Act 8:18, 21-23 | Barnes | STEP | Verse 18. Simon saw , etc. That is, he witnessed the extraordinary effects, the power of speaking in a miraculous manner, etc. . 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"

Acts 8:18

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

Acts 8:21-23

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