Acts 8:14-24
14Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 15who, when they had come down, prayed for them that they might receive the Holy Spirit. 16For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus. 17Then they laid hands on them, and they received the Holy Spirit.
18And when Simon saw that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money, 19saying, “Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit.”
20But Peter said to him, “Your money perish with you, because you thought that the gift of God could be purchased with money! 21You have neither part nor portion in this matter, for your heart is not right in the sight of God. 22Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you. 23For I see that you are poisoned by bitterness and bound by iniquity.”
24Then Simon answered and said, “Pray to the Lord for me, that none of the things which you have spoken may come upon me.”
· (Verse 14-16) – The Apostles hear that Samaria had received the Word and they send John and Peter to them who pray that they might receive the Holy Spirit. They had not yet received the Holy Spirit as they knew only of the the baptism of John.
· (Verse 17) – They laid hands on them and they received the Holy Spirit.
· (Verse 18-19) – When Simon sees the coming of the Spirit, he covets it and offers money to the Apostles if they will give him the ability to give that gift to others.
· (Verse 20) – Peter rebukes and condemns him for coveting the gift of God for money’s sake.
· (Verse 21 – He is not saved and his heart is not right with God.
· (Verse 22) – He needs repentance and to be forgiven such wickedness.
· (Verse 23) – Peter sees that he is in an unsaved condition.
· (Verse 24) – Simon asks Peter to pray for him that none of what Peter says truly happens to him.
What Do I Think About It?
(Verse 14) - They sent - That is, the apostles “deputed” two of their number. This shows conclusively that there was no “chief” or ruler among them. They acted as being equal in authority. The reason why they sent Peter and John was probably that there would be a demand for more labor than Philip could render; a church was to be founded, and it was important that persons of experience and wisdom should be present to organize it, and to build it up. The “harvest” had occurred in Samaria, of which the Savior spoke (John 4:35), and it was proper that they should enter into it. In times of revival there is often more to be done than can be done by the regular servant of a people, and it is proper that he should be aided from outside.
Peter - This shows that “Peter” had no such authority and primacy as the Roman Catholics claim for him. He exercised no authority in “sending” others, but was himself “sent.” He was appointed by THEIR united voice, instead of claiming the power himself of directing “them.”
And John - Peter was ardent, bold, zealous, rash; John was mild, gentle, tender, persuasive. There was wisdom in uniting them in this work, as the talents of both were needed; and the excellencies in the character of the one would compensate for the defects of the other. It is observable that the apostles sent “two” together, as the Savior had himself done. (See Mark 6:7).
(Verse 15) - Were come down - To Samaria. Jerusalem was generally represented as “up,” or “higher” than the rest of the land, (Matt. 20:18; John 7:8).
Prayed for them - They sought at the hand of God the extraordinary communications of the Holy Spirit. They did not even pretend to have the power of doing it without the aid of God.
That they might receive the Holy Ghost - The main question here is, what was meant by the Holy Spirit? In Acts 8:20, it is called “the gift of God.” The following remarks may make this plain:
(1) It was not that gift of the Holy Spirit by which “the soul is converted,” for they had this when they believed, (Acts 8:6). Everywhere the conversion of the sinner is traced to his influence. (Compare John 1:13).
(2) It was not the ordinary influences of the Spirit by which “the soul is sanctified”; for sanctification is a progressive work, and this was sudden.
(3) It was something that was discernible by “external effects”; for Simon saw (Acts 8:18) that this was done by the laying on of hands.
(4) The phrase “the gift of the Holy Spirit,” and “the descent of the Holy Spirit,” signified not merely his “ordinary” influences in converting sinners, but those “extraordinary” influences that attended the first preaching of the gospel - the power of speaking with new tongues (Acts 2), the power of working miracles, etc., (Acts 19:6).
(5) This is further clear from the fact that Simon wished to “purchase” this power, evidently to keep up his influence among the people, and to retain his ascendancy as a juggler and sorcerer. But surely Simon would not wish to “purchase” the converting and sanctifying influences of the Holy Spirit; it was the power of working miracles. These things made it clear that by the gift of the Holy Spirit here is meant the power of speaking with new tongues (compare 1 Cor. 14) and the power of working miracles. And it is further clear that “this” passage should not be adduced in favor of “the rite of confirmation” in the Christian church. For, besides the fact that there are now no “apostles,” the thing spoken of here is entirely different from the rite of confirmation. “This” was to confer the extraordinary power of working miracles; “that” is for a different purpose.
(6) It is apparent that this kind of thing happened to demonstrate that the new work that was being effected by God was indeed not just for the Jew, but also for the entire world. We see this sending and laying of hands to demonstrate that each “new” group is included in the work and they, in turn, demonstrate the evidences that are mentioned.
(Verse 16) - He was fallen - This expression is several times applied to the Holy Spirit, (Acts 10:44; 11:15). It does not differ materially from the common expression, “The Holy Spirit descended.” It means that he came from heaven; and the expression “to fall,” applied to his influences, denotes the “rapidity” and “suddenness” of his coming. (Compare Acts 19:2).
In the name of the Lord Jesus - See the notes on Acts 2:38. (See also Acts 10:48; 19:5-6). It was important that the Apostles not portray this as a continuance of Judaism, but that it was a “new” work done in the Name of Jesus Christ. We need to be certain that we understand that this is not Judaism reborn, or refurbished, or completed. It is the work to which Judaism pointed (when properly understood) but it was not just another form of Judaism.
(Verse 17) - Then laid they their hands - This was an act of “prayer,” expressing an invocation to God that he would impart the blessing to “them.” On “how many” they laid their hands is not said. It is evident that it was not on “all,” for they did not thus lay hands on Simon. Perhaps it was done on a few of the more prominent and leading persons, who were to be employed particularly in bearing witness to the truth of the gospel. It was customary to lay the hands on any person when a “favor” was to be conferred or a blessing imparted. (See Matt. 9:18). Again, we note that this was an almost symbolic demonstration that this group (here, the Samaritans) were included and were a part of what God was doing in the larger community.
(Verse 18-19) - Simon saw - That is, he witnessed the extraordinary effects, the power of speaking in a miraculous manner, etc. (See the notes on Acts 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.
(Verse 20) - Thy money perish with thee - This is expressive of the horror and indignation of Peter at the base offer of Simon. It is not to be understood as an imprecation on Simon. The main idea is the apostle’s contempt for the “money,” as if he regarded it as of no value. “Let your money go to destruction. We abhor your impious offer. We can freely see “any” amount of money destroyed before we will be tempted to sell the gift of the Holy Spirit.
But there was here also an expression of his belief that “Simon” also would perish. It was a declaration that he was hastening to ruin, and AS IF this was certain, Peter says, let your money perish “too.” Simon’s attitude was a demonstration of his unsaved state. He showed, by his actions, that he was not a child of God.
The gift of God - That which he has “given,” or conferred as a favor. The idea was absurd that what God himself gave as a sovereign could be purchased. It was “impious” to think of attempting to buy with worthless gold what was of so inestimable value. The “gift of God” here means the extraordinary influences of the Holy Spirit, (Acts 10:45; 11:17). How can we pay a “price” to God? All that “we” can give, the silver, and the gold, and the cattle on a thousand hills, belong to him already. We have “nothing” which we can present for his favors.
And yet there are many who seek to “purchase” the favor of God. Some do it by alms and prayers; some by penance and fasting; some by attempting to make their own hearts better, and by self-righteousness; and some by penitence and tears. All these will not “purchase” his favor. Salvation, like every other blessing, will be “his gift”; and if ever received, we must be willing to accept it on his own terms; at his own time; in his own way. We are without merit; and if saved, it will be by the sovereign grace of God.
(Verse 21) - Neither part - You have no “portion” of the grace of God; that is, you are destitute of it altogether. This word commonly denotes the “part” of an inheritance which falls to one when it is divided.
Nor lot - This word means properly a portion which “falls” to one when an estate, or when spoil in war is divided into portions, according to the number of those who are to be partakers, and the part of each one is determined by “lot.” The two words denote “emphatically” that he was in no sense a partaker of the favor of God.
In this matter - Greek: in this “word”; that is, thing. That which is referred to here is the religion of Christ. Simon was not a Christian. It is remarkable that Peter judged him so soon, and when he had seen but “one” act of his. But it was an act which satisfied him that he was a stranger to religion. One act may sometimes bring out the “whole character”; it may evince the “governing” motives; it may show traits of character utterly “inconsistent” with true religion; and then it is as certain a criterion as any long series of acts.
Thy heart - Your “affections,” or “governing motives”; your principle of conduct. (Cp, 2 Kings 10:15). You love gold and popularity, and not the gospel for what it is. There is no evidence here that Peter saw this in a miraculous manner, or by any supernatural influence. It was apparent and plain that Simon was not influenced by the pure, disinterested motives of the gospel, but by the love of power and of the world.
In the sight of God - That is, God sees or judges that your heart is not sincere and pure. No external profession is acceptable without the heart. Reader, is your heart right with God? Are your motives pure; and does “God” see there the exercise of holy, sincere, and benevolent affections toward him? God “knows” the motives; and with unerring certainty he will judge, and with unerring justice he will fix our doom according to the affections of the heart.
(Verse 22) - Repent, therefore - Here we may remark:
(1) That Simon was at this time an unconverted sinner.
(2) That the command was given to him “as such.”
(3) That he was required to “do the thing”; not to wait or seek merely, but actually to repent.
(4) That this was to be the “first step” in his conversion. He was not even directed to “pray” first, but his first indispensable work was to “repent”; that is, to exercise proper sorrow for this sin, and to “abandon” his plan or principle of action.
And this shows:
(1) That all sinners are to be exhorted to “repent,” as their first work. They are not to be told to “wait,” and “read,” and “pray,” in the expectation that repentance will be “given” them. With such helps as they can obtain, they are to “do the thing.” This is not to imply that such repentance is entirely a human act, but rather that such repentance is the first demonstration that a heart has truly been granted regeneration by God. It is not that one repents and then is regenerated; rather, it is that one is regenerated by God and then one repents.
(2) Prayer will not be acceptable or heard unless the sinner comes “repenting”; that is, unless he regrets his sin, and “desires” to forsake it. Then, and then only, will he be heard. When he comes “loving” his sins, and resolving still to practice them, God will not hear him. When he comes “desirous” of forsaking them, grieved that he is guilty, and “feeling” his need of help, God will hear his prayer. (See Isa. 1:15; Mic. 3:4; Prov. 1:28; Ps. 66:18). The sad truth is that one can pray all one wishes (and many do), but unless the heart has been regenerated and that prayer is offered in repentance, God does not “hear” it.
And pray God - Having a “desire” to forsake the sin, and to be pardoned, “then” pray to God to forgive. It would be absurd to ask forgiveness until a man felt his need of it. This shows that a sinner “ought” to pray, and “how” he ought to do it. It should be with a desire and purpose to forsake sin, and in that state of mind God will hear the prayer. (Compare Dan. 4:27).
If perhaps - There was no certainty that God would forgive him; nor is there any evidence either that Simon prayed, or that he was forgiven. This direction of Peter presents “another” important principle in regard to the conduct of sinners. They are to be directed to repent; not because they have the “promise” of forgiveness, and not because they “hope” to be forgiven, but because sin “is a great evil,” and because it is “right” and “proper” that they should repent, whether they are forgiven or not. That is to be left to the sovereign mercy of God. THEY are to repent of sin, and then they are to feel, not that they have any CLAIM on God, but that they are dependent upon Him, and must be saved or lost at His will. They are not to suppose that their tears will PURCHASE forgiveness, but that they lie at the footstool of mercy, and that there is HOPE - not certainty - that GOD will forgive. The language of the humbled sinner is:
“Perhaps he will admit my plea,
Perhaps will hear my prayer;
But if I perish I will pray,
And perish only there.
“I can but perish if I go;
I am resolved to try;
For if I stay away, I
Know I shall forever die.”
The thought - Your “purpose,” or “wish.” “Thoughts” may be, therefore, evil, and need forgiveness. It is not open sin only that needs to be pardoned; it is the secret purpose of the soul.
(Verse 23) – For I perceive - That is, by the act which he had done. His offer had shown a state of mind that was wholly inconsistent with true religion. One single sin “may” as certainly show that there is no true piety as MANY acts of iniquity. It may be so decided, so malignant, so utterly inconsistent with just views as at once to determine what the character is. The sin of Simon was of this character. Peter here does not appear to have claimed the power of judging the “heart”; but he judged, as all other people would, by the act.
In the gall - This word denotes properly “bile,” or “that bitter, yellowish-green fluid that is secreted in the liver.” Hence, it means anything very bitter; and also any bad passion of the mind, as anger, malice, etc. We speak of “bitterness” of mind, etc.
Of bitterness - This is a Hebraism; the usual mode of expressing the “superlative,” and means “excessive bitterness.” The phrase is used respecting idolatry (Deut. 29:18, “Lest there should be among you a root that beareth gall and wormwood.” A similar expression occurs in Heb. 12:15, “Lest any root of bitterness springing up, trouble you.”) “Sin” is thus represented as a “bitter” or poisonous thing; a thing not only “unpleasant” in its consequences, but ruinous in its character, as a poisonous plant would be in the midst of other plants, (Jer. 2:19, “It is an evil and bitter thing that thou hast forsaken the Lord thy God”; Jer. 4:18; Rom. 3:14, “Whose mouth is full of cursing and bitterness”; Eph. 4:31). The meaning here is, that the heart of Simon was full of dreadful, malignant sin.
Bond of iniquity - Or, that thou art “bound by” iniquity. That is, that it has the rule over you, and “binds” you as a captive. Sin is often thus represented as “bondage” and “captivity,” (Ps. 116:16; Prov. 5:22, “He shall be holden with the cords of his sins”; Rom. 7:23-24). These expressions prove conclusively that Simon was a stranger to religion.
(Verse 23) - Pray ye - Here we can remark:
(1) That Simon was directed to pray for himself (Acts 8:22), but he had no disposition to do it, but was willing to ask others to do it for him. Sinners will often ask others to pray for them, when they are too proud, or too much in love with sin, to pray for themselves.
(2) The main thing that Peter wished to impress on him was a sense of his sin. Simon did not regard this, but looked only to the punishment. He was terrified and alarmed; he sought to avoid future “punishment,” but he had no alarm about his “sins.” So it is often with sinners. So it was with Pharaoh (Exo. 8:28, 32), and with Jeroboam (1 Kin. 13:6). Sinners often quiet their own consciences by asking ministers and Christian friends to pray for them, while “they” still purpose to persevere in iniquity. If people expect to be saved, they must pray “for themselves”; and pray not chiefly to be freed from “punishment,” but from the “sin which deserves hell.” This is all that we hear of Simon in the New Testament; and the probability is, that, like many other sinners, he did NOT pray for himself, but continued to live in the gall of bitterness, and died in the bond of iniquity. The testimony of antiquity is decided on that point. (See the notes on Acts 8:9).
It is never proper to take the word of profession as absolute proof of conversion. Certainly, as the Apostles did in the case of Simon, the professing Christian ought to be treated well and as a member the group, and not mistreated or treated with distrust or disdain. Neither ought there be any outright “tests” for people to pass before they are admitted to fellowship. We ought to warmly and cheerfully accept them to the group and treat them as one of us.
However, that does not mean that we take their confession as categorical proof of their genuine conversion, for this is not so. Many profess that are not truly redeemed. The only test that we can apply is the test that is applied here. Their lives must be changed and they must demonstrate the fruit of salvation in a changed behavior. Simon was the same, essentially, after his profession, as he was before it! This indicated to the Apostles that he was, indeed, not truly saved. We ought not to be afraid to make such judgments and to speak the words of rebuke and correction to such folks.
We are too anxious for converts I think, to anxious that people like us and that we not appear harsh or condemning. It is also true that we simply, many times, just do not understand the truths of the Gospel and we do realize the great things that are at stake in these matters. It was critical that Simon understand that he was not right with God. It was important that Peter and the other Apostles not convey to him the idea they thought that he was “OK” or allow him to believe that they thought that he was a redeemed person after he had clearly and unmistakably portrayed himself as unsaved. This is perhaps the most difficult thing in the Christian life, but it is a mantle we must take unto ourselves!
I need to be certain that I am including others in the body when they profess, but I also need to be watching and be willing to challenge and be used of God to call those who are mere professors to repent of their sin when they demonstrate that they are not truly saved.