Act 8:14-25 | Barnes | STEP | 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 them was, probably, that there would be a demand for more labour than Philip could render; a church was to be founded, which required their presence; and it was important that they should be present to organize it, and to build it up. The harvest had occurred in Samaria, of which the Saviour spoke, , 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 pastor of a people, and it is proper that he should be aided from abroad. Peter . This shows that Peter had no such authority and primacy as the Roman Catholics claim far him. He exercised no authority of 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 Saviour had himself done. . The reasons why this additional aid was sent to Samaria were probably these: (1.) To assist Philip in a great work--in the harvest which he was there collecting. (2.) To give the sanction of the authority of the apostles to what he was doing. (3.) To confer on the converts the gift of the Holy Ghost, .

Acts 8:14-25

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 them was, probably, that there would be a demand for more labour than Philip could render; a church was to be founded, which required their presence; and it was important that they should be present to organize it, and to build it up. The harvest had occurred in Samaria, of which the Saviour spoke, Jn 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 pastor of a people, and it is proper that he should be aided from abroad.

Peter. This shows that Peter had no such authority and primacy as the Roman Catholics claim far him. He exercised no authority of 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 Saviour had himself done. Mk 6:7. The reasons why this additional aid was sent to Samaria were probably these:

(1.) To assist Philip in a great work--in the harvest which he was there collecting.

(2.) To give the sanction of the authority of the apostles to what he was doing.

(3.) To confer on the converts the gift of the Holy Ghost, Acts 8:17. Verse 15. Were come down. To Samaria. Jerusalem was generally represented as up, or higher than the rest of the land, Mt 20:18, Jn 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 Ghost? 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 Ghost by which the soul is converted, or renewed, for they had this when they believed, Acts 8:6. Everywhere the conversion of the sinner is traced to his influence. Comp. Jn 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: sanctification is shown by the general tenor of the life; this was sudden and striking.

(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 Ghost," and "the descent of the Holy Ghost," 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 make it clear that by the gift of the Holy Spirit here is meant the power of speaking with new tongues, (comp. 1Cor 14,) and the power of miracles. And it is further clear that this passage should not be adduced in favour 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 that of the rite of confirmation. This was to confer the extraordinary power of working miracles; that is for a different purpose.

If it be asked why this power was conferred on the early Christians, it may be replied, that it was to furnish striking proof of the truth of the Christian religion; to impress the people, and thus to win them to embrace the gospel. The early church was thus armed with the power of the Holy Spirit; and this extraordinary attestation of God to his message was one cause of the rapid propagation and permanent establishment of the gospel.

( ) "Holy Ghost" "Holy Spirit" 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 Ghost 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. Comp. Acts 19:2.

In the name of the Lord Jesus. Acts 2:38. See also Acts 10:48, 19:5,6.

(a) "as yet" Acts 19:2 (b) "were baptized" Acts 2:38, 10:48, 19:5,6, 1Cor 1:13 (*) "in the name" "unto" Verse 17. Then laid they their hands, etc. 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 i.t 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 favour was to be conferred, or a blessing imparted. Mt 9:18.

(c) "laid they their hands" Acts 6:5, Heb 6:2 (+) "Holy Ghost" "Holy Spirit" Verse 18. Simon saw, etc. That is, he witnessed the extraordinary effects, the power of speaking in a miraculous manner, etc. 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. Men 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.

(d) "purchase" 1Timm 6:5 Verse 20. Thy money perish with thee. This is an expression 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 Ghost." 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.

The gift of God. That which he has given, or conferred as a favour. The idea was absurd that that which God himself gives as a sovereign could be purchased. It was impious to think of attempting to buy with worthless gold that which was of so inestimable value. The gift of God here means the extraordinary influences of the Holy Ghost, 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 favours. And yet there are many who seek to purchase the favour 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 favour. 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, and in his own way. We are without merit; and if saved, it will be by the sovereign grace of God.

(e) "because thou thought" 2Kgs 5:15,16, Mt 10:8 (f) "gift of God" Acts 10:45, 11:17 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 favour of God.

In this matter. Greek, In this word, i.e. thing. That which is referred to here is the religion of Christ. He 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. Comp. 2Kgs 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 towards 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.

(g) "neither part" Josh 22:25 (h) "for thy heart" Ps 78:36,37, Eze 14:3 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 they can obtain, they are to do the thing.

(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 practise 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.

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. Comp. 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 on 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 foot 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 for ever die."

The thought, etc. 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.

(i) "if perhaps" Dan 4:27, 2Ti 2:25 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 men 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, De 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," etc. 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 cursings 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 slave. Sin is often thus represented as bondage and captivity. Sinners are represented as chained to it, and kept in hard servitude, 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.

(a) "gall of bitterness" Jer 4:18, Heb 12:15 (b) "bond of iniquity" Ps 116:16, Prov 5:22, Isa 28:22 Verse 24. Pray ye, etc. Here remark,

(1.) that Simon was directed to pray for himself, Acts 8:22, but he had no disposition to do that. 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; and 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, Ex 8:28,32 and with Jeroboam, 1Kgs 13:6. And so 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 men 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. Acts 8:9.

(c) "Pray ye" Ex 8:8, Nu 21:7, 1Kgs 13:6, Job 42:8, Jas 5:16 Verse 25. In many villages, etc. They went at first directly to the city of Samaria. On their return to Jerusalem, they travelled more at leisure, and preached in the villages also--a good example for the ministers of the gospel, and for all Christians, when travelling from place to place. The reason why they returned to Jerusalem, and made that their permanent abode, might have been, that it was important to bear witness to the resurrection of Christ in the very city where he had been crucified, and where his resurrection had occurred. If the doctrine was established there, it would be more easy to establish it elsewhere.