart right in the sight of God.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv18, 20 18, 19. When Simon saw … he offered them…
18, 19. When Simon saw … he offered them money. Uninstructed in the lofty spirit of the gospel, ambitious to possess this power peculiar to the apostles, he is sordid enough to offer money for it. His sin was not that he aspired to this power, but that he sought to buy it. He had very crude conceptions of the spirit of Christianity. It is not stated, but it is easy to infer, that he was not one of those upon whom the apostles had bestowed the divine gift.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv22–24 22. “Repent therefore from this sin of thine, and…
22. “Repent therefore from this sin of thine, and pray the Lord if perchance the thought of thine heart shall be forgiven thee.” This verse confirms the conclusion that Simon backslid by yielding to that old predominant phase of inbred sin, i. e., the love of money, which had played so conspicuous a part in his former ministry. God help all the preachers to take warning over the sad fate of Simon Magus and Judas Iscariot, and myriads of others, ruined world without end by the love of money. No wonder our Savior condemns the hireling shepherd, assuring us that he can not be depended on; but that he will run away when the wolf comes. What can we expect of the hireling ministry who this day girdle the globe, with their Briarean arms reaching out after “filthy lucre” instead of souls.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v21
Acts
SIMON THE SORCERER
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Act 8:21.
The era of the birth of Christianity was one of fermenting opinion and decaying faith. Then, as now, men’s minds were seething and unsettled, and that unrest which is the precursor of great changes in intellectual and spiritual habitudes affected the civilised world. Such a period is ever one of predisposition to superstition. The one true bond which unites God and man being obscured, and to the consciousness of many snapped, men’s minds become the prey of visionary terrors. Demand creates supply, and the magician and miracle-worker, the possessor of mysterious ways into the Unknown, is never far off at such a time. Partly deceived and partly deceiving, he is as sure a sign of the lack of profound religious conviction and of the presence of unsatisfied religious aspirations in men’s souls, as the stormy petrel or the floating seaweed is of a tempest on the seas.
So we find the early preachers of Christianity coming into frequent contact with pretenders to magical powers. Sadly enough, they were mostly Jews, who prostituted their clearer knowledge to personal ends, and having tacked on to it some theosophic rubbish which they had learned from Alexandria, or mysticism which had filtered to them from the East, or magic arts from Phrygia, went forth, the only missionaries that Judaism sent out, to bewilder and torture men’s minds. What a fall from Israel’s destination, and what a lesson for the stewards of the ‘oracles of God’!
Of such a sort were Elymas, the sorcerer whom Paul found squatting at the ear of the Roman Governor of Cyprus; the magicians at Ephesus; the vagabond Jews exorcists, who with profitable eclecticism, as they thought, tried to add the name of Jesus as one more spell to their conjurations; and, finally, this Simon the sorcerer. Established in Samaria, he had been juggling and conjuring and seeing visions, and professing to be a great mysterious personality, and had more than permitted the half-heathen Samaritans, who seem to have had more religious susceptibility and less religious knowledge than the Jews, and so were a prepared field for all such pretenders, to think of him as in some sense an incarnation of God, and perhaps to set him up as a rival or caricature of Him who in the neighbouring Judaea was being spoken of as the power of God, God manifest in the flesh.
To the city thus moved comes no Apostle, but a Christian man who begins to preach, and by miracles and teaching draws many souls to Christ.
The story of Simon Magus in his attitude to the Gospel is a very striking and instructive one. It presents for our purpose now mainly three points to which I proceed to refer.
I. An instance of a wholly unreal, because inoperative, faith.
‘He believed,’ says the narrative, and believing was baptized. It is worth noting, in passing, how the profession of faith without anything more was considered by the Early Church sufficient. But obviously his was no true faith. The event showed that it was not.
What was it which made his faith thus unreal?
It rested wholly on the miracles and signs; he ‘wondered’ when he saw them. Of course, miracles were meant to lead to faith; but if they did not lead on to a deeper sense of one’s own evil and need, and so to a spiritual apprehension, then they were of no use.
The very beginning of the story points to the one bond that unites to God, as being the sense of need and the acceptance with heart and will of the testimony of Jesus Christ. Such a disposition is shown in the Samaritans, who make a contrast with Simon in that they believed Philip preaching, while Simon believed him working miracles. The true place of miracles is to attract attention, to prepare to listen to the word. They are only introductory. A faith may be founded on them, but, on the other hand, the impressions which they produce may be evanescent. How subordinate then, their place at the most! And the one thing which avails is a living contact of heart and soul with Jesus Christ.
Again, Simon’s belief was purely an affair of the understanding. We are not to suppose, I think, that he merely believed in Philip as a miracle-worker; he must have had some notion about Philip’s Master, and we know that it was belief in Jesus as the Christ that qualified in the Apostolic age for baptism. So it is reasonable to suppose that he had so much of head knowledge. But it was only head knowledge. There was in it no penitence, no self-abandonment, no fruit in holy desires; or in other words, there was no heart. It was credence, but not trust.
Now it does not matter how much or how little you know about Jesus Christ. It does not matter how you have come to that knowledge. It does not matter though you have received Christian ordinances as Simon had. If your faith is not a living power, leading to love and self-surrender, it is really nought. And here, on its earliest conflict with heathen magic, the gospel proclaims by the mouth of the Apostle what is true as to all formalists and nominal Christians: ‘Thou hast neither part nor lot in this matter, for thy heart is not right.’ One thing only unites to God-a faith which cleanses the heart, a faith which lays hold on Christ with will and conscience, a faith which, resting on penitent acknowledgment of sin, trusts wholly to His great mercy.
II. An instance of the constant tendency to corrupt Christianity with heathen superstition.
The Apostles’ bestowal of the Holy Ghost, which was evidently accompanied by visible signs, had excited Simon’s desire for so useful an aid to his conjuring, and he offers to buy the power, judging of them by himself, and betraying that what he was ready to buy he was also intending to sell.
The offer to buy has been taken as his great sin. Surely it was but the outcome of a greater. It was not only what he offered, but what he desired, that was wrong. He wanted that on ‘whomsoever I lay hands, he may receive the Holy Ghost.’ That preposterous wish was quite as bad as, and was the root of, his absurd offer to bribe Peter. Bribe Peter, indeed! Some of Peter’s successors would have been amenable to such considerations, but not the horny-handed fisherman who had once said, ‘Silver and gold have I none.’
Peter’s answer, especially the words of my text, puts the Christian principle in sharp antagonism to the heathen one.
Simon regards what is sacred and spiritual purely as part of his stock-in-trade, contributing to his prestige. He offers to buy it. And the foundation of all his errors is that he regards spiritual gifts as capable of being received and exercised apart altogether from moral qualifications. He does not think at all of what is involved in the very name, ‘the Holy Ghost.’
Now, on the other hand, Peter’s answer lays down broadly and sharply the opposite truth, the Christian principle that a heart right in the sight of God is the indispensable qualification for all possession of spiritual power, or of any of the blessings which Jesus gives.
How the heart is made right, and what constitutes righteousness is another matter. That leads to the doctrine of repentance and faith.
The one thing that makes such participation impossible is being and continuing in ‘the gall of bitterness, and the bond of iniquity.’ Or, to put it into more modern words, all the blessings of the Gospel are a gift of God, and are bestowed only on moral conditions. Faith which leads to love and personal submission to the will of God makes a man a Christian. Therefore, outward ordinances are only of use as they help a man to that personal act.
Therefore, no other man or body of men can do it for us, or come between us and God.
And in confirmation, notice how Peter here speaks of forgiveness. His words do not sound as if he thought that he held the power of absolution, but he tells Simon to go to God who alone can forgive, and refers Simon’s fate to God’s mercy.
These tendencies, which Simon expresses so baldly, are in us all, and are continually reappearing. How far much of what calls itself Christianity has drifted from Peter’s principle laid down here, that moral and spiritual qualifications are the only ones which avail for securing ‘part or lot in the matter’ of Christ’s gifts received for, and bestowed on, men! How much which really rests on the opposite principle, that these gifts can be imparted by men who are supposed to possess them, apart altogether from the state of heart of the would-be recipient, we see around us to-day! Simony is said to be the securing ecclesiastical promotion by purchase. But it is much rather the belief that ‘the gift of God can be purchased with’ anything but personal faith in Jesus, the Giver and the Gift. The effects of it are patent among us. Ceremonies usurp the place of faith. A priesthood is exalted. The universal Christian prerogative of individual access to God is obscured. Christianity is turned into a kind of magic.
III. An instance of the worthlessness of partial convictions.
Simon was but slightly moved by Peter’s stern rebuke. He paid no heed to the exhortation to pray for forgiveness and to repent of his wickedness, but still remained in substantially his old error, in that he accredited Peter with power, and asked him to pray for him, as if the Apostle’s prayer would have some special access to God which his, though he were penitent, could not have. Further, he showed no sense of sin. All that he wished was that ‘none of the things which ye have spoken come upon me.’
How useless are convictions which go no deeper down than Simon’s did!
What became of him we do not know. But there are old ecclesiastical traditions about him which represent him as a bitter enemy in future of the Apostle. And Josephus has a story of a Simon who played a degrading part between Felix and Drusilla, and who is thought by some to have been he. But in any case, we have no reason to believe that he ever followed Peter’s counsel or prayed to God for forgiveness. So he stands for us as one more tragic example of a man, once ‘not far from the kingdom of God’ and drifting ever further away from it, because, at the fateful moment, he would not enter in. It is hard to bring such a man as near again as he once was. Let us learn that the one key which opens the treasury of God’s blessings, stored for us all in Jesus, is our own personal faith, and let us beware of shutting our ears and our hearts against the merciful rebukes that convict us of ‘this our wickedness,’ and point us to the ‘Lamb of God which taketh away the sin of the world,’ and therefore our sin.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv18–24 18, 19. In the above remarks upon the incident…
18, 19. In the above remarks upon the incident before us, we have assumed that the gift imparted was miraculous. This assumption is justified by the fact that it was a matter of observation by those who were not recipients of it, as is evident from the next statement of the text. (18) " And when Simon saw, that through the laying on of the apostles' hands the Holy Spirit was given, he offered them money, (19) saying, Give me also this authority, that on whomsoever I lay hands he may receive the Holy Spirit. " The form of this proposition shows that the Holy Spirit did not come upon these persons directly from heaven, as upon the apostles on the day of Pentecost, but that it was imparted through imposition of hands. This marks the difference between the immersion in the Holy Spirit, to which the event on Pentecost belongs, and the impartation of the Holy Spirit, to which we refer the present case. The latter was effected through human agency; the former without it.
In order to account for the impious proposition of Simon, we must remember his former mode of life, and consider the mental habits which must have been cultivated. Having been accustomed to the performance of astonishing tricks as a means of making money, and to the increase of his stock in trade by purchasing the secret of every new trick which he met with among his brother magicians, he had acquired the habit of looking upon every thing of an astonishing character with reference to the money which might be in it. When, now he saw that by imposition of the apostles' hands the miraculous power of the Spirit was imparted, and remembered that there were many even among the disciples, who had not yet received the coveted gift, he at once perceived that the power to impart it could be made a source of great profit. His overruling avarice, mingled with intense fondness for popular influence, prompted him to seek this power. The blinding influence of these passions prevented him from seeing the impropriety either of offering to buy it, or of intending to sell it; for certainly, if he had realized the light in which his proposition should be regarded, he would not have ventured to make it.
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain On v18 The blasphemous demand of Simon:
The blasphemous demand of Simon:
v. 18. And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, ha offered them money,
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v. 19. saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.
v. 20. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.
v. 21. Thou hast neither part nor lot in this matter; for thy heart is not right in the eight of God.
v. 22. Repent therefore of this thy wickedness, and pray God if perhaps the thought of thine heart may be forgiven thee.
v. 23. For I perceive that thou art in the gall of bitterness and in the bond of iniquity.
v. 24. Then answered Simon and said, Pray ye to the Lord for me that none of these things which ye have spoken come upon me.
v. 25. And they, when they had testified and preached the Word of the Lord, returned to Jerusalem, and preached the Gospel in many villages of the Samaritans.
The faith of Simon the Magician had undoubtedly been real enough in the beginning, and he had not acted the hypocrite when he asked to be baptized. But here there were two factors which were too strong for the young plant in his heart. In the first place, he was not included in the number of those to whom the extraordinary communication of the Spirit’s power was vouchsafed. And in the second place, his witnessing of this transaction had awakened the former love of money and influence over others in his heart. The combination of these facts was too strong for him, and he lost his faith. When he saw that Peter transmitted the miraculous gift of the Spirit by the laying on of hands, he brought forth money and offered it to the apostles, with the demand that they give him this power also, to impart the Holy Ghost by the imposition of hands. Simon was right in calling this gift a power, but he was wrong in thinking that it was a commodity of barter and sale. He may, in his former business, have purchased many a secret of sorcery from other masters, and therefore concluded that the same course might be followed in this instance also. But it was a blasphemous demand of covetousness, and his sin has ever since been known as simony. "This is simony, properly so called, if one buys or sells a spiritual office, possession, gift, or power for money, as Simon Magus did. When he saw that the Holy Ghost was given by the imposition of the hands of the apostles, he offered them money and said: Give me the power also, that, if I lay my hands upon someone, he receive the Holy Ghost; desiring thus that he might have the Holy Ghost, after having purchased Him for money, in his power, to have Him do what pleased him. " The infamous demand of Simon Magus aroused the impulsive resentment of Peter. Full of righteous indignation he calls out to him: Thy money with thee be into destruction! It is a violent expression of horror on the part of Peter that anyone would even think of desecrating the most wonderful gift in the world by such blasphemous thoughts. That Simon should have gained the idea that a free gift of God might be purchased with money showed that he mistook entirely the source and meaning of the power which he desired. Peter therefore tells him that he has neither part nor lot in this matter, that he could not hope to share either the possession of the gift with the faithful, nor its ministry with any of the disciples. The demand of Simon put him entirely outside the pale of the Church; it showed that his heart was not sincere in his profession of Christianity, it could not stand without blame in the sight of God. There was only one course advisable under the circumstances, namely, that he repent of this wickedness, change his heart to a condition which would be well-pleasing to God. Incidentally, he should pray the Lord, with whom only there is forgiveness, that He might forgive him the blasphemous idea of his heart.
The words of Peter do not make the matter of forgiveness after sincere repentance a doubtful thing, but he stresses the need for sincerity in regard to this grave offense. A mere lip repentance would not suffice before the eyes of the omniscient God. And the seriousness of the situation is further stressed when Peter says that he perceives Simon Magus to be in the intense, malignant, poisonous bitterness of gall and wormwood and held firmly in the bonds of unrighteousness. It seems to have been with Simon as in the story of the man that has turned out the unclean spirit, who returned with seven others worse than himself. Not the mincing of words, but the preaching of the Law in all its uncompromising severity was demanded by the situation, and Peter acted accordingly. Some effect this scathing speech of Peter certainly had, namely, that of thoroughly terrifying Simon, so far as the results of his sins, were concerned. He asks the apostles to pray for him that none of the things of which Peter had spoken might strike him. His words indicate fear of the results of sin, but no change of heart in true repentance. That is all the inspired record says of the matter, and although second century traditions have added much legendary material, this seems in no way trustworthy. The story as it stands contains some very earnest lessons. Simon Magus is a type of the temporary believers, of those that have turned to Christ in faith, but were not firmly established, and succumbed to the first temptation. The example of Peter shows how such persons must be dealt with when they are exposed. The wickedness and hypocrisy of their hearts must be rebuked with all severity in order that, by God’s grace, true repentance may be worked in them for the salvation of their souls. After this disagreeable incident the apostles turned back to the real work for which they had come down. They bore witness to Christ in the most convincing manner; they spoke the Word of the Lord, thus performing the work of both testifying and teaching, according to the Lord’s commission to them. And then, having accomplished the object of their journey, they started on their return to Jerusalem. But they made the trip in a leisurely fashion, which enabled them to preach the Gospel in many villages of the Samaritans outside of the capital of the district. Their hearts were filled with true missionary zeal, which permits no opportunity for spreading the Gospel to pass by. It was a time of cheerful harvest such as the Lord had predicted, Joh 4:37. Such times of spiritual awakening and harvesting have been recorded since in more than one instance. In such cases it seems as though the Lord calls large masses of people simultaneously. The effect and the success of the preaching of the Gospel are in His hand, a fact of comfort to all workers in the vineyard of the Lord.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv18, 20, 24 the Holy Spirit was given through the laying on…
the Holy Spirit was given through the laying on of the apostles' hands
This can be stated in active form. AT: "the apostles gave the Holy Spirit by laying their hands on people" (See: Active or Passive)
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that whoever I place my hands on might receive the Holy Spirit
"that I can give the Holy Spirit to anyone on whom I place my hands"
translationWords
Holy Spirit
apostle
hand
power
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v24 8:24 Simon recognized the need for Peter to intercede…
8:24 Simon recognized the need for Peter to intercede in prayer for him, but it is not clear that he repented and turned from his wickedness. His main concern was apparently to avoid the terrible consequences that Peter predicted when his wicked motives were exposed.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.