Acts 8:4–25

Acts 8:5-13 5. And when Philip came into the city of Samaria, he preached Christ to them. 6. And the multitude gave ear to those things which Philip spake, hearing with one consent, and seeing the signs which he showed. 7. For whereas many were possessed with unclean spirits, they came out, crying with a loud voice; and many that had the palsy, and which were lame, were healed; 8. So that there was great joy in that city. 9. And a man, named Simon, had been before in the city, exercising the art magic, and bewitching the people of Samaria, saying that he was some great man: 10. To whom they all gave heed, both small and great, saying, This man is the great power of God. 11. And they had given heed unto him, because they had been bewitched long time with his witchcraft. 12. But as soon as they believed Philip preaching concerning the kingdom of God, and in the name of Jesus Christ, they were baptized, both men and women. 13. And Simon himself believed, and being baptized, did cleave to Philip; and when he saw the signs and great powers which were done, he wondered. 5. Luke said that they all preached the Word of God, now he maketh mention of Philip alone, both because his preaching was more fruitful and effectual than the preaching of the rest, and also because there followed notable histories, which he will add afterward. He put the city of Samaria for the city Samaria which was laid waste by Hyrcanus, and built again by Herod, and called Sebaste. Read Josephus, in his Thirteenth and Fifteenth Books of Antiquities. When he saith that Philip preached Christ, he signifieth that the whole sum of the gospel is contained in Christ. The other speech which he useth shortly after is more perfect; yet it all one in effect. He joineth the kingdom of God and the name of Christ together; but because we obtain this goodness through Christ, to have God to reign in us, and to lead an heavenly life, being renewed into spiritual righteousness, and dead to the world, therefore the preaching of Christ containeth this point also under it. But the sum is this, that Christ doth repair with his grace the world, being destroyed; which cometh to pass when he reconcileth us to the Father. Secondly, when he regenerateth us by his Spirit, that the kingdom of God may be erected in us when Satan is put to flight. Moreover, whereas he declared before, that the apostles did not stir one foot from Jerusalem, it is to be thought that he speaketh of one of the seven deacons in this place, whose daughters did also prophesy. 6. And the multitude gave ear. Luke declareth how the Samaritans did embrace Philip's doctrine. For he saith that they heard, whereby they took some taste; there was also another prick whereby they were pricked forward, and that was miracles; at length there followed attentiveness. This is the right going forward unto faith; for those which refuse that doctrine which they have not heard, how is it possible that they should ever come unto faith, which cometh by hearing? (Romans 10:14.) Therefore, whereas they were ready to hear, that was the first step unto reverence and attentiveness. And therefore it is no marvel if faith be so rare, and almost none in the world; for how many be there which vouchsafe to hearken when God speaketh? whereby it cometh to pass that the more part rejecteth the truth before they know the same, and have not so much as lightly tasted it. And as hearing is the beginning of faith, so it should not be sufficient of itself, unless the majesty of doctrine should also move the hearts. And surely, whosoever considereth that he hath to do with God, cannot hear him contemptuously when he speaketh; and the very doctrine which is contained in his word shall purchase authority for itself, so that attentiveness shall flow of itself from hearing. As touching miracles we know that there is a double use thereof; they serve to prepare us to hear the gospel, and to confirm us in the faith thereof. The adverb, with one accord, may be joined as well with hearing as with attentiveness. This latter doth like me better, that they were attentive with one accord; and therein doth Luke commend the force and efficacy of Philip's preaching, because a great number of men was suddenly won to hear attentively with one consent. 7. Unclean spirits. He toucheth certain kinds briefly, that we may know with what miracles they [501] were brought to attribute any authority to Philip. That crying wherewith the unclean spirits cried was a token of resistance. Wherefore this served not a little to set forth the power of Christ, that he did bind the devils with his commandment, though they resisted stubbornly. 8. The joy whereof he speaketh is a fruit of faith. For it cannot be but that so soon as we know that God will be favorable and merciful our minds shall be wrapt with incomparable joy, and such as doth far pass all understanding, (Philippians 4:7.) 9. A certain man named Simon. This was such a let that it might seem that the gospel could have no passage to come unto the Samaritans; for the minds of them all were bewitched with Simon's jugglings. And this amazedness was grown to some strength by reason of long space of time. Furthermore experience teacheth what a hard matter it is to pluck that error out of the minds of men which hath taken root through long continuance and to call them back unto a sound and right mind who are already hardened. Superstition made them more obstinate in their error, because they counted Simon not only as a prophet of God, but even as the Spirit of God. 10. For the surname, great power, tendeth to this end, that whatsoever should otherwise be divine might wax vile through this greatness. Therefore the power of Christ appeareth hereby more plainly, in that Philip brake through these lets; which thing Luke amplifieth, 11. When he saith that they were astonied, from the least to the greatest. For seeing all men, of what estate soever they were, were deluded, what entrance could the gospel have, especially since it was no mean seducing? for all their senses were besotted. And besides that we see thereby how mighty the truth is, there is also set before us an example of constancy in Philip, who, though he saw no way, yet doth he set hand to the Lord's work with a valiant courage, waiting for the success which God should give. And thus must we do, we must valiantly attempt whatsoever the Lord commandeth, even when our endeavors seem to be vain. Furthermore, whereas Satan did bewitch the Samaritans, let us know that it is the common punishment of infidelity. All men are not bewitched, indeed, with the jugglings of enchanters, neither are there Simons everywhere, which can so seduce and deceive; but my meaning is, that it is no wonder, [502] if Satan do mock men diversely in the dark; for they are subject to all errors whosoever are not governed by the Spirit of God. Furthermore, when Luke saith that they were all seduced one with another, we are taught that neither wit, neither all that reason and wisdom which we have, are sufficient to avoid the craftiness of Satan withal. And surely we see in what foolish and doting errors they were entangled, who were counted in the world wiser than others. The great power of God. Therefore Satan abused the name of God to deceive, which is the most pestilent kind of deceiving, so far is it from being any excuse. It hath been said before, that Simon did take to himself the name of the principal power of God, that he might suppress and surpass whatsoever was elsewhere divine, as the sun darkeneth all the stars with his light. This was wicked and ungodly profaning of the name of God. But we read of nothing which was done here, which is not done as yet daily; for men are bent to nothing more than to translate that to Satan which is proper to God. They pretend religion; but what did this pretense help the Samaritans? Therefore it goeth well with us when God setteth forth to us his power in Christ, and declareth therewith that we must not seek the same anywhere else, and doth discover the sleights and juggling casts of Satan, which we must avoid, to the end he may keep us still in himself. 12. When they had believed. That is the miracle whereof I spake because they heard Philip, who were altogether made astonied with the illusions of Simon; in that they were made partakers of the heavenly wisdom who were blockish and dull. So that they were, after a sort, brought from hell to heaven. Whereas baptism followed faith, it agreeth with Christ's institution, as concerning strangers, (Mark 16:47 [sic],) and those which were without. For it was meet that they should be engrafted into the body of the Church before they should receive the sign; but the Anabaptists are too foolish, whilst they endeavor to prove by these places that infants are not to be baptized. Men and women could not be baptized without making confession of their faith; but they were admitted unto baptism upon this condition, that their families might [503] be consecrated to God; for the covenant goeth thus: "I will be thy God, and the God of thy seed," (Genesis 17:7.) 13. Simon also himself. He which had besotted the whole city with his witchery receiveth the truth together with others. He which had boasted himself to be the principal power of God submitteth himself to God, [Christ; ] though he were brought to the knowledge of the gospel, not so much for his own sake alone, as for the whole country's sake, that that offense might be taken out of the way which might have hindered the unskillful. And to this end tendeth that which Luke setteth down afterward, that he wondered at the signs. For God meant to triumph over this man, whom the Samaritans counted a petit God; [504] which cometh to pass whilst he is enforced to give glory to the true miracles, after that his vain boasting is taken away. And yet he giveth not himself over sincerely to Christ; for then his ambition, and that wicked and profane account which he made of the gifts of God, should not break out. And yet I am not of their mind who think that he made only a semblance of faith, seeing he did not believe. Luke saith plainly that he believed, and the reason is added, Because he was touched with wondering. How, then, doth he shortly after betray himself to be but a hypocrite? I answer, That there is some mean between faith and mere dissimulation. The Epicures [Epicureans] and Lucianists do profess that they believe, whereas notwithstanding they laugh inwardly, whereas the hope of eternal life is unto them a vain thing; finally, whereas they have no more godliness than dogs or swine. But there be many who howsoever they be not regenerate with the Spirit of adoption, and do not addict themselves unto God with the true affection of the heart, being overcome with the power of the Word, do not only confess that that is true which is taught, but are also touched with some fear of God, so that they receive doctrine; for they conceive that God must be heard; that he is both the author and also the judge of the world. Therefore, they make no semblance of faith before men, which is none, but they think that they believe. And this faith continueth only for a time, whereof Christ speaketh in Mark, (Mark 4; Luke 8:13;) to wit, when the seed of the Word conceived in the mind is, notwithstanding, choked forthwith with divers cares of the world, or with wicked affections, so that it never cometh to any ripeness; yea, rather, it groweth out of kind unto unprofitable corn nothing worth. Such, therefore, was Simon's faith; he perceiveth that the doctrine of the gospel is true, and he is enforced to receive the same with the feeling of his conscience; but the groundwork is wanting; that is, the denial of himself. Whereupon it followed that his mind was enwrapped in dissimulation, which he uttereth forthwith. But let us know that his hypocrisy was such as he deceived himself in; and not that gross hypocrisy whereof Epicures and such like make…

they that were scattered abroad went everywhere preaching--Though solemnly enjoined to do this (Luk 24:47; Act 1:8), they would probably have lingered at Jerusalem, but for this besom of persecution which swept them out. How often has the rage of Christ's enemies thus "turned out rather unto the furtherance of the Gospel" (see Phi 1:12-13).

SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25) Then Philip--not the apostle of that name, as was by some of the Fathers supposed; for besides that the apostles remained at Jerusalem, they would in that case have had no occasion to send a deputation of their own number to lay their hands on the baptized disciples [GROTIUS]. It was the deacon of that name, who comes next after Stephen in the catalogue of the seven, probably as being the next most prominent. The persecution may have been directed especially against Stephen's colleagues [MEYER]. the city of Samaria--or "a city of Samaria"; but the former seems more likely. "It furnished the bridge between Jerusalem and the world" [BAUMGARTEN].

the people with one accord gave heed to . . . Philip--the way being prepared perhaps by the fruits of our Lord's sojourn, as He Himself seems to intimate (see on Joh 4:31-38). But "we may mark the providence of God in sending a Grecian, or a Hellenistic Jew, to a people who from national antipathy would have been unlikely to attend to a native of Judea" [WEBSTER and WILKINSON].

great joy in that city--over the change wrought on it by the Gospel, as well as the cures which attested its divine character.

Therefore they that were scattered abroad,.... By reason of the persecution in Jerusalem: the seventy disciples, and other ministers of the word; or the hundred and twenty, excepting the apostles, went every where; or went through the countries of Judea and Samaria, as far as Phenice, Cyrus, and Antioch: preaching the word; the Vulgate Latin, Syriac, and Ethiopic versions add, "of God", and so some copies; the Gospel, which is the word of God, and not man; which was not of men, nor received from men, but came from God, and by the revelation of Christ; and which was good news and glad tidings, of peace, pardon, righteousness and salvation, by Jesus Christ.

Then Philip went down to the city of Samaria,.... The city which was formerly called Samaria, but now Sebaste; it had been destroyed by Hyrcanus, and was rebuilt by Herod; and called by him, in honour of Augustus, by the name of Sebaste (d); and so R. Benjamin says (e), that "from Luz he came in a day to Sebaste, , "this is Samaria"; where yet may be discerned the palace of Ahab king of Israel-----and from thence are two "parsas" to Neapolis, this is Sichem.'' Which last place, Sichem, is by Josephus said to be the "metropolis" of Samaria; and is thought by Dr. Lightfoot to be the city Philip went to, and where our Lord had before been, and preached to the conversion of many persons: this place lay lower than Jerusalem, and therefore Philip is said to go down to it; and who was not Philip the apostle, but Philip the deacon, for the apostles abode at Jerusalem; and beside, though this Philip preached the Gospel, and baptized, and wrought miracles, yet did not lay on hands, in order that persons might receive the extraordinary gifts of the Holy Ghost; this was peculiar to the apostles, and therefore Peter and John came down for this purpose, when they heard of the success of Philip's ministry: the subject matter of which follows: and preached Christ unto them; that Christ was come in the flesh, that Jesus of Nazareth was the Christ, and that he was the Son of God, and the alone Saviour of men; who by his obedience, sufferings, and death, had wrought righteousness, procured peace and pardon, and obtained eternal redemption for his people; and was risen again, and ascended into heaven, and was set down at the right hand of God, where he ever lived to make intercession, and would come again a second time to judge both quick and dead. (d) Joseph de Bello Jud. l. 1. c. 2. sect. 7. & c. 21. sect. 2. Plin. l. 5. c. 13. (e) Itinerar. p. 38.

And the people with one accord,.... The inhabitants of the city of Samaria, as one man, came to hear the word: and gave heed to those things which Philip spake; they listened to them, took notice of them, gave their ascent to them, believed and embraced them; being induced thereunto, not only upon the evidence by which these things came, but by reason of the miracles which he wrought, for the confirmation of them: for it follows, hearing and seeing the miracles which he did; and which are particularly mentioned in the next verse.

For unclean spirits,.... Devils, so called because they were unclean themselves, defiled others, add delighted in impure persons and places; See Gill on Matthew 10:1. crying with loud voice; showing their unwillingness to remove, and the irresistibleness of divine power they could not withstand: came out of many that were possessed with them; who had for a long time dwelt in them, and had greatly afflicted them: and many taken with palsies, and that were lame, were healed; by Philip, in the name of Christ, through a word speaking, or by touching them, without making use of any means or medicines.

And there was great joy in that city. Both on a spiritual account, for the good of their souls, through the preaching of Christ and his Gospel to them; and on a temporal account; for the good of their bodies, or their friends, being dispossessed of devils, and healed of their diseases.

Samson's riddle is here again unriddled: Out of the eater comes forth meat, and out of the strong sweetness. The persecution that was designed to extirpate the church was by the overruling providence of God made an occasion of the enlargement of it. Christ had said, I am come to send fire on the earth; and they thought, by scattering those who were kindled with that fire, to have put it out, but instead of this they did but help to spread it. I. Here is a general account of what was done by them all (Act 8:4): They went every where, preaching the word. They did not go to hide themselves for fear of suffering, no, nor to show themselves as proud of their sufferings; but they went up and down to scatter the knowledge of Christ in every place where they were scattered. They went every where, into the way of the Gentiles, and the cities of the Samaritans, which before they were forbidden to go into, Mat 10:5. They did not keep together in a body, though this might have been a strength to them; but they scattered into all parts, not to take their ease, but to find out work. They went evangelizing the world, preaching the word of the gospel; it was this which filled them, and which they endeavoured to fill the country with, those of them that were preachers in their preaching, and others in their common converse. They were now in a country where they were no strangers, for Christ and his disciples had conversed much in the regions of Judea; so that they had a foundation laid there for them to build upon; and it would be requisite to let the people there know what that doctrine which Jesus had preached there some time ago was come to, and that it was not lost and forgotten, as perhaps they were made to believe. II. A particular account of what was done by Philip. We shall hear of the progress and success of others of them afterwards (Act 11:19), but here must attend the motions of Philip, not Philip the apostle, but Philip the deacon, who was chosen and ordained to serve tables, but having used the office of a deacon well he purchased to himself a good degree, and great boldness in the faith, Ti1 3:13. Stephen was advanced to the degree of a martyr, Philip to the degree of an evangelist, which when he entered upon, being obliged by it to give himself to the word and prayer, he was, no doubt, discharged from the office of a deacon; for how could he serve tables at Jerusalem, which by that office he was obliged to do, when he was preaching in Samaria? And it is probable that two others were chosen in the room of Stephen and Philip. Now observe, 1. What wonderful success Philip had in his preaching, and what reception he met with. (1.) The place he chose was the city of Samaria, the head city of Samaria, the metropolis of that country, which stood where the city of Samaria had formerly stood, of the building of which we read, Kg1 16:24, now called Sebaste. Some think it was the same with Sychem or Sychar, that city of Samaria where Christ was, Joh 4:5. Many of that city then believed in Christ, though he did no miracle among them (Act 8:39, 41), and now Philip, three years after, carries on the work then begun. The Jews would have no dealings with the Samaritans; but Christ sent his gospel to slay all enmities, and particularly that between the Jews and the Samaritans, by making them one in his church. (2.) The doctrine he preached was Christ; for he determined to know nothing else. He preached Christ to them; he proclaimed Christ to them (so the word signifies), as a king, when he comes to the crown, is proclaimed throughout his dominions. The Samaritans had an expectation of the Messiah's coming, as appears by Joh 4:25. Now Philip tells them that he is come, and that the Samaritans are welcome to him. Ministers' business is to preach Christ - Christ, and him crucified - Christ, and him glorified. (3.) The proofs he produced for the confirmation of his doctrine were miracles, Act 8:6. To convince them that he had his commission from heaven (and therefore not only they might venture upon what he said, but they were bound to yield to it), he shows them this broad seal of heaven annexed to it, which the God of truth would never put to a lie. The miracles were undeniable; they heard and saw the miracles which he did. They heard the commanding words he spoke, and saw the amazing effects of them immediately; that he spoke, and it was done. And the nature of the miracles was such as suited the intention of his commission, and gave light and lustre to it. [1.] He was sent to break the power of Satan; and, in token of this, unclean spirits, being charged in the name of the Lord Jesus to remove, came out of many that were possessed with them, Act 8:7. As far as the gospel prevails, Satan is forced to quit his hold of men and his interest in them, and then those are restored to themselves, and to their right mind again, who, while he kept possession, were distracted. Wherever the gospel gains the admission and submission it ought to have, evil spirits are dislodged, and particularly unclean spirits, all inclinations to the lusts of the flesh, which war against the soul; for God has called us from uncleanness to holiness, Th1 4:7. This was signified by the casting of these unclean spirits out of the bodies of people, who, it is here said, came out crying with a loud voice, which signifies that they came out with great reluctancy, and sorely against their wills, but were forced to acknowledge themselves overcome by a superior power, Mar 1:26; Mar 3:11; Mar 9:26. [2.] He was sent to heal the minds of men, to cure a distempered world, and to put it into a good state of health; and, in token of this, many that were taken with palsies, and that were lame, were healed. Those distempers are specified that were most difficult to be cured by the course of nature (that the miraculous cure might be the more illustrious), and those that were most expressive of the disease of sin and that moral impotency which the souls of men labour under as to the service of God. The grace of God in the gospel is designed for the healing of those that are spiritually lame and paralytic, and cannot help themselves, Rom 5:6. (4.) The acceptance which Philip's doctrine, thus proved, met with in Samaria (Act 8:6): The people with one accord gave heed to those things which Philip spoke, induced thereto by the miracles which served at first to gain attention, and so by degrees to gain assent. There then begin to be some hopes of people when they begin to take notice of what is said to them concerning the things of their souls and eternity - when they begin to give heed to the word of God, as those that are well pleased to hear it, desirous to understand and remember it, and that look upon themselves as concerned in it. The common people gave heed to Philip, oi ochloi - a multitude of them, not here and there one, but with one accord; they were all of a mind, that it was fit the doctrine of the gospel should be enquired into, and an impartial hearing given to it. (5.) The satisfaction they had in attending on, and attending to, Philip's preaching, and the success it had with many of them (Act 8:8): There was great joy in that city; for (Act 8:12) they believed Philip, and were baptized into the faith of Christ, the generality of them, both men and women. Observe, [1.] Philip preached the things concerning the kingdom of God, the constitution of that kingdom, the laws and ordinances of it, the liberties and privileges of it, and the obligations we are all under to be the loyal subjects of that kingdom; and he preached the name of Jesus Christ, as king of that kingdom - his name, which is above every name. He preached it up in its commanding power and influence - all that by which he has made himself known. [2.] The people not only gave heed to what he said, but at length believed it, were fully convinced that it was of God and not of men, and gave up themselves to the direction and government of it. As to this mountain, on which they had hitherto worshipped God, and placed a great deal of religion in it, they were now as much weaned from it as every they had been wedded to it, and become the true worshippers, who worship the Father in spirit and in truth, and in the name of Christ, the true temple, Joh 4:20-23. [3.] When they believed, without scruple (though they were Samaritans) and without delay they were baptized, openly professed the Christian faith, promised to adhere to it, and then, by washing them with water, were solemnly admitted into the communion of the Christian church, and owned as brethren by the disciples. Men only were capable of being admitted into the Jewish church by circumcision; but, to show that in Jesus Christ there is neither male nor female (Gal 3:28), but both are alike welcome to him, the initiating ordinance is such as women are capable of, for they are numbered with God's spiritual Israel, though not with Israel according to the flesh, Num 1:2. And hence it is easily gathered that women are to be admitted to the Lord's supper, though it does not appear that there were any among those to whom it was first administered. [4.] This occasioned great joy; each one rejoiced for himself, as he in the parable who found the treasure hid in the field; and they all rejoiced for the benefit hereby brought to their city, and that it came without opposition, which it would scarcely have done if Samaria had been within the jurisdiction of the chief priests. Note, The bringing of the gospel to any place is just matter of joy, of great joy, to that place. Hence the spreading of the gospel in the world is often prophesied of in the Old Testament as the diffusing of joy among the nations: Let the nations be glad and sing for joy, Psa 67:4; Th1 1:6. The gospel of Christ does not make men melancholy, but fills them with joy, if it be received as it should be; for it is glad tidings of great joy to all people, Luk 2:10. 2. What there was in particular at this city of Samaria that made the success of the gospel there more than ordinarily wonderful. (1.) That Simon Magus had been busy there, and had gained a great interest among the people, and yet they believed the things that Philip spoke. To unlearn that which is bad proves many times a harder task than to learn that which is good. These Samaritans, though they were not idolaters as the Gentiles, nor prejudiced against the gospel by traditions received from their fathers, yet had of late been drawn to follow Simon, a conjurer (For so Magus signifies) who made a mighty noise among them, and had strangely bewitched them. We are told, [1.] How strong the delusion of Satan was by which they were brought into the interests of this great deceiver. He had been for some time, nay, for a long time, in this city, using sorceries; perhaps he came there by the instigation of the devil, soon after our Saviour had been there, to undo what he had been doing there; for it was always Satan's way to crush a good work in its bud and infancy, Co2 11:3; Th1 3:5. Now, First, Simon assumed to himself that which was considerable: He gave out that he himself was some great one, and would have all people to believe so and to pay him respect accordingly; and then, as to every thing else, they might do as they pleased. He had no design to reform their lives, nor improve their worship and devotion, only to make them believe that he was, tis megas - some divine person. Justin Martyr says that he would be worshipped as prōton theon - the chief god. He gave out himself to be the Son of God, the Messiah, so some think; or to be an angel, or a prophet. Perhaps he was uncertain within himself what title of honour to pretend to; but he would be thought some great one. Pride, ambition, and an affectation of grandeur, have always been the cause of abundance of mischief both to the world and to the church. Secondly, The people ascribed to him what he pleased. 1. They all gave heed to him, from the least …

God had wonderfully owned Philip in his work as an evangelist at Samaria, but he could do no more than an evangelist; there were some peculiar powers reserved to the apostles, for the keeping up of the dignity of their office, and here we have an account of what was done by two of them there - Peter and John. The twelve kept together at Jerusalem (Act 8:1), and thither these good tidings were brought them that Samaria had received the word of God (Act 8:14), that a great harvest of souls was gathered, and was likely to be gathered in to Christ there. The word of God was not only preached to them, but received by them; they bade it welcome, admitted the light of it, and submitted to the power of it: When they heard it, they sent unto them Peter and John. If Peter had been, as some say he was, the prince of the apostles, he would have sent some of them, or, if he had seen cause, would have gone himself of his own accord; but he was so far from this that he submitted to an order of the house, and, as a servant to the body, went whither they sent him. Two apostles were sent, the two most eminent, to Samaria, 1. To encourage Philip, to assist him, and strengthen his hands. Ministers in a higher station, and that excel in gifts and graces, should contrive how they may be helpful to those in a lower sphere, and contribute to their comfort and usefulness. 2. To carry on the good work that was begun among the people, and, with those heavenly graces that had enriched them, to confer upon them spiritual gifts. Now observe, I. How they advanced and improved those of them that were sincere. It is said (Act 8:16), The Holy Ghost was as yet fallen upon none of them, in those extraordinary powers which were conveyed by the descent of the Spirit upon the day of pentecost. They were none of them endued with the gift of tongues, which seems then to have been the most usual immediate effect of the pouring out of the Spirit. See Act 10:45, Act 10:46. This was both an eminent sign to those that believed not, and of excellent service to those that did. This, and other such gifts, they had not, only they were baptized in the name of the Lord Jesus, and so engaged in him and interested in him, which was necessary to salvation, and in this they had joy and satisfaction (Act 10:8), though they could not speak with tongues. Those that are indeed given up to Christ, and have experienced the sanctifying influences and operations of the Spirit of grace, have great reason to be thankful, and no reason to complain, though they have not those gifts that are for ornament, and would make them bright. But it is intended that they should go on to the perfection of the present dispensation, for the greater honour of the gospel. We have reason to think that Philip had received these gifts of the Holy Ghost himself, but had not a power to confer them; the apostles must come to do this; and they did it not upon all that were baptized, but upon some of them, and, it should seem, such as were designed for some office in the church, or at least to be eminent active members of it; and upon some of them one gift of the Holy Ghost, and upon others another. See Co1 12:4, Co1 12:8; Co1 14:26. Now in order to this, 1. The apostles prayed for them, Act 8:15. The Spirit is given, not to ourselves only (Luk 11:13), but to others also, in answer to prayer: I will put my Spirit within you (Eze 36:27), but I will for this be enquired of, Act 8:37. We may take encouragement from this example in praying to God to give the renewing graces of the Holy Ghost to those whose spiritual welfare we are concerned for - for our children, for our friends, for our ministers. We should pray, and pray earnestly, that they may receive the Holy Ghost; for this includes all blessings. 2. They laid their hands on them, to signify that their prayers were answered, and that the gift of the Holy Ghost was conferred upon them; for, upon the use of this sign, they received the Holy Ghost, and spoke with tongues. The laying on of hands was anciently used in blessing, by those who blessed with authority. Thus the apostles blessed these new converts, ordained some to be ministers, and confirmed others in their Christianity. We cannot now, nor can any, thus give the Holy Ghost by the laying on of hands; but this may intimate to us that those whom we pray for we should use our endeavours with. II. How they discovered and discarded him that was a hypocrite among them, and this was Simon Magus; for they knew how to separate between the precious and the vile. Now observe here, 1. The wicked proposal that Simon made, by which his hypocrisy was discovered (Act 8:18, Act 8:19): When he saw that through laying on of the apostles' hands the Holy Ghost was given (which should have confirmed his faith in the doctrine of Christ, and increased his veneration for the apostles). it gave him a notion of Christianity as no other than an exalted piece of sorcery, in which he thought himself capable of being equal to the apostles, and therefore offered them money, saying, Give me also this power. He does not desire them 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 and disposition of a Christian. He was more desirous to gain honour to himself than to do good to others. Now, in making this motion, (1.) He put a great affront upon the apostles, as if they were mercenary men, would do any thing for money, and loved it as well as he did; whereas they had left what they had, for Christ, so far were they from aiming to make it more - (2.) He put a great affront upon Christianity, as if the miracles that were wrought for the proof of it were done by magic arts, only of a different nature from what he himself had practised formerly. (3.) He showed that, like Balaam, he aimed at the rewards of divination; for he would not have offered money for this power if he had not hoped to get money by it. (4.) He showed that he had a very high conceit of himself, and that he had never his heart truly humbled. Such a wretch as he had been before his baptism should have asked, like the prodigal, to be made as one of the hired servants. But, as soon as he is admitted into the family, no less a place will serve him than to be one of the stewards of the household, and to be entrusted with a power which Philip himself had not, but the apostles only. 2. The just rejection of his proposal, and the cutting reproof Peter gave him for it, Act 8:20-23. (1.) Peter shows him his crime (Act 8:20): Thou hast thought that the gift of God may be purchased with money; and thus, [1.] He had overvalued the wealth of this world, as if it were an equivalent for any thing, and as if, because, as Solomon saith, it answers all things, relating to the life that now is, it would answer all things relating to the other life, and would purchase the pardon of sin, the gift of the Holy Ghost, and eternal life. [2.] He had undervalued the gift of the Holy Ghost and put it upon a level with the common gifts of nature and providence. He thought the power of an apostle might as well be had for a good fee as the advice of a physician or a lawyer, which was the greatest despite that could be done to the Spirit of grace. All the buying and selling of pardons and indulgences in the church of Rome is the product of this same wicked thought, that the gift of God may be purchased with money, when the offer of divine grace so expressly runs, without money and without price. (2.) He shows him his character, which is inferred from his crime. From every thing that a man says or does amiss we cannot infer that he is a hypocrite in the profession he makes of religion; but this of Simon's was such a fundamental error as could by no means consist with a state of grace; his offering money (and that got by sorcery too) was an incontestable evidence that he was yet under the power of a worldly and carnal mind, and was yet that natural man which receiveth not the things of the Spirit of God, neither can he know them. And therefore Peter tells him plainly, [1.] That his heart was not right in the sight of God, Act 8:21. "Though thou professest to believe, and art baptized, yet thou art not sincere." We are as our hearts are; if they be not right, we are wrong; and they are open in the sight of God, who knows them, judges them, and judges of us by them. Our hearts are that which they are in the sight of God, who cannot be deceived; and if they be not right in his sight, whatever our pretensions be, our religion is vain, and will stand us in no stead: our great concern is to approve ourselves to him in our integrity, for otherwise we cheat ourselves into our own ruin. Some refer this particularly to the proposal he made; what he asked is denied him, because his heart is not right in the sight of God in asking it. He does not aim at the glory of God nor the honour of Christ in it, but to make a hand of it for himself; he asks, and has not, because he asks amiss, that he may consume it upon his lusts, and be still thought some great one. [2.] That he is in the gall of bitterness, and in the bond of iniquity: I perceive that thou art so, Act 8:23. This is plain dealing, and plain dealing is best when we are dealing about souls and eternity. Simon had got a great name among the people, and of late a good name too among God's people, and yet Peter here gives him a black character. Note, It is possible for a man to continue under the power of sin, and yet to put on a form of godliness. I perceive it, saith Peter. It was not so much by the spirit of discerning, with which Peter was endued, that he perceived this, as by Simon's discovery of it in the proposal he made. Note, The disguises of hypocrites many times are soon seen through; the nature of the wolf shows itself notwithstanding the cover of the sheep's clothing. Now the character here given of Simon is really the character of all wicked people. First, They are in the gall of bitterness - odious to God, as that which is bitter as gall is to us. Sin is an abominable thing, which the Lord hates, and sinners are by it made abominable to him; they are vicious in their own nature. Indwelling sin is a root of bitterness, that bears gall and wormwood, Deu 29:18. The faculties are corrupted, and the mind embittered against all good, Heb 12:15. It intimates likewise the pernicious consequences of sin; the end is bitter as wormwood. Secondly, They are in the bond of iniquity - 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, and it is a sore bondage, like that in Egypt, making the life bitter. (3.) He reads him his doom in two things - [1.] He shall sink with his worldly wealth, which he overvalued: Thy money perish with thee. First, Hereby Peter rejects his offer with the utmost disdain and indignation: "Dost thou think thou canst bribe us to betray our trust, and to put the power we are entrusted with into such unworthy hands? Away with thee and thy money too; we will have nothing to do with either. Get thee behind me, Satan." When we are tempted with money to do an evil thing, we should see what a perishing thing money is, and scorn to be biassed by it - It is the character of the upright man that he shakes his hands from holding, from touching bribes, Isa 33:15. Secondly, He warns him of his danger of utter destruction if he continued in this mind: "Thy money will perish and thou wilt lose it, and all that thou canst purchase with it. As meats for the belly and the belly for meats (Co1 6:13), so goods for money and money for goods, but God shall destroy both it and them - they perish in the using; but this is not the worst of it: thou wilt perish with it, a…

Acts 8:14-17 14. And when the apostles which were at Jerusalem had heard that Samaria had received the Word of God, they sent unto them Peter and John: 15. Who, when they were come down, they prayed for them, that they might receive the Holy Ghost: 16. For he was not as yet come down upon any of them; but they were only baptized in the name of Christ Jesus. 17. Then they laid their hands upon them, and they received the Holy Ghost. 14. Luke describeth, in this place, the proceedings of the grace of God in the Samaritans, as he useth to enrich the faithful continually with greater gifts of his Spirit, for we must not think that the apostles took that counsel whereof Luke speaketh, without the instinct of the same God who had already begun his work in Samaria by the hand of Philip; and he useth his instruments diversely unto divers parts of his work, according to his good pleasure. He used Philip as an instrument to bring them unto the faith; now he ordaineth Peter and John to be ministers to give the Spirit and thus doth he foster the unity of his Church when one helpeth another, and not only knit man and man together, but whole churches also. He could have finished that which he had begun by Philip; but to the end the Samaritans might learn to embrace brotherly fellowship with the first Church, he meant to bind them herewith as with a band; secondly, he meant to grant the apostles (whom he had commanded to preach the gospel throughout the whole world -- Mark 16:15) this privilege, that they might the better all grow together into one faith of the gospel; and we know that it was otherwise dangerous, lest, seeing the Jews and Samaritans were much unlike in mind and manners, being so divided, they should by this means divide Christ, or at least feign to themselves a new Church. In the mean season, we see how careful the apostles were to help their brethren; for they stay not until they be requested, but they take this charge upon them of their own accord. The apostles do not this through any distrust, as if they did suspect that Philip did not his duty so uprightly as he ought; [512] but they set to their hand to help him in his work, and Peter and John came not only to help him, and to be partakers of his labors, but also to approve the same. Again, Philip is not grieved because other men finish that building which he had begun, but they one help another full gently and faithfully; and surely it is ambition alone which will not suffer holy fellowship and mutual imparting of duties to enter. [513] Whereas Luke saith that Peter was sent by the rest, we may hereby gather that he was not the chief ruler over his fellows in office; [514] but did so excel amongst them, that yet, notwithstanding, he was subject to, and did obey the body. Which were at Jerusalem. This may carry a double meaning, either that all the apostles were at Jerusalem then, or that there were certain resident there when the rest went hither and thither; and I do rather allow this latter, for it is to be thought that they did so divide themselves, that always some of the number might take upon them divers embassages, as occasion was offered, that some might stay at Jerusalem, as in the principal standing. [515] Again, it may be that after every man had spent some time in his voyage, they were wont to assemble themselves there. It is certain, indeed, that that time which they spent at Jerusalem was not spent in idleness; and, secondly that they were not tied to some one place, forasmuch as Christ had commanded them to go over all the world (Mark 16:15.) 15. They prayed. Undoubtedly they taught first, for we know that they were no dumb persons; but Luke passeth over that which was common to them and Philip, and declareth only what new thing the Samaritans had by their coming, to wit, that they had the Spirit given them then. 16. But here ariseth a question, for he saith that they were only baptized into the name of Christ, and that therefore they had not as yet received the Holy Ghost; but baptism must either be in vain and without grace, or else it must have all the force which it hath from the Holy Ghost. In baptism we are washed from our sins; but Paul teacheth that our washing is the work of the Holy Ghost, (Titus 3:5.) The water used in baptism is a sign of the blood of Christ; but Peter saith, that it is the Spirit by whom we are washed with the blood of Christ (1 Peter 1:2.) Our old man is crucified in baptism, that we may be raised up unto newness of life, (Romans 6:6;) and whence cometh all this save only from the sanctification of the Spirit? And, finally, what shall remain in baptism if it be separate from the Spirit? (Galatians 3:27.) Therefore, we must not deny but that the Samaritans, who had put on Christ, indeed, in baptism, had also his Spirit given them; and surely Luke speaketh not in this place of the common grace of the Spirit, whereby God doth regenerate us, that we may be his children, but of those singular gifts wherewith God would have certain endued at the beginning of the gospel to beautify Christ's kingdom. Thus must the words of John be understood, that the disciples had not the Spirit given them as yet, forasmuch as Christ was yet conversant in the world; not that they were altogether destitute of the Spirit, seeing that they had from the same both faith, and a godly desire to follow Christ; but because they were not furnished with those excellent gifts, wherein appeared afterwards greater glory of Christ's kingdom. To conclude, forasmuch as the Samaritans were already endtied with the Spirit of adoptioni the excellent graces of the Spirit are heaped upon them, in which God showed to his Church, for a time as it were, the visible presence of his Spirit, that he might establish for ever the authority of his gospel, and also testify that his Spirit shall be always the governor and director of the faithful. They were only baptized. We must not understand this as spoken contemptuously of baptism; but Luke's meaning is, that they were only endued then with the grace of common adoption and regeneration, which is offered to all the godly in baptism. As for this, it was an extraordinary thing that certain should have the gifts of the Spirit given them, which might serve to set forth the kingdom of Christ and the glory of the gospel; for this was the use thereof, that every one might profit the Church according to the measure of his ability. We must note this, therefore, because, while the Papists will set up their feigned confirmation, they are not afraid to break out into this sacrilegious speech, that they are but half Christians upon whom the hands have not been as yet laid. This is not tolerable now because, whereas this was a sign which lasted only for a time, they made it a continual law in the Church, as if they had the Spirit in readiness to give to whomsoever they would. We know that when the testimony and pledge of God's grace is set before us in vain, and without the thing itself, it is too filthy mockery; but even they themselves are enforced to grant that the Church was beautified for a time only with these gifts; whereupon it followeth that the laying on of hands which the apostles used had an end when the effect ceased. I omit that, that they added oil unto the laying on of hands, (Mark 6:13;) but this, as I have already said, was a point of too great boldness, to prescribe a perpetual law to the Church, that that might be a general sacrament, which was peculiarly used amongst the apostles, (Galatians 3:7; Romans 6:6;) that the sign might continue still after that the thing itself was ceased; and with this they joined detestable blasphemy, because they said that sins were only forgiven by baptism, and that the Spirit of regeneration is given by that rotten oil which they presumed to bring in without the Word of God. The Scripture doth testify that we put on Christ in baptism, and that we are engrafted into his body, that our old man may be crucified, and we renewed into righteousness. These sacrilegious robbers have translated that to adorn the false visor of their sacrament which they have taken from baptism. [516] Neither was this the invention of one man only, but the decree of one council, whereof they babble daily in all their schools. 17. When they had laid their hands. The laying on of hands followeth prayers, whereby they testify that the grace of the Spirit is not included in the external ceremony, which they crave humbly at the hands of another. And yet when they confess that God is the author, they neglect not the ceremony which was delivered them by God to this use; and because they usurp it not rashly, the effect is also annexed. This is the profit and efficacy of signs, because God worketh in them, and yet he remaineth the only giver of grace and distributeth the same according to his good pleasure; but let us remember that the laying on of hands was the instrument of God, at such time as he gave the visible graces of the Spirit to his, and that since the Church was deprived of such riches, it is only a vain visor without any substance. [517] Footnotes: [512] "Minus dextre quam par esset," less dexterously than was meet. [513] "Quae sanctae communicatione januam claudit," which shuts the door against holy communion. [514] "Non exercuisse in collegas imperium," did not exercise authority over his colleagues. [515] "Statione," station. [516] "Detracta baptismo spolia," the spoils taken from baptism. [517] "Inane duntaxat esset spectrum," it was only an empty specter.

Acts 8:18-25 18. And when Simon saw that the Holy Ghost was given by the laying on of the apostles' hands, he offered them money, 19. Saying, Give me also this power, that on whom I shall lay my hands, he may receive the Holy Ghost. 20. And Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God is obtained with money. 21. Thou hast no part nor inheritance in this business; for thy heart is not right before God. 22. Therefore repent of this wickedness, and pray unto God, if peradventure the cogitation of thy heart may be forgiven thee. 23. For I see that thou art in the gall of bitterness, and in the bond of unrighteousness. 24. And Simon answering, said, Pray ye for me unto God, that none of these things may happen to me which ye have said. 25. Then when they had testified and spoken the word of God, they returned to Jerusalem, and they preached the gospel in many streets of the Samaritans. 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. 20. Peter answered. Peter giveth him the repulse here stoutly, and being not content to chide him, he addeth a bitter curse (or wish,) that Simon and his money may perish together; though he doth not so much wish unto him destruction, as he telleth him that the just vengeance of God hangeth over his head, that he might terrify him. In sum, he showeth what he hath deserved, when he hath made the Spirit of God subject to filthy buying and selling; as if he should have said, Thou art worthy to perish with thy money, [520] when thou dost so blaspheme the Spirit of God. For we may easily gather by that which followeth, that Peter would rather have had Simon saved than destroyed. But as it were supplying the place of a judge, he pronounceth what punishment Simon's ungodliness deserveth; and it was requisite that he should be thus accused with such vehemence, that he might perceive the greatness of his offense. [521] To the same end tendeth that that he judged his money to perish; for he signifieth that it was as it were infected and polluted with cogitation of wickedness, because it was offered to such a wicked use. And surely we ought rather to wish that all the whole world perish, than that those things should darken the glory of God, which, in comparison thereof, are nothing worth. When he wisheth thus to a sacrilegious man, he doth not so much respect the person as the fact; for we must be offended with the offenses of men in such sort, that we must pity the men themselves. Such are those sentences of God which adjudge adulterers, thieves, drunkards, and wrongful dealers, to destruction, (1 Corinthians 6:9; Ephesians 5:5;) for they do not cut off all hope of salvation from them, but they are only referred unto their present state and declare what end is prepared for them, if they go forward obstinately. 21. Thou hast no part. Some do frame this sentence otherwise, that Simon is not partaker of grace, because he setteth a price thereof. But the other reading which we have followed is more usual, to wit, that that reason be joined to the former member. And surely it is better to knit the two sentences together, thus, Thy money perish with thee, because thou thinkest that the inestimable gift of the Spirit can be bought with money. Whereas the old interpreter had put, in this word; Erasmus translated it more fitly, in this business; for Peter's meaning is, that that sacrilegious person hath nothing to do in all that administration, who doth wickedly profane the same. Furthermore both the Papists, and also the old divines, have disputed much concerning simony; but that which the Papists call simony doth not agree with Simon's fact. Simon would have bought the grace of the Spirit with money; the Papists apply the crime of simony unto their idle revenues; and yet I speak not this that I may extenuate those horrible sins which reign at this day in Popery, in buying and selling spiritual promotions. Now, this wickedness is filthy enough of itself, in that they hold such a mart in the Church of God. And in the mean season, we must note the true definition of simony, to wit, that it is a wicked buying and selling of the gifts of the Spirit, or some other such like thing, whilst that a man abuseth them unto ambition or other corruptions. Though I confess that all those imitate Simon who strive to attain unto the government of the Church by unlawful means; which thing we see committed at this day without shame, as if it were lawful; and we can scarce find one priest in all Popery which is not manifestly a simoniacal person in this respect; because none can put up his head amongst them, [522] but he must creep in by indirect means. Although we must confess, (which thing even children see, to our great shame,) that this vice is too common even amongst the false professors of the gospel. But let us remember, first, to the end we may be free from the infection of Simon, that the gifts of the Spirit are not gotten with money, but that they are given of the free and mere goodness of God, and that for the edifying of the Church; that is, that every man may study to help his brethren according to the measure of his ability; that every man may bestow [523] that about the common good of the Church which he hath received; and that the excellency of no man may hinder, but that Christ may excel all. Notwithstanding, it may seem a marvelous matter, that Peter excludeth Simon from being a partaker of the Spirit, as concerning special gifts; because his heart is not right before God. For the wickedness of Judas did not let him from having the gifts of the Spirit in great measure; neither had the gifts of the Spirit been so corrupted amongst the Corinthians, if their heart had been right in the sight of God. Therefore that reason which Peter allegeth seemeth insufficient; because many men excel oftentimes in the gifts of the Spirit, who have an unclean heart. But, first of all, there followeth no absurdity, if God give such graces to men which are unworthy thereof. Secondly, Peter prescribeth no general rule in this place, but because the Church alone is for the most part made partaker of the gifts of the Spirit, he pronounceth that Simon, who is a stranger to Christ, is unworthy to have the same graces given him, (which are bestowed upon the faithful,) as if he were one of God's household. Moreover, he had blasphemed those gifts whereof he is deprived. 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 ei ara 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. 23. In the gall of bitterness. Peter doth sharply reprove Simon again, and striketh him with God's judgment. For unless he had been compelled to descend into himself, he would never have been turned in good earnest unto God. For there is nothing more deadly for men which are blockish than when we flatter them, or when we do but a little scrape the skin, whereas they ought rather to be thrust through. Therefore, until such time as a sinner shall conceive sorrow and true heaviness by reason of his sin, we must use such severity as may wound his mind; otherwise the rotten sore shall be nourished within, which shall by little and little consume the man himself. Yet let us always observe this mean, that we provide for men's salvation so much as in us lieth. Moreover, there be two excellent fine metaphors in Peter's words; the one whereof seemeth to be taken out of Moses, where he forbiddeth that there be not in us any root, from which springeth gall and wormwood, (Deuteronomy 29.) By which speech is noted the inward wickedness of the heart; when as it hath so conceived the poison of ungodliness, that being therewith infected, it can bring forth nothing but bitterness. To the same end tendeth the binding of iniquity: to wit, when the whole heart is kept bound and tied by Satan. For it falleth out sometimes that men which are otherwise given very godlily, do break o…

To whom all gave heed . . . because of long time he had bewitched them--This, coupled with the rapidity with which they deserted him and attached themselves to Philip, shows the ripeness of Samaria for some religious change.

were baptized, both men and women--the detection of Simon's frauds helping to extend and deepen the effects of Philip's preaching.

Then Simon himself believed also--Left without followers, he thinks it best to join the man who had fairly outstripped him, not without a touch of real conviction. and . . . was baptized--What a light does this throw on what is called Baptismal Regeneration! he continued with Philip--"was in constant attendance upon" him.

prayed . . . they might receive the Holy Ghost. (For only they were baptized in the name of the Lord Jesus)--As the baptism of adults presupposed "the renewing of the Holy Ghost" (Tit 3:5-7; Co1 12:13), of which the profession of faith had to be taken for evidence, this communication of the Holy Ghost by the laying on of the apostles' hands was clearly a superadded thing; and as it was only occasional, so it was invariably attended with miraculous manifestations (see Act 10:44, where it followed Peter's preaching; and Act 19:1-7, where, as here, it followed the laying on of hands). In the present case an important object was served by it--"the sudden appearance of a body of baptized disciples in Samaria, by the agency of one who was not an apostle, requiring the presence and power of apostles to perform their special part as the divinely appointed founders of the Church" [ALFORD]. Beautiful, too, was the spectacle exhibited of Jew and Samaritan, one in Christ.

offered them money--Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.

that on whomsoever I lay hands, he may receive the Holy Ghost--Spiritual ambition here shows itself the key to this wretched man's character.

Thy money perish with thee--that is, "Accursed be thou and thy money with thee." It is the language of mingled horror and indignation, not unlike our Lord's rebuke of Peter himself (Mat 16:23).

Thou hast neither part nor lot . . . thy heart is not fight, &c.--This is the fidelity of a minister of Christ to one deceiving himself in a very awful manner.

Repent . . . pray . . . if perhaps the thought of thine heart may be forgiven--this expression of doubt being designed to impress upon him the greatness of his sin, and the need of alarm on his part.

in the gall of bitterness and . . . bond of iniquity--expressing both the awfulness of his condition and the captivity to it in which he was held.

Pray ye to the Lord for me--Peter had urged him to pray for himself: he asks those wonder-working men to do it for him; having no confidence in the prayer of faith, but thinking that those men possessed some peculiar interest with heaven. that none of these things dome upon me--not that the thought of his wicked heart might be forgiven him, but only that the evils threatened might be averted from him. While this throws great light on Peter's view of his melancholy case, it shows that Christianity, as something divine, still retained its hold of him. (Tradition represents him as turning out a great heresiarch, mingling Oriental or Grecian philosophy with some elements of Christianity.)

and they--Peter and John. when they had . . . preached--in the city where Philip's labors had been so richly blessed. returned . . . and preached . . . in many villages of the Samaritans--embracing the opportunity of their journey back to Jerusalem to fulfil their Lord's commission to the whole region of Samaria (Act 1:8).

But there was a certain man called Simon,.... Who, as Justin Martyr (f) says, was a Samaritan, and of a village called Gitton; and so a Jewish writer (g) calls him Simeon, "the Samaritan", a wizard: here is a but upon this new church, the success of the Gospel in this place, and the joy that was there; a man of great wickedness and sophistry plays the hypocrite, feigns himself a believer, and gets in among them; See Gill on Acts 5:1, which beforetime in the same city used sorcery; who before Philip came thither, practised magic arts; wherefore he is commonly called "Simon Magus", for he was a magician, who had learned diabolical arts, and used enchantments and divinations, as Balaam and the magicians of Egypt did: and bewitched the people of Samaria; or rather astonished them, with the strange feats he performed; which were so unheard of and unaccountable, that they were thrown into an ecstasy and rapture; and were as it were out of themselves, through wonder and admiration, at the amazing things that were done by him: giving out that himself was some great one; a divine person, or an extraordinary prophet, and it may be the Messiah; since the Samaritans expected the Messiah, as appears from John 4:25 and which the Syriac version seems to incline to, which renders the words thus, "and he said, I am that great one"; that great person, whom Moses spake of as the seed of the "woman", under the name of Shiloh, and the character of a prophet. (f) Apolog. 2. p. 69. (g) Juchasin, fol. 242. 2.

To whom they all gave heed,.... Were not only attentive to the strange things he did, and to the wonderful things he gave out concerning himself; but they believed what he said and did as real things, and were obedient to him: and that from the least to the greatest; which does not so much respect age, though the Ethiopic version renders it, "from the younger of them to the eldest of them", as state and condition; persons of every rank and quality, high and low, rich and poor, magistrates and subjects, from the meanest to the greatest of them; and so the Syriac version renders it, "both great", or "noble, and mean"; he drew the attention, and commanded the regard, both of princes and peasants, of the learned and unlearned, of the great men, and of the common people, who one and all wondered at him, and applauded him: saying, this man is the great power of God; or as the Alexandrian copy and some others, and the Vulgate Latin version read, "this is the power of God which is called great"; they took him for the supreme Deity, or as Justin Martyr (h) expresses it, they accounted him the first, or chief God, or they looked upon him to be the Messiah, "the great power of God": as the Syriac version renders it; and who should be great, and called the Son of the Highest, Luke 1:32. (h) Ut supra. (Apolg. 2. p. 69.)

To him they had regard,.... Which is repeated from the foregoing verse, for the sake of what follows: because that of a long time he had bewitched them with sorceries; or because he had, it may be for many years, astonished them with his magic arts, and the pranks he played in the use of them.

But when they believed Philip,.... Though they had been carried away so long with this deceiver, and had been so much attached unto him, and held in admiration of him; yet when Philip came and preached Christ unto them, such was the power that attended his ministry, and such the efficacy of divine grace that was exerted, that they not only gave heed unto him, but believed what he said: preaching the things concerning the kingdom of God; concerning the kingdom of the Messiah, the Gospel dispensation, the doctrines and ordinances of the Gospel; and concerning the kingdom of grace, which is spiritual and internal, and which lies not in external things, as meat and drink, but in righteousness, peace, and joy; and concerning the kingdom of glory, the meetness for it, which lies in regenerating grace, and the right unto it, which is the righteousness of Christ: and the name of Jesus Christ; concerning the person of Christ, as the Son of God: and the offices of Christ, as prophet, priest, and King; and the virtue of his blood, righteousness, and sacrifice, for pardon, justification, and atonement: the Vulgate Latin, Syriac, and Ethiopic versions read this clause, "in the name of Jesus Christ": and connect it with the following words, they were baptized, both men and women: that is, when, they heard Philip preach the Gospel, and believed in Christ, the sum and substance of it, and made a profession of faith, they were of each sex, both men and women, baptized by immersion, in the name of Jesus Christ.

Then Simon himself believed also,.... With an historical and temporary faith, as that Jesus was the Messiah, &c. or at least he pretended, to believe this, and professed that he did believe, what others did, and Philip preached: and when he was baptized; upon profession of his faith, which he so artfully made, that Philip could not discover his hypocrisy: but taking him to be a sincere believer, admitted him to baptism: after which, he continued with Philip; kept close to him, and got into a familiar acquaintance with him; and constantly attended on his ministry, as if he had been a sincere disciple and follower of Christ: and wondered, beholding the miracles and signs which were done; he was as much amazed at the miraculous performances of Philip, as the inhabitants of Samaria had been at his, which he could observe were real things; and this increased his wonder, and threw him into an ecstasy, that he was scarce himself: whereas he knew that what he did were only sham performances, and legerdemain tricks.

Now when the apostles which were at Jerusalem,.... Not that there were some at Jerusalem, and some elsewhere; for they all tarried at Jerusalem, when the rest of the ministers of the word were scattered abroad; though it is possible, that by this time, some of them might have departed from hence; but it seems more probable, that they were as yet all here: these heard that Samaria had received the word of God; that is, they heard that the Samaritans, who only received the five books of Moses, and that not the Hebrew, but their own copy of them, now received not only the whole Bible, but the Gospel of Christ, as preached by Philip; which they might hear by a letter, or messengers sent from Philip to them, to acquaint them with the success of the Gospel; or from some persons, who had been in those parts: upon which they sent unto them Peter and John: who were not only fellow apostles, but very familiar and intimate companions; these they sent to confirm the doctrine of Philip, and establish the young converts in it, and to form them into a Gospel church state, and ordain ministers over them.

Who when they were come down,.... To the city of Samaria, where Philip was, and these converts dwelt: prayed for them; for some of them, unto God: that they might receive the Holy Ghost; the extraordinary gifts of the Holy Ghost, as to be able to speak with tongues, to prophesy and work miracles: they might pray for them all, that they might have a larger measure of grace, and more spiritual light and knowledge; and that they might be established in the doctrines of the Gospel, and hold fast the profession of their faith unto the end; but it can hardly be thought that they should pray for them all, both men and women, that they might have the above extraordinary gifts, which were not necessary to them all: and that these are meant by the Holy Ghost is clear from what follows, since he was not yet fallen on any of them, which cannot be understood in any other sense; and seeing it was something visible, which Simon could discern, and therefore cannot mean internal grace, and an increase of that.

(For as yet he was fallen upon none of them,.... They had received him as a spirit of illumination and sanctification, and as, a spirit of conversion and faith; they had been regenerated, enlightened, and sanctified by him; and were converted by him, and brought to believe in Christ, and live, by faith upon him; they were baptized believers, and no more; as yet, none of them had gifts qualifying them for the ministry; and still less could any of them speak with tongues, or prophesy, or work miracles; the Holy Ghost had not yet descended on them for such purposes: only they were baptized in the name of the Lord Jesus: all as yet appeared in them was, that they were believers in Christ, and had been baptized in his name, upon a profession of their faith; and more than this they had been called to, or qualified for: the word "only", does not respect the form of baptism, as if they had been baptized only in the name of Christ; whereas they were doubtless baptized in the name of the Father, and of the Son, and of the Holy Ghost; but refers to baptism itself, which was the only ordinance as yet administered to them.

Then laid they their hands on them,.... The Ethiopic version adds, "who had been baptized"; but not upon all of them, men and women, only on some they were directed unto by the Spirit of God; whom he had designed, and now would qualify for the work of the ministry, that so this new church, might be supplied with proper officers, pastors, and teachers, to feed them with knowledge and with understanding, and who might not only have ministerial gifts to qualify them for preaching the Gospel, but extraordinary ones, which would serve for the confirmation of it; and for this purpose the apostles, "both" of them, as the Arabic version reads, laid their hands on them: for it will not seem probable, that they laid their hands upon the women, on such an account; and it will hardly be received, that they should lay their hands on Simon Magus, otherwise he would have received the Holy Ghost too; so that it seems a plain case, that imposition of hands was not used to them all: and they received the Holy Ghost; that is, they received the gifts of the Holy Ghost; so that they could prophesy and speak with tongues, and heal diseases, and do other wonderful works: and since now these effects have ceased, the rite and ceremony which was peculiar to the apostles as such, it should seem should cease likewise.

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.

Saying, give me also this power,.... He does not ask them to lay their hands on him, that he might receive the Holy Ghost, and have these gifts to exercise himself, but that he might have the power of conferring them on others: that on whomsoever I lay hands, he may receive the Holy Ghost; in which he discovered his ambition and avarice: his ambition, that he might be above Philip; who though he had these gifts, yet had not a power to lay on hands, and thereby convey them unto others; he perceived that this was purely apostolical; and indeed, what he requested was more than what the apostles could do; for though upon their prayers, and through the imposition of their hands, the gifts of the Spirit were bestowed upon men; yet they never could, nor did give a power to others, to do as they did; and his avarice prompted him to this, that he might make gain of it; not by doing miracles himself, but by conveying a power to others to do them.

But Peter said to him,.... With great abhorrence and indignation, resenting and detesting his proposal: thy money perish with thee; or "go into destruction with thee"; signifying, that he would not touch his money, or have anything to do with that or him either, in any such way: the words do not so much design an imprecation on his person, as an abhorrence of his sin; and rather show what his sin deserved than what he desired might be; for the apostle did not simply wish his damnation, since he afterwards exhorts him to repentance, and to pray for forgiveness; but threatens, and even predicts what would be his case, should he live and die in such a state, in which he appeared to be: because thou hast thought that the gift of God; the Holy Ghost, and his extraordinary gifts, which are freely given, when and to whom the Lord himself pleases: may be purchased with money; he appears to have a wrong notion of the Spirit of God and his gifts, and of the grace of in bestowing them; as well as a wicked design of purchasing them with money, in order to sell them again; so that it was a sullying and lessening of the grace of God, as well as seeking himself, his own ambition, and filthy lucre: and let such observe how near they come to his sin, who seek to obtain the grace of justification, and the free gift of eternal life, by their own works.

Thou hast neither part nor lot in this matter,.... Or business of the gift of the Holy Ghost; signifying, that as he had not the grace of the Spirit of God implanted in him, so he should not have any of the gifts of the Spirit bestowed on him; and much less a power of communicating them to others, through laying on of hands: or "in this word"; the word of the Gospel, preached by the apostles; and in any of the blessings published in it, as the forgiveness of sins, a justifying righteousness, and eternal life; and so the Syraic version renders it, "in this faith"; neither in the grace of faith, nor in the doctrine of faith: it seems to answer to a way of speaking frequently used among the Jews, that such and such persons, , "have no part or lot", in the world to come (i). The Ethiopic version reads, "because of this thy word"; because for his money, he had desired to have a power of bestowing the Holy Ghost on persons, through the imposition of his hands; which showed he had no share in the grace of God, and would have no part in eternal life, thus living and dying: for thy heart is not right in the sight of God; he had not a clean heart, nor a right spirit created in him; he had not true principles of grace wrought in him; his heart was full of covetousness, ambition, and hypocrisy; he had no good designs, ends, and aims, in what he said and did; in his profession of faith, in his baptism, in his attendance on Philip's ministry, and in his request for the above power, of conferring the Holy Ghost: his view was not the spread and confirmation of the Gospel, or the enlargement of the kingdom and interest of Christ, and the glory of God, but his own applause and worldly interest; and therefore, however he might be thought of by men, to be a good and disinterested man, he was otherwise in the sight of God, who is the searcher of the heart, and the trier of the reins of the children of men. (i) Misn. Sanhedrin, c. 11. sect. 1.

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.

For I perceive that thou art in the gall of bitterness,.... Alluding to Deuteronomy 29:18 with which compare Hebrews 12:15 and signifying, that he was in a state of nature and unregeneracy; under the power and dominion of covetousness, ambition, and hypocrisy; and in a way pernicious to himself, infectious to others, and ungrateful to God, and to good men; and that instead of the root of the matter, the truth of grace being in him, there was nothing in him but the bitter root of sin; which bore gall and wormwood, and everything that was nauseous and disagreeable: and in the bond of iniquity; referring to Proverbs 5:22 and suggesting, that he was held fast bound in the bonds of sin, and with the cords of iniquity, or was entirely under the government of his lusts: the preposition which we render "in", may retain here, as is by some observed, its proper sense of "for", or "into"; and have the same signification it has in Hebrews 1:5 "I will be to him for a father", or "a father", and "he shall be to me for a son", or "a son": and then the sense of Peter is, I plainly perceive and clearly see by thy words and actions, that thou art nothing else but a lump of bitter gall, and a bundle of sin and wickedness.

Then answered Simon, and said,.... Whose conscience might be touched, and smote with what Peter had said; and he might be terrified with the wrath of God, and filled with fear of his judgment coming upon him for his wickedness, and might now stand trembling before the apostles: and if this was not his case, he was a most hardened and audacious wretch; and his following words must be understood in a different sense, from what they might seem to have, when they came out of his mouth: pray ye to the Lord for me; the Arabic version reads, "pray ye two"; the words are addressed both to Peter and John; for though Peter only spake to him, yet John joined with him, and assented to what he said, and approved of it; and which he might signify either by word or gesture; wherefore Simon desires both of them, that they would pray to the Lord for him; but whether he was serious, and in good earnest in this, is a question; since there is no reason to believe he truly repented, from the accounts given of him by ancient writers; who always represent him as an opposer of the apostles and their doctrine, as the father of all heresies, as a blasphemous wretch; who gave out that he was the Father in Samaria, the Son in Judea, and the Holy Ghost in other places; and as a very lewd and wicked man, who carried about with him a whore, whose name was Helena; whom he called the mother of the universe, and gave out the angels were made by her, and the world by them; with many other errors, blasphemies, and impieties: so that it should rather seem, that though Peter was serious in his advice to Simon, yet he was not so in his request to him; but in a sarcastic sneering way, desired his prayers for him; suggesting, that he was not in any pain about what he had said: and if he was in earnest, he did not take Peter's advice to pray for himself; nor did he declare any repentance for his sin; and his desire that the apostles would pray for him, might not be from any sense he had of the evil of his sin, but from a slavish fear of the evil, or mischief, that was like to come upon him for his sin, as appears by what follows: that none of these things which ye have spoken come upon me; as that his money should perish with him, and he with that; or that he should go into destruction; that everlasting destruction and ruin would be his portion; and that he should have no part nor lot in eternal life, unless he repented, and his sin was pardoned: and this confirms what has been before observed, that John assented to what Peter spoke, or said the same, or such like things to Simon as he did.

And they, when they had testified, &c. That is, Simeon (or Peter) and John, as the Syriac version expresses it; when they had bore their testimony to, and by it confirmed the Gospel as preached by Philip, and had established the young converts in it, and against the errors of Simon Magus: and preached the word of the Lord; or of "God", as read the Alexandrian copy, and the Syriac, Arabic, and Ethiopic versions; when they had preached the Gospel in the city of Samaria, the same as Philip had preached before; whereby it appeared, that there was an harmony and agreement between them: returned to Jerusalem; to the rest of the apostles there, to give them an account, how they found things at Samaria; what they had done, and what they had met with: and upon their return, whilst on their journey, they stopped at several places, which lay in their way; and preached the Gospel in many villages of the Samaritans; their first commission in Matthew 10:5 being now cancelled, and a new one given them to preach the Gospel to every creature; and being appointed witnesses for Christ in Samaria, as well as in Jerusalem and Judea; Acts 1:8.

used sorcery--magical arts. some great one . . . the great power of God--a sort of incarnation of divinity.

the apostles . . . sent Peter and John--showing that they regarded Peter as no more than their own equal.