Exegetical and Hermeneutical Commentary of Acts 8:22
Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.
22. Repent therefore, &c.] On this condition not only could the stern wish of Peter be averted, but the anger of God also. We see therefore that the words of the Apostle in Act 8:20 must have been coupled in his mind with such condition, but the further language of this verse seems to imply that to Peter’s mind there was not much hope of such repentance.
and pray God ] The oldest MSS. read “the Lord,” and this is what was to be expected, for the offence was specially against Christ. Simon, with corrupt motives, was seeking to be enrolled among those who were called by Christ’s name.
if perhaps the thought of thine heart may [shall] be forgiven thee ] The word rendered “thought” is found in the N. T. only here, and gives the idea of a matured plan. The Apostle sees how full the mind of Simon has been of the scheme which he has conceived, and the knowledge of this seems expressed in the “if perhaps” with which this clause begins. He will not declare that there is not hope even for such an offender, but the covetousness, which is idolatry, makes repentance almost impossible.
Fuente: The Cambridge Bible for Schools and Colleges
Repent, therefore – Here we may remark:
- 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.
(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; Pro 1:28; Psa 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. 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. Repent therefore of this thy wickedness] St. Peter did not suppose his case to be utterly hopeless; though his sin, considered in its motives and objects, was of the most heinous kind.
If perhaps the thought of thine heart may be forgiven thee.] His sin, as yet, only existed in thought and purpose; and therefore it is said, if perhaps the thought of thine heart may be forgiven.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The only remedy and help in his (otherwise) desperate case. This is not spoken as if it were doubtful whether true repentance should obtain pardon, but whether Simon Maguss repentance were true. Repentance is a condition under which God proposeth our pardon and forgiveness, but it is far from being the cause of it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. Repent . . . pray . . . ifperhaps the thought of thine heart may be forgiventhisexpression of doubt being designed to impress upon him the greatnessof his sin, and the need of alarm on his part.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Repent therefore of this thy wickedness,…. For a great piece of wickedness it was, to offer money for the gift of the Holy Ghost, and to imagine, that could be purchased with money; and what made the wickedness still greater was, the evil design he had in this, to advance himself in opposition to Christ and his apostles, as he afterwards did; and when the apostle puts him upon repentance, his view is to show the heinousness of his crime, the need he stood in of repentance, and that without it, his case must be miserable:
and pray God, if perhaps the thought of thine heart may be forgiven thee; though he was in a state of nature, the apostle exhorts him to the duty of prayer; for prayer is a natural duty, and binding upon all men, though none but a spiritual man can perform it in a spiritual way: and though this sin of Simon’s was a very heinous one, and came very near unto, and looked very much like the sin against the Holy Ghost, yet it was not the unpardonable one; it might be pardoned by the grace of God, and through the blood of Christ; and therefore Peter, who wished his salvation and not his damnation, put him upon prayer for it; which was possible, though difficult, but not certain: the apostle says not this, as doubting; if it was a case wholly to be despaired of, then he would not have directed him to the means; and yet the wickedness was so horribly great, and he in such a wretched hardened state, that there was no great hope or expectation of his repentance, and so of the application of pardon to him: however, this advice was not given ironically: Peter was too grave and serious to speak sarcastically, or break a jest upon a man in such circumstances; whom no doubt he heartily pitied, though he abhorred his sin: the Syriac version renders it, “the deceit of thine heart”: and the Ethiopic version, “the evil thought of thine heart”; and such it was.
Fuente: John Gill’s Exposition of the Entire Bible
Wickedness (). Only here in Luke’s writings, though old word and in LXX (cf. 1Pet 2:1; 1Pet 2:16).
If perhaps ( ). Si forte. This idiom, though with the future indicative and so a condition of the first class (determined as fulfilled), yet minimizes the chance of forgiveness as in Mr 11:13. Peter may have thought that his sin was close to the unpardonable sin (Mt 12:31), but he does not close the door of hope.
The thought ( ). Old Greek word from , to think upon, and so purpose. Only here in the N.T.
Fuente: Robertson’s Word Pictures in the New Testament
If perhaps. The doubt suggested by the heinousness of the offense. Thought [] . Only here in New Testament. Lit., a thinking on or contriving; and hence implying a plan or design.
Fuente: Vincent’s Word Studies in the New Testament
1) “Repent therefore,” (metenoeson oun) “Repent thou therefore,” in the Iight of your covetousness, your larcenous heart and your monetary selfishness for personal gain thru divine matters; This call to repentance from an evil heart was a call to salvation, 2 Corinthians 7; 2 Corinthians 11; Luk 13:3; Luk 13:5; Act 17:30-31.
2) “Of this thy wickedness,” (apo tes kakias sou tautes) “From this (kind of) thy lustful desire, thy evil covetousness,” from a wicked heart, Jer 17:9; Mat 15:8-9; He had a foolish, darkened, and wicked heart, Rom 1:21.
3) “And pray God,” (kai deetheti tou kuriou) “And earnestly entreat or petition the Lord,” for apart from a personal acknowledgment of sin and personal plea for pardon none can be saved, Luk 13:5; Isa 55:6-7; Rom 10:13; Psa 145:18-19.
4) “If perhaps the thought of thine heart,” (ei ara aphethesetai soi) “If perhaps (possibly) may be pardoned or forgiven to thee,” Eph 1:7; Dan 4:27; 2Ti 2:25-26; 1Pe 3:15.
5) “May be forgiven thee,” (he epinoia tes kardias sou) “The covetous thought, desire, or purpose of your heart,” or affections that were set on selfish, covetous, personal monetary gain, Gen 6:5; Mat 15:18-19; 1Jn 2:15-17.
Fuente: Garner-Howes Baptist Commentary
22. Repent, therefore. Whereas he exhorteth him unto repentance and prayer, he putteth him in some hope of pardon thereby; for no man shall ever be touched with any desire of repentance, save only he which shall believe that God will have mercy upon him; on the other side, despair will always carry men headlong unto boldness. Furthermore, the Scripture teacheth that God is not called upon aright save only by faith. Therefore, we see how Peter raiseth up Simon now unto hope of salvation, whom he had thrown down before with the cruel lightnings and thunderbolts of words; and yet Simon’s sin was no small sin. But, if it could be, we ought to pluck men even out of hell.
Therefore, until such time as even the most wicked men do by manifest signs betray themselves to be reprobates, no one of them is to be handled so sharply but that remission of sins is to be set before him. Yea, we must so deal with those for whom sharp chiding is profitable, by reason of their hardness and stubbornness, that we throw them down with one hand, and set them on foot with the other; for the Spirit of God doth not suffer us to accurse them (524) But Peter seemeth to bring him into some fear and doubt, when he saith, if peradventure. And the Papists go about to prove by this place and such like, that we must pray with doubtful minds; because men may unadvisedly promise themselves certain success in their petitions. But we may readily answer them; for the word ει αρα signifieth as much as if a man should say, If by any means thou must obtain pardon of God. Peter useth this word, not that he may leave Simon’s mind in a perplexity, but that he may the more prick him forward to be earnest in prayer. For the very difficulty doth not a little serve to stir us up; because when we see the thing at hand, we are too careless and sluggish. Therefore Peter doth not terrify Simon, that he may overthrow or trouble all hope of obtaining in his heart, but putting him in sure hope if he shall crave pardon humbly and from his heart, he telleth him only that pardon is hard to be gotten, by reason of the greatness of his offense, to the end he may provoke him unto ferventness; for it is requisite that we may be lightened by faith when we go unto God, yea, that she be the mother of prayer.
(524) “ Anathemate ferire,” to strike with anathema.
Fuente: Calvin’s Complete Commentary
(22) Repent therefore of this thy wickedness.The stern words of condemnation are, we see, meant to heal, not to slay. Rightly understood, the call to repent in such a case as this, opens the door of hope as wide as the history of the penitent thief. Repentance, and with repentance, forgiveness, were possible, even for the charlatan adventurer who had traded on the credulous superstition of the people, and claimed something like adoration for himself and his mistress.
Pray God, if perhaps the thought of thine heart . . . .The better MSS. give Lord instead of God, either in the Old Testament sense of the word or with special reference to the Lord Jesus. The if perhaps, in the Greek, as in the English, implies a latent doubt. Did the thought come across the mind of the Apostle that the sin of Simon came very near that sin against the Holy Ghost which hath never forgiveness (Mat. 12:31)? The use of such words by the chief of the Apostles, after the apparent concession of a plenary power in Joh. 20:23, are terribly suggestive. He neither forgives nor condemns, but bids the offender turn to the Searcher of hearts and pray for forgiveness. Had he seen repentance, he might have said, Thy sins are forgiven thee. Had he seen a conscience utterly dead, he might have closed the door of hope. As it is, he stands midway between hope and fear, and, keeping silence, leaves judgment to the Judge.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“Repent therefore of this your wickedness, and pray the Lord, if perhaps the thought of your heart shall be forgiven you. For I see that you are in the gall of bitterness and in the bond of iniquity.”
He therefore calls on him to have a full and genuine change of heart and mind on the matter, and to pray to God for forgiveness for the thought of his heart. But forgiveness would only be his if he truly had a change of heart, sufficient to satisfy God. No glib repentance would be acceptable.
‘I see that you are in the gall of bitterness and in the bond of iniquity.’ ‘The gall of bitterness.’ This has in mind Deu 29:18 where the man who in reality has a root in himself which bears gall and bitter wormwood, blesses himself in his heart because he thinks that he can have peace even though he walks in the imagination of his own heart. He deceives himself into thinking that God will overlook his rebelliousness. This was precisely what Simon was doing. ‘The bond of iniquity.’ Compare ‘loose the bonds of wickedness ‘ in Isa 58:6. Simon too must loose the bond of wickedness by genuine repentance.
(We note here that Peter does not suggest that he has the power to forgive sins, but rather the opposite. If he is to be forgiven God must forgive him).
Fuente: Commentary Series on the Bible by Peter Pett
Act 8:22. And pray God, if perhaps, &c. The dubious manner in which St. Peter speaks of Simon’s being forgiven, intimates, not that his sincere repentance, accompanied with evangelical faith, might possibly fail of acceptance, for that is contrary to the whole tenor of the gospel; but that, after the commission of a sin of so heinous a nature, there was little reason to hope he would ever be brought truly to repent.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 8:22-23 . .] i.e. turning thee away from, Heb 6:1 . Comp. on 2Co 11:3 .
] entreat the Lord (God, Act 8:21 ), and try thereby, whether perhaps (as the case may stand) there will be forgiven , etc. Comp. on Mar 11:13 ; Rom 1:10 . Peter, on account of the high degree of the transgression , represents the forgiveness on repentance still as doubtful. [226] Kuinoel, after older expositors (comp. Heinrichs and de Wette), thinks that the doubt concerns the conversion of Simon, which was hardly to be hoped for. At variance with the text, which to the fulfilment of the (without which forgiveness was not at all conceivable) annexes still the problematic . Concerning the direct expression by the future , see Winer, p. 282 [E. T. 376].
] the (conscious) plan, the project , is a vox media , which receives its reference in bonam ( 2Ma 12:45 ; Ar. Thesm. 766, al. ), or as here in malam partem , entirely from the context. See the passages in Kypke, II. p. 42, and from Philo in Loesner, p. 198 f.
For I perceive thee (fallen into and) existing in gall of bitterness and (in) band of iniquity, i.e. for I recognise thee as a man who has fallen into bitter enmity (against the gospel) as into gall, and into iniquity as into binding fetters. Both genitives are to be taken alike, namely, as genitives of apposition ; hence is not fel amarum (as is usually supposed), in which case, besides, would only be tame and self-evident. On the contrary, is to be taken in the ethical sense, a bitter, malignant, and hostile disposition (Rom 3:14 ; Eph 4:31 ; often in the classical writers, see Valck. ad Eur. Phoen. 963), which, figuratively represented, is gall , into which Simon had fallen. In the corresponding representation, is conceived as a band which encompassed him. Comp. Isa 58:6 . Others render , bundle (comp. Herodian. iv. 12. 11). So Alberti, Wolf, Wetstein, Valckenaer, Kuinoel, and others, including Ewald. But in this way the genitive would not be taken uniformly with , and we should expect instead of a plural expression. Ewald, moreover, concludes from these words that a vehement contest had previously taken place between Peter and Simon, a point which must be left undetermined, as the text indicates nothing of it.
] stands as in Act 8:20 . See Buttmann, neut. Gr. p. 286 [E. T. 333]. Lange, [227] at variance with the words, gratuitously imports the notion: “that thou wilt prove to be a poison in the church .”
[226] Not as if it were thereby made dependent on the caprice of God (de Wette’s objection), but because God, in presence of the greatness of the guilt, could only forgive on the corresponding sincerity and truth of the repentance and believing prayer; and how doubtful was this with such a mind! The whole greatness of the danger was to be brought to the consciousness of Simon, and to quicken him to the need of repentance and prayer.
[227] Comp. also Thiersch, Kirche im apost. Zeit. p. 91.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.
Ver. 22. Repent therefore ] Repentance is post naufragium tabula, it is the fair daughter of a foul mother, i.e. sin, which (if not repented of) will soon work our ruth)distress) and ruin. a
If perhaps the thought ] to be cured by . Thought is not free; but if evil, must be reversed by repentance, or will undo us for ever, Jer 4:14 .
a . De Pompeio Romani.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22. ] , if perhaps (not ‘ ut sane ,’ which it will not bear: see on its meaning, “ if, which none can say ,” Hartung, Partikellehre, i. 440): and the uncertainty refers, not to the doubt whether Simon would repent or not (see below on ): but as to whether or not his sin may not have come under the awful category of those unpardonable ones specified by our Lord, Mat 12:31 , to which words the form seems to have a tacit reference. Peter does not pronounce his sin to have been such , but throws in this doubt, to increase the motive to repent, and the earnestness of his repentance. This verse is important, taken in connexion with Joh 20:23 , as shewing how completely the Apostles themselves referred the forgiveness of sins to, and left it in, the sovereign power of God, and not to their own delegated power of absolution .
Fuente: Henry Alford’s Greek Testament
Act 8:22 . : not used elsewhere by St. Luke, but it significantly meets us twice in St. Peter, cf. 1Pe 2:1 ; 1Pe 2:16 . .: if we read above, , the meaning will be the Lord Jesus, in whose name the Apostles had been baptising, Act 8:16 , and . may also point to the word of the Lord Jesus in Mat 12:31 (so Alford, Plumptre). , Mar 11:13 (Act 17:27 ). R. and A.V. both render “if perhaps,” but R.V. “if perhaps shall be forgiven thee”; A.V. “if perhaps may be forgiven thee”. St. Peter does not throw doubt on forgiveness after sincere repentance, but the doubt is expressed, because Simon so long as he was what he was (see the probable reading of the next verse and the connecting ) could not repent, and therefore could not be forgiven, cf. Gen 18:3 . “If now I have found favour in thine eyes,” ( ), which I hope rather than venture to assume; see also Simcox, Language of N. T. Greek , pp. 180, 181, and compare Winer-Moulton, xii., 4 c ., and liii., 8 a ; and Viteau, Le Grec du N. T.; cf. Jer 20:10 , Wis 6:16 , etc., 2Ma 12:45 , 4Ma 17:2 , and often in classical Greek.
Fuente: The Expositors Greek Testament by Robertson
Repent. Greek. metanoeo. App-111.
of = from. Greek. apo.
wickedness. Greek. kakia. App-128.
pray. Greek. deomai. App-134.
God. App-98. The texts read “Lord”.
if. Greek. ei. App-118.
thought. Greek. epinoia. Only here.
may = shall.
forgiven. Greek. aphiemi. App-174.
Fuente: Companion Bible Notes, Appendices and Graphics
22.] , if perhaps (not ut sane, which it will not bear: see on its meaning, if, which none can say, Hartung, Partikellehre, i. 440): and the uncertainty refers, not to the doubt whether Simon would repent or not (see below on ): but as to whether or not his sin may not have come under the awful category of those unpardonable ones specified by our Lord, Mat 12:31, to which words the form seems to have a tacit reference. Peter does not pronounce his sin to have been such, but throws in this doubt, to increase the motive to repent, and the earnestness of his repentance. This verse is important, taken in connexion with Joh 20:23, as shewing how completely the Apostles themselves referred the forgiveness of sins to, and left it in, the sovereign power of God, and not to their own delegated power of absolution.
Fuente: The Greek Testament
Act 8:22. , repent therefore) Repentance ought to be present first: then next we may seek gifts of grace. An abbreviated expression for, Repent, (and cease) from this thy wickedness.-[ , and pray) However lost one be, yet he ought himself to pray, rather than lean on the intercession of others: Act 8:24.-V. g.]- , if [haply]) The force of the doubt falls on the repentance and prayers of Simon, not on the forgiveness of guilt which is to be hoped for by the penitent.
Fuente: Gnomon of the New Testament
Repent: Act 2:38, Act 3:19, Act 17:30, Rom 2:4, 2Ti 2:25, 2Ti 2:26, Rev 2:21
pray: Act 9:11, Deu 4:29, Deu 4:30, 1Ki 8:47, 1Ki 8:48, 2Ch 33:12, 2Ch 33:13, Isa 55:6, Isa 55:7, Amo 5:6, Mat 7:7, Mat 7:8, Luk 11:9-13, Rev 3:17, Rev 3:18
if: Dan 4:27, Joe 2:13, Joe 2:14, Amo 5:15, Jon 1:6, Jon 3:9, 2Ti 2:25
the thought: Act 8:20, Heb 4:12
Reciprocal: Job 1:5 – in their hearts Job 15:12 – thine heart Psa 10:4 – thoughts Psa 49:11 – Their inward Pro 24:9 – thought Isa 32:6 – and his heart Jer 4:14 – How long Jer 6:19 – even Eze 38:10 – that at Mat 15:19 – evil Mat 24:48 – say Mat 25:9 – but Mar 2:8 – Why Mar 7:21 – out Act 5:4 – why 2Ti 3:8 – men
Fuente: The Treasury of Scripture Knowledge
2
Act 8:22. The original word for wickedness often means some very bad bodily conduct, but Simon had not done anything of that kind. One word in Thayer’s definition is “depravity,” and that would apply in this case. Nothing but a depraved mind would think the Holy Ghost could be bought with money. Hence Peter told him to repent of the thought of Ms heart. Perhaps ordinarily denotes a doubt, which would not be a proper sense to attach to the word when thinking of the mercy of God. The original carries the idea of an earnest frame of mind on the part of Simon as if he should say, “Lord, I beseech thee,” etc. Repent and pray is the law of pardon for a disciple when he has sinned. Chapter 2:38 gives the law for one who has never been a child of God, and that is to “repent and be baptized.” An alien sinner would not avail himself anything to repent and pray, neither would It avail anything for an erring disciple to repent and be baptized, because baptism is to be performed only once.
Fuente: Combined Bible Commentary
Act 8:22. If perhaps the thought of thine heart may be forgiven thee. The words if perhaps were uttered owing to the very grave character of the sin which St. Peter believed the impostor magician to have been guilty of. The apostle was ignorant whether the state of heart which prompted such a request as Simons was capable of true repentance, but he doubtless spoke these grave, solemn words to stir up any feelings of remorse which might still be lingering in that hard, covetous heart. Alfords comment here is a weighty one: This verse is important taken in connection with Joh 20:23, Whose soever sins ye remit, they are remitted unto them, etc., as showing how completely the apostles themselves referred the forgiveness of sins to, and left it in the sovereign power of God, and not to their own delegated power of absolution.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The odious character wherewith sin in general, hypocrisy in particular, is branded, it is bitterness and bondage; it is the gall of bitterness and the bond of iniquity.
Learn thence, 1. That sin is an exceeding bitter thing: It is bitter to God, it provokes him to bitter anger; it was bitter to Christ, it laid him under the bitter wrath of God; it was bitter to the angels, it turned them out of heaven, and banished them from the presence of God evermore; it is bitter to good men, it costs them bitter repentance, and it occasions them bitter chastisements: and it will be bitter, eternally bitter to the wicked and impenitent world. Now the bitterness of sin is not a medicinal and wholesome bitterness, but an intoxicating and stupifying bitterness, a poisonous and a baneful bitterness. Sin’s bitter draught is a baneful draught.
Learn, 2. That not only bitterness, but bondage attends the service and servants of sin: As sin is the gall of bitterness, so it is the bond of iniquity, and the bondage of sin; it is a shameful and ignominious bondage, a fruitless and unprofitable bondage, a stupifying and insensible bondage, a restless and unwearied bondage, and endless and eternal bondage.
Learn, 3. That every soul before conversion is in and under this deplorable bondage; Thou art in the bond of iniquity.
Observe, 2. The means prescribed and directed to for the soul’s delivery out of this deplorable bondage; namely, repentance and prayer. Repent of thy wickedness and pray to God.
1. Repent, Learn thence, That timely and sincere repentance is a special mean, prescribed and appointed by God, for the recovery of the worst sinners out of this deplorable bondage.
2. Pray. Here note, 1. A wicked man may pray, and ought to pray. As bad as Simon Magus was, St. Peter doth not drive him to despair, but directs him to his duty: Pray to God. Prayer is a part of natural worship, which we owe to God: it is the soul’s motion Godward: therefore to say a wicked man should not pray, is to say, he should not turn to God.
Note, 2. That all the prayer in the world, without a man’s own prayer to God for pardon and remission, will be ineffectual and unavailable to salvation. Simon Magus desired the apostles to pray for him, Act 8:24. But St. Peter bids him to pray for himself, as ever he hopes for forgiveness with God: Repent of this thy wickedness, and pray to God.
3. The encouragement given to make use of the means prescribed; namely, a probability of forgiveness and acceptance with God. Repent and pray, if perhaps the thought of thy heart may be forgiven thee.
Learn thence, That the vilest and worst of sinners upon their repentance, accompanied with prayer and supplication unto God, have good ground of encouragement to hope for pardon of sin and acceptance with him.
Observe, 4. How St. Peter takes most notice of that, of which Simon Magus took least, and that was of the wickedness of his thoughts; That the thoughts of thy heart may be forgiven thee.
Thence learn, That wicked and evil thoughts, lodged and entertained in the heart, ought in a special manner to be repented of, and humbled for, by all that expect forgiveness with God; for sinful thoughts are radical and seminal evils; they were the root of the angels’ apostacy and of Adam’s apostacy also. A world of sin may be lodged in the thoughts.
Fuente: Expository Notes with Practical Observations on the New Testament
Act 8:22-23. Repent, therefore, of this thy wickedness Be humbled and ashamed for what thou hast thought, said, and done; own thyself guilty in this matter, and be sorry for it; condemn thy way, and amend it; and be a new creature in Christ. And pray to God He must pray that God would give him repentance, and pardon upon repentance. Here is so incontestable an evidence of an unconverted sinner being exhorted to repentance and prayer, while he was known to be in that state, that it is astonishing the propriety of doing this should ever have been disputed; and one would think none could be so wild as to imagine faith in Christ was not included in that repentance which an apostle preaches to a baptized person as the way of obtaining forgiveness. Doddridge. If perhaps, the thought of thy heart may be forgiven thee Without all doubt, if Simon had repented he would have been forgiven; and this dubious manner in which Peter speaks of his obtaining forgiveness, intimates, not that his repentance, if sincere, might possibly fail of acceptance, for that would have been contrary to the whole tenor of the gospel; but the doubt was, whether he would sincerely repent; whether, after the commission of a sin so nearly approaching the blasphemy against the Holy Ghost, he could ever be brought to true repentance. For I perceive thou art in the gall of bitterness That is, the most bitter gall. Significat animi constitutionem perquam vitiosam, et talem, qualis sunt cibi felle corrupti. It signifies a state of mind very vicious, and like meats corrupted with gall. Grotius. Odious to God, as that which is bitter as gall is to us; or plunged in that hateful pollution which must be bitterness and poison in the latter end. See note on Deu 29:18; and Heb 12:15. And in the bond of iniquity Held in the chains of thine own covetousness and carnality, and consequently in a state of base servitude; bound over to the judgment of God by the guilt of sin, and bound under the dominion of Satan by the power of sin, led captive by him at his will. The whole sentence expresses, in Peters strong manner of speaking, how odious and wretched a creature Simon now appeared to him: and how much more odious must such a sinner be in the eyes of a holy God!
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes on verse 20
Fuente: McGarvey and Pendleton Commentaries (New Testament)
22. Repent therefore from this sin of thine, and pray the Lord if perchance the thought of thine heart shall be forgiven thee. This verse confirms the conclusion that Simon backslid by yielding to that old predominant phase of inbred sin, i. e., the love of money, which had played so conspicuous a part in his former ministry. God help all the preachers to take warning over the sad fate of Simon Magus and Judas Iscariot, and myriads of others, ruined world without end by the love of money. No wonder our Savior condemns the hireling shepherd, assuring us that he can not be depended on; but that he will run away when the wolf comes. What can we expect of the hireling ministry who this day girdle the globe, with their Briarean arms reaching out after filthy lucre instead of souls.
Fuente: William Godbey’s Commentary on the New Testament
8:22 {10} Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.
(10) We must hope well even for the vilest sinners, as long as and as much as we can.