Exegetical and Hermeneutical Commentary of Acts 8:18
And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money,
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Holy Ghost; those extraordinary gifts before mentioned; for this appeared visibly and audibly, and by this indeed was signified the great change Gods 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!
Fuente: English Annotations on the Holy Bible by Matthew Poole
18-24. offered them moneyHencethe term simony, to denote trafficking in sacred things, butchiefly the purchase of ecclesiastical offices.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when Simon saw,…. Whence it appears, that the Holy Ghost, or his gifts, which were received by imposition of hands, were something visible and discernible; and so something external, and not internal; otherwise they would have been out of Simon’s reach, and would not have fallen under his notice; but he saw,
that through laying on of the apostles’ hands, the Holy Ghost was given: he saw, that upon this men began to prophesy, and to speak with divers tongues they had never learned, and to work miracles, cure men of their diseases, and the like: and when he observed this,
he offered them money; to purchase such a power of conferring the like gifts, on whomsoever he should lay his hands: hence buying and selling spiritual things, or what relate thereunto, are commonly called “simony”: a vice which has greatly prevailed in the church of Rome, and among its popes; and who therefore may be more properly called the successors of Simon Magus, than of Simon Peter.
Fuente: John Gill’s Exposition of the Entire Bible
When Simon saw ( ). This participle (second aorist active of ) shows plainly that those who received the gift of the Holy Spirit spoke with tongues. Simon now saw power transferred to others. Hence he was determined to get this new power.
He offered them money ( ). Second aorist active indicative of . He took Peter to be like himself, a mountebank performer who would sell his tricks for enough money. Trafficking in things sacred like ecclesiastical preferments in England is called “Simony” because of this offer of Simon.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And, when Simon saw,” (idon de ho Simon) “Then when Simon perceived,” or realized, the outward, manifestations of the Holy Spirit. For what he saw was what the unbelieving Jews saw at Pentecost, a manifestation of the Holy Spirit thru witnessing and tongues speaking, Act 2:4-11.
2) “That through laying on of the Apostles’ hands,” (hoti dia tes epitheseos ton cheiron ton apostolon) “That by means of the laying on of the hands of the Apostles,” Act 19:5-6. This was a gesture of conferred credential trust, whatever the special gift one received. It was for his edification, Eph 4:7-14.
3) “The Holy Ghost was given, ‘(didoti to pneuma) “The Spirit was given (doled out),” on the baptized believers in Samaria; They were not saved at one point to receive the Holy Spirit “per se” later, but did receive the manifestations of His Gift Powers later, according to their needs, 1Co 12:7; 1Co 12:11.
4) “He offered them money,” (prosenegken autois chremata legon) “He offered to them money,” 1Ti 6:10.
Fuente: Garner-Howes Baptist Commentary
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. (518) 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. (519) 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.
(518) “ Quasi sepulta,” as it were buried.
(519) “ Vult eam ad lucrum prostituere,” he wishes to prostitute it to gain.
Fuente: Calvin’s Complete Commentary
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘Now when Simon saw that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money, saying, “Give me also this power, that on whoever I lay my hands, he may receive the Holy Spirit.” ’
Simon had possibly gained great wealth by training up disciples and enabling them to practise what he practised, and he had probably himself also bought information on how to perform sorcery from other practitioners. (Many wonder workers travelled around the Roman world practising their arts, amazing people by their tricks, and in some cases genuinely believing that they had some supernatural power, and it was no doubt standard practise to charge for expertise). Thus when he saw that the Apostles were able to give the Holy Spirit simply by the laying on of hands, a gift which manifested itself in the exalting of men’s hearts to God, he naturally assumed that their ability could be bought and paid for. Here were wonder workers on a large scale. He therefore probably offered them a great deal of money. To his mind this was something worth having. He would not think that he was acting against God. Did he not want the gift so that he could serve God? But where he failed was in not recognising that God came under no man’s control. He had to be delivered from his mind set. He had to learn that what God gave was free for all who would rightly believe, and not within man’s control.
In the idolatrous world priesthoods could be bought and sold, along with the supposed influences that they exerted on the gods. And it is salutary to think that had he approached a much later church they would gladly have given him what they thought was this gift in return for money and submission to them. Like Simon the later church would try to control God’s activity and make it subject to their will. But in what happened to Simon here all future ‘sacerdotal priesthood’ is condemned. That had failed miserably in the Old Testament era. Now God gave freely and with no strings attached, in cooperation with those who were truly devoted to Him, because of the sacrifice offered once for all in Jesus Christ.
Fuente: Commentary Series on the Bible by Peter Pett
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,
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 8:18-19. And when Simon saw, &c. “Now when Simon saw with astonishment, that the Holy spirit in his extraordinary operations was thus apparently given by the imposition of the apostles’ hands,as he imagined with himself, that if he could perform the like, it might turn considerably to his own honour and advantage, especially if by this means he could form persons to the knowledge of languages which they had never been at thetrouble of learning in a natural way,he went to the apostles, and offered them a considerable sum of money, &c.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 8:18 . The communication of the Spirit was visible ( , see the critical remarks) in the gestures and gesticulations of those who had received it, perhaps also in similar phenomena to those which took place at Pentecost in Jerusalem.
Did Simon himself receive the Spirit? Certainly not, as this would have rendered him incapable of so soon making the offer of money. He saw the result of the apostolic imposition of hands on others , thereupon his impatient desire waits not even for his own experience (the power of the apostolic prayer would have embraced him also and filled him with the Spirit), and, before it came to his turn to receive the imposition of hands, he makes his proposal, perhaps even as a condition of allowing the hands to be laid upon him. The opinion of Kuinoel, that from pride he did not consider it at all necessary that the hands should be laid on him, is entirely imaginary. The motive of his proposal was selfishness in the interest of his magical trade; very naturally he valued the communication of the Spirit, to the inward experience of which he was a stranger, only according to the surprising outward phenomena, and hence saw in the apostles the possessors of a higher magical power still unknown to himself, the possession of which he as a sorcerer coveted, “ne quid sibi deesset ad ostentationem et quaestum,” Erasmus.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18. ] Its effects were therefore visible (see above), and consequently the effect of the laying on of the Apostles’ hands was not the inward but the outward miraculous gifts of the Spirit.
. . ] De W. excellently remarks, ‘He regarded the capability of imparting the Holy Spirit, rightly , as something conferred , as a derived power (see ref. Matt.), but wrongly , as one to be obtained by an external method , without an inward disposition : and, since in external commerce every thing may be had for gold, he wanted to buy it . This is the essence of the sin of Simony , which is intimately connected with unbelief in the power and signification of the Spirit, and with materialism.’
Clearly, from the narrative, Simon himself did not receive the Spirit by the laying on of hands . His nefarious attempt to treat with the Apostles was before he himself had been presented to them for this purpose .
Fuente: Henry Alford’s Greek Testament
Act 8:18 . : the word would seem to point on (so , see critical notes) to some outward manifestation of the inward grace of the Spirit, so Weiss, Wendt, Zckler; so Felten, although he does not of course limit the reception of the Holy Spirit to such outward evidences of His Presence. The word may further give us an insight into Simon’s character and belief the gift of the Spirit was valuable to him in its external manifestation, in so far, that is, as it presented itself to ocular demonstration as a higher power than his own magic. . . ., see above on Act 8:17 , cf. , “the laying on of hands” was the instrument by which the Holy Ghost was given in this instance: “Church,” Hastings’ B.D., i., 426. : Simon was right in so far as he regarded the gift of the Spirit as an to be bestowed, but entirely wrong in supposing that such a power could be obtained without an inward disposition of the heart, as anything might be bought for gold in external commerce. So De Wette, Apostelgeschichte , p. 124 (fourth edition), and he adds: “This is the fundamental error in ‘Simony,’ which is closely connected with unbelief in the power and meaning of the Spirit, and with materialism” (see also Alford in loco ). (See further on “Simony,” Luckock, Footprints of the Apostles as traced by St. Luke , i., 208.) Probably Simon, after the manner of the time, cf. Act 19:19 , may already have purchased secrets from other masters of the magical arts, and thought that a similar purchase could now be effected.
Fuente: The Expositors Greek Testament by Robertson
saw. Greek. theaomai. App-133. The texts read eidon. App-133.
through. Greek. dia. App-104. Act 8:1.
the Holy Ghost. to pneuma to hagion. Both articles, because referring to what has been already spoken of in Act 8:15.
was = is.
Fuente: Companion Bible Notes, Appendices and Graphics
18. ] Its effects were therefore visible (see above), and consequently the effect of the laying on of the Apostles hands was not the inward but the outward miraculous gifts of the Spirit.
. . ] De W. excellently remarks, He regarded the capability of imparting the Holy Spirit,-rightly, as something conferred, as a derived power (see ref. Matt.), but wrongly, as one to be obtained by an external method, without an inward disposition: and, since in external commerce every thing may be had for gold, he wanted to buy it. This is the essence of the sin of Simony, which is intimately connected with unbelief in the power and signification of the Spirit, and with materialism.
Clearly, from the narrative, Simon himself did not receive the Spirit by the laying on of hands. His nefarious attempt to treat with the Apostles was before he himself had been presented to them for this purpose.
Fuente: The Greek Testament
Act 8:18. , having seen) again something new. Comp. Act 8:13.- , of the apostles) It was therefore an apostolical gift. Philip the Evangelist had it not. Yet Ananias had it in the case of Paul: ch. Act 9:17.-, money) Thence has arisen the term Simony. The hire (of which the workman is worthy) is given and received, not for a spiritual gift, but for work or labour: Mat 10:10.
Fuente: Gnomon of the New Testament
he offered: 2Ki 5:15, 2Ki 5:16, 2Ki 8:9, Eze 13:19, Mat 10:8, 1Ti 6:5
Reciprocal: Jdg 18:4 – hired me 1Ki 13:7 – I will give 2Ki 5:5 – and took 2Ki 5:20 – Gehazi Isa 33:15 – shaketh Dan 5:16 – thou shalt Mic 3:11 – and the prophets Mat 12:44 – he findeth Mat 13:22 – the care Mat 13:47 – and gathered Mar 4:16 – which Luk 12:13 – Master Luk 14:7 – they Joh 6:26 – Ye seek Act 8:17 – laid Act 19:13 – took 1Ti 3:3 – not covetous 1Ti 5:24 – General 2Ti 1:6 – by the
Fuente: The Treasury of Scripture Knowledge
8
Act 8:18. The inspired Luke says that Simon saw a certain fact, not that he only thought he saw it. Hence this verse is insipred authority for saying it was through -laying on of the apostles’ hands the Holy Ghost was given. He offered them money. This was what constituted the sin of Simon (see next verse). It does not indicate that Simon’s primary obedience was not sincere. (See the comments on verse 13.) Disciples who have been in the church for years are known to commit sin, so it is not to be doubted that a .babe scarcely out of his spiritual swaddling clothes might backslide also.
Fuente: Combined Bible Commentary
Act 8:18. And when Simon saw that through laying on of the apostles hands the Holy Ghost was given. The gifts of the Holy Ghost were in this case plainly visible. The laying on of the apostles hands conferred something more than the inward spiritual grace; outward miraculous gifts of some kind or other were plainly bestowed. The covetousness of Simon was excited by the sight of this strange power. He had watched Philip perform miracles, but never until he stood by John and Peter had he conceived it possible that this power was transferable.
He offered them money. His heart was utterly unmoved. His sordid, grasping nature remained unchanged, though he had heard the burning words of the missionaries of Jesus. He simply looked on John and Peter as magicians far superior to himself, as men more deeply versed in the secrets of the craft even than Philip, whose works he had been admiring and wondering at. He supposed the secret of these men, like everything else Simon knew of in this world, was to be purchased with gold and silver.
Fuente: A Popular Commentary on the New Testament
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.
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.
Fuente: Expository Notes with Practical Observations on the New Testament
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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
8:18 {8} And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money,
(8) Covetousness and the seeking of glory at length remove the hypocrites from their dens.
Fuente: Geneva Bible Notes
Clearly some external sign accompanied the coming of the Spirit to baptize because the people present perceived it as happening. Simon desired to buy the ability to produce Spirit baptism and its accompanying sign from Peter and John (cf. Act 19:19). This practice, the attempt to buy spiritual powers and offices, has become identified with Simon’s name (i.e., simony). Simon failed to appreciate the uniqueness of Spirit baptism. He appears to have wanted to produce this in anyone, not just believers. Perhaps Simon’s error was an innocent mistake due to theological ignorance. It was clear to Simon that the laying on of hands communicated Spirit baptism (Act 8:19).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 19
ST. PETER AND SIMON MAGUS.
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.