Act 8:18 | KingComments | STEP | The only outward display that is noticed by Simon is the laying on of the hands of the apostles. He understands that this is something he cannot do, but what he would like to be able to do because of his spiritual ability. He is willing to pay for it and offers Peter and John money so that they would give him that power. This is where the word ‘simony’ comes from, an expression that means that someone is looking for financial gain in spiritual things or for buying offices. Such people believe that Godliness is a means of gain ( ). It covers all forms of trade in spiritual matters. It is the third time that evil appears in the church and all three times it has to do with money. Inwardly, Simon had no part in the new life, as can be seen from the words Peter speaks to him. It seemed wonderful to him to lay hands on people and give them the Holy Spirit in this way. In this way he would regain his power over people. What Philip did not recognize, is sharply denounced by Peter. Simon is a corrupt man. To think that spiritual gifts or even the Holy Spirit can be obtained from God through money makes Christ’s work worthless. It is greatly to the dishonor of God and Christ and is no other than the work of satan. The sharp judgment of Peter is the only correct response. Simon is an outward follower, while he invents other things in his heart. He is still busy with himself. Peter concludes from Simon’s question that his heart is not right before God. After pronouncing the judgment, Peter offers Simon the way to salvation. For that he needs to repent of his wickedness. He must radically condemn that evil lust for power and prestige before God and turn his back on it. At the same time he must pray to the Lord for the forgiveness of his heart’s intention. Here we see that not only deeds are judged, but also the intention of the heart. This concerns the devising and pursuit of evil in his heart, even before it has actually happened. There is still hope for Simon if he repents. Peter, who through the Holy Spirit can discern which spirit is in Simon ( ), sees in what he is imprisoned. He is in “the gall of bitterness” because of his loss of influence on the Samaritans who believed the gospel. He is also “in the bondage of iniquity” because he is not seeking the right of God, but his own right. Simon is more appalled by what Peter has said about the consequences of his act, than by his act itself. It does not seem like real repentance, all the more so because he is looking for human mediation. Instead of praying himself, he asks if Peter wants to pray to the Lord for him to save him from the terrible things Peter has announced about him. It resembles the repentance of Pharaoh who asked Moses to pray for him so that the plagues would cease, but who then hardened his heart again ( ). Also with him there was no real repentance, but only a desire to be redeemed from the plagues. We do not read Peter’s answer to Simon’s request. It seems that Peter and John did not stay long with Philip. They did, however, solemnly testify and speak the word of the Lord before returning to Jerusalem. In the whole area of Samaria they find an open ear for the word of the Lord. When the Lord Jesus wanted to visit a village of the Samaritans, they refused to receive Him ( ). Peter and John were there at that time and John is one of the disciples who, even because of that refusal, wanted to let fire come down from heaven to consume them ( ). Fortunately, the Lord forbade that and John has returned to his wish of that time. Now, on the way back to Jerusalem, together with Peter, he is allowed to preach the gospel to many villages of the Samaritans.

‏ Acts 8:18

Peter Sees Through and Judges Simon

The only outward display that is noticed by Simon is the laying on of the hands of the apostles. He understands that this is something he cannot do, but what he would like to be able to do because of his spiritual ability. He is willing to pay for it and offers Peter and John money so that they would give him that power.

This is where the word ‘simony’ comes from, an expression that means that someone is looking for financial gain in spiritual things or for buying offices. Such people believe that Godliness is a means of gain (1Tim 6:5). It covers all forms of trade in spiritual matters. It is the third time that evil appears in the church and all three times it has to do with money.

Inwardly, Simon had no part in the new life, as can be seen from the words Peter speaks to him. It seemed wonderful to him to lay hands on people and give them the Holy Spirit in this way. In this way he would regain his power over people. What Philip did not recognize, is sharply denounced by Peter. Simon is a corrupt man.

To think that spiritual gifts or even the Holy Spirit can be obtained from God through money makes Christ’s work worthless. It is greatly to the dishonor of God and Christ and is no other than the work of satan. The sharp judgment of Peter is the only correct response. Simon is an outward follower, while he invents other things in his heart. He is still busy with himself.

Peter concludes from Simon’s question that his heart is not right before God. After pronouncing the judgment, Peter offers Simon the way to salvation. For that he needs to repent of his wickedness. He must radically condemn that evil lust for power and prestige before God and turn his back on it. At the same time he must pray to the Lord for the forgiveness of his heart’s intention. Here we see that not only deeds are judged, but also the intention of the heart. This concerns the devising and pursuit of evil in his heart, even before it has actually happened. There is still hope for Simon if he repents.

Peter, who through the Holy Spirit can discern which spirit is in Simon (1Cor 12:10), sees in what he is imprisoned. He is in “the gall of bitterness” because of his loss of influence on the Samaritans who believed the gospel. He is also “in the bondage of iniquity” because he is not seeking the right of God, but his own right.

Simon is more appalled by what Peter has said about the consequences of his act, than by his act itself. It does not seem like real repentance, all the more so because he is looking for human mediation. Instead of praying himself, he asks if Peter wants to pray to the Lord for him to save him from the terrible things Peter has announced about him.

It resembles the repentance of Pharaoh who asked Moses to pray for him so that the plagues would cease, but who then hardened his heart again (Exo 8:8 ; 15). Also with him there was no real repentance, but only a desire to be redeemed from the plagues. We do not read Peter’s answer to Simon’s request.

It seems that Peter and John did not stay long with Philip. They did, however, solemnly testify and speak the word of the Lord before returning to Jerusalem. In the whole area of Samaria they find an open ear for the word of the Lord. When the Lord Jesus wanted to visit a village of the Samaritans, they refused to receive Him (Lk 9:52-53). Peter and John were there at that time and John is one of the disciples who, even because of that refusal, wanted to let fire come down from heaven to consume them (Lk 9:54). Fortunately, the Lord forbade that and John has returned to his wish of that time. Now, on the way back to Jerusalem, together with Peter, he is allowed to preach the gospel to many villages of the Samaritans.