Acts 8:18–23

Something was passed on, and it was visible even to the eye of unconverted Simon. He could not see the inward communication of the Spirit of holiness, nor could Peter impart it. Simon had no wish to give sanctification to whomever he pleased. But he did want to hand on the gift of miracle, and he offered money to buy the power.

There was certainly something to be "seen." But that does not change the truth: the Spirit Himself was being given inwardly. It was not merely "gifts," still less only what men call the miraculous gifts of the Spirit… But why should God not give the Spirit this way if He pleased? It is for Him to judge His own best methods. At Pentecost God gave the Spirit without the laying on of hands. Now He was pleased to honour the apostles as the channel.

There had been religious rivalry between Jerusalem and Samaria… So the Samaritans received the Spirit only when Peter and John came down and laid hands on them. That formally tied the apostles and the church in Jerusalem to these new believers in Samaria. The oneness of the church was preserved.

When the Holy Spirit was given, the line was drawn between what was real and what was not. Not everyone baptized proves to be real, but the Spirit is only given to those who are. So at Samaria the baptized Simon was left without the Holy Spirit… He would never have said, "Give me also this power," if he already had it. Nor did he understand it, as his offer of money proves.

The sorcerer looked on in amazement, watching the apostles' power displayed in giving the Holy Spirit. He knew well how people regarded anyone who claimed supernatural powers. He knew, too, what profit he had made by dazzling the crowds with his sorceries. If only he could have the power Peter and John had shown, what money he would make! … The power to give the Spirit was what he wanted, not the blessing of receiving it. For that he did not care.

The unhappy man has given us a new word; but sadly, how many of those who call others guilty of "simony" have been openly guilty of the same sin themselves!

He betrayed his complete ignorance of God. God has revealed Himself as a giver, for it is more blessed to give than to receive. He has given His Son, and in Him eternal life to us. The Spirit too is His gift, resting on the work of Jesus. But of all this Simon knew nothing. It was power that had attracted him, and power was what he craved. He was after making himself great, not the glory of God.

As I see it, the Spirit of God here lays bare the source of Simon's faith: it was merely natural, unlike the faith of others. And so it is with all faith founded on "evidences," which the mind weighs and accepts on that basis. It may not be insincere at all. Those who believe this way may be the quickest to fight for their creed if needed. But there is no life, and no repentance, no link with Christ formed by the Holy Spirit through receiving the word.

This is the third recorded outbreak of evil inside the circle of those who had been baptized. First Ananias. Second, the complaint about the neglected widows. Third, Simon the sorcerer. In each case, notice, money was involved. In this third case we see Satan beginning to turn the pure faith of Christ into a money-making religion. In Samaria it was only a trickle, running through one man. It soon swelled into a flood.

It is a mistake to suppose that Simon wanted the gift for himself. He wished to buy the power of conferring the Holy Spirit upon others. It is very possible, however, that he may not have received the outward gift even for himself. He was certainly not sealed with the Holy Spirit, and that sealing, as we have seen, implies the new birth beforehand.

It must have been a great blow to Simon. He had once dominated the people of Samaria by his supernatural doings. Now he found a crowd holding a power that made his own dark acts look like nothing. They had the gift of the Holy Spirit, and he had been left out. He wanted to buy not only the Spirit for himself but also the power to pass Him on to others by the laying on of his hands. He no doubt felt that if such a power could be his, any money spent buying it would prove a very profitable investment.

Then we find Simon struck. What amazed him was not that one person had miraculous power, but that others received it when the apostles laid hands on them. At once, with the instinct of the flesh, he sees a good opportunity for himself. He judges other people's hearts by his own, and offers money as the way to get the power he wants. But this exposes the man. How often our words show where we are! How constantly, too, where we least think they do!

He betrayed his utter ignorance of God. God has revealed Himself as a giver, for it is more blessed to give than to receive. He has given His Son, and in Him eternal life to us. The Spirit too is His gift, founded on the work of Jesus. But of all this Simon knew nothing. It was power that had attracted him, and for power he craved. It was self-advancement he sought, not the divine glory.

Simon saw, in fact, a means of self-exaltation, and perhaps of gain as well. He certainly offered them money for it. What an insult to God! What is bought with money may naturally be sold for money. But this divine gift — was it to be a matter of trade among men?

But why should not God give the Spirit in this way if He pleased? It is for Him to judge His own best methods. God, who gave the Spirit at Pentecost without the laying on of hands, was pleased now to honour the apostles as the channel. It is a question of His wisdom as well as His sovereignty. For mere bishops to imitate the form without the power has no basis in truth, and is real presumption.

Baptism is an admirable sign where there is life and faith; without these, it is a most solemn aggravation of man's natural guilt and ruin. It is to perish with a Saviour in sight... But no heart visited by grace could have thought of offering money to get the power of giving the Holy Spirit. Simon stood self-convicted as a total stranger to God and His grace... Outward nearness to grace is of all things the most fatal to the man who is not subject to the truth of God.

This is the third time evil has risen up among those who had been baptised. First, Ananias. Second, the murmuring over the neglected widows. Third, Simon the sorcerer. In each case, notice, money was involved. In this third case we see the beginning of Satan's effort to turn the pure faith of Christ into a money-making religion. In Samaria it was only a trickling stream, flowing through one man. It soon grew into a flood.

If only he could possess that power which Peter and John had shown, what gains would he make! What a reputation he would have! So he offered them money: "Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit." He wanted the power to give the Spirit, not the blessing of receiving Him. For that he did not care.

Simon saw a way to lift himself up, and perhaps to make money too. He certainly offered them money for this power. What an insult to God! What is bought with money may naturally be sold for money. But was this divine gift to become a matter of trade among men?

He showed his complete ignorance of God. God has revealed Himself as a giver, for it is more blessed to give than to receive. He has given His Son, and in Him eternal life to us. The Spirit too is His gift, founded on the work of Jesus. But Simon knew nothing of all this. It was power that had attracted him, and power was what he craved. He was after his own advancement, not the divine glory.

The great point of the passage is the personal coming of the Spirit. The power to speak in unknown tongues, the power to do miracles, and the power to preach, were only the signs and effects of the presence of the Holy Spirit. Receiving Him personally is the great thing in Acts 2. The gift itself is infinitely greater than any effect it could produce.

Simon's words betrayed his ruin. He was, as yet, a lost man. There was no real faith, and so no salvation in his case. Baptism is an excellent sign where there is life and faith; without these, it is a most solemn aggravation of man's natural guilt and ruin. It is to perish with a Saviour in sight, with sin and God's judgment slighted as well as the Saviour... Outward nearness to grace is of all things the most fatal to the man who is not subject to the truth of God.

Though he had been baptised, he had no spiritual life in his soul. He had never known conversion. He had never shared in the new birth. He was on the road to perishing, unless he was forgiven for that thought of his heart. Real believers will never perish. Simon was not yet in that group, and so not yet beyond that danger.

In this third case we see the beginning of the satanic attempt to turn the pure faith of Christ into a money-making religion. In Samaria it was only a trickling stream, flowing through one man. It soon grew into a flood, sweeping immense riches to Rome.

Money cannot secure the blessing; if it could, only the rich could claim it, and poor people would go without for ever. But God has made His salvation free; it is an absolute gift from Him to all who receive it... There are two reasons why God will not sell His blessing: first, men are far too poor to buy it; second, God is far too rich to sell it.

Simon's one desire is to have the power to give others the ability to work miracles and signs by laying his hands on them. He wanted to buy it with money, showing by that very wish that there was no work of God in his soul. He had "neither part nor lot in this matter." He was in the gall of bitterness and in the bond of iniquity. His heart was not right before God. His sin stirred Peter's indignation, not his pity.

Simon had no share or lot in this matter, for his heart was not right before God. In my judgment this does not mean he lacked a share in the sign-gifts, but in the Saviour: the gospel meant nothing to him. If the word of truth had reached him, faith would have purified his heart, for the grace of God is able to save the worst of sinners.

He wanted the power to give the Spirit, not the blessing of receiving it. For that he did not care. Peter's answer was instant, crushing and decided. It refused the request and defined Simon's true moral condition. Baptized though he had been, he had no spiritual life in his soul. He had never known conversion. He had never shared in the new birth.

Simon believed, as we have read. Clearly it was intellectual faith without any real work of conscience. His heart was still not right with God. Who that knew he shared in God's grace could have asked for what he did?

Simon the sorcerer believed and was baptized. I have no doubt Philip thought he had caught a big fish that day... But then Peter came down, bringing more spiritual power and perception. His judgment about Simon was, "You have neither part nor lot in this matter, for your heart is not right before God." Peter acted as a doorkeeper that day and kept Simon out. Be thankful if you see souls converted, but do not try to pitchfork them into the assembly.

Simon Magus is like a buoy, fixed over a sunken rock by the hand of God, to keep passing ships away from it. He is a solemn warning to every false professor. To all such I would say, learn this lesson — neither baptism nor making a profession of Christ can save you. He was baptized, he professed to follow Christ, and he sought entrance into God's assembly. That he was not saved then is clear; that he ever was saved is doubtful. Nothing will do but truly having Christ.

It is certain that there is grace in God and power in the blood of Christ to meet any wickedness of man. Peter would never have urged him this way if pardon had been impossible. But Simon's reply shows clearly that he was alarmed only for the moment. He had no sense in his soul of his shameless sin against God, and above all against the Holy Spirit.

When the Lord said, "Unless you repent, you will all likewise perish," it was not believing a free gospel, but judging themselves and their sins with a heart turned to God… In passages such as Acts 8:22, we have "repent of this wickedness of yours." This is clear proof that repentance does not mean believing. It is not a change of mind about God either, for he was to repent of something he had done. So in Revelation 2:21, "repent of her sexual immorality." So in 2 Corinthians 12:21, about the Corinthians' sins.

In verse 22 Peter held out a ray of hope for Simon. He might repent, and therefore forgiveness for him was still a possibility. Notice how Peter calls the very thought of his heart wickedness, without any reference to his words. This illustrates the statement that "the devising of folly is sin." He was still in bondage to money, so he was still in the bond of iniquity and bitterness.

There may be more wickedness in a sin of the heart than of the hand… Peter puts the stress of Simon's sin on the wicked thought. His words showed that this thought was in his heart: "pray to the Lord that, if possible, the intent of your heart may be forgiven you."

The passage becomes a call to repentance. That is the universal appeal in the testimony of John the Baptist, of Christ, and of His apostles. Here the appeal presses on one particular point. That point ought to weigh on the conscience of the man addressed, and it called him in a special way to look to God for forgiveness. When a conscience is truly touched and the soul brought to forgiveness, it will always judge itself clearly for its own particular sins.

That there is grace in God and power in the blood of Christ to meet any wickedness of man is certain. Peter would never have urged him like this if pardon had been impossible… Peter did not say "Beseech God" but "the Lord." In Him and by Him alone can God deliver a guilty soul. Now that He has sent His Son, the only sure and adequate way of honouring the Father is to honour the Son.

Possibly he might be forgiven if he bowed to God; it does not shut him out from hope; that is all.

But no sign of repentance appeared; only fear of the consequences of his sin… He was in no mood to pray for himself, but he wanted others to pray for him. No one can hold such a position. Knowing nothing of the Lord for himself, Simon would hang on Peter's intercession. But this could do nothing for him, nor can it do anything for us. Each soul must have to do with God for itself. The intervention of even an apostle is absolutely worthless as a substitute for this.

The Greek word for "gall" (chole) appears in Matthew 27:34, and the word for "bitterness" (pikria) in Romans 3:14; Ephesians 4:31; Hebrews 12:15. The translation in Acts 8:23 is literal, except that it should be "a gall of bitterness." Peter saw that Simon was still in the state of nature, which is only bitterness.

Acts 8:23 says Simon was "into a gall of bitterness" — the Greek word is eis, not en. "In" (en) would have been a mere state. Here there was will, and the bent of his own mind. "Given up to" would not express it. That would imply another possession by it, possibly a final one. But his mind was gone that way: "your heart is gone into the gall of bitterness and bond of iniquity."

Baptism is an excellent sign where there is life and faith. Without these, it only makes man's natural guilt and ruin worse, in the most solemn way. It is to perish with a Saviour in sight, with sin and God's judgment slighted as well as the Saviour. Being outwardly near to grace is the most fatal thing of all for someone who is not subject to the truth of God.

Simon Magus is like a buoy, fixed to a sunken rock by the hand of God, to keep passing ships off it. He is a solemn warning to all false professors. To all such I would say: learn this lesson — that neither baptism nor making a profession of Christ can save you. He was baptized, professed to follow Christ, and sought a place among God's people. It is clear he was not saved then; whether he was ever saved is doubtful. Nothing will do but the real possession of Christ.

Being still in bondage to money, he was still in the bond of iniquity and bitterness. The love of money is "a root of all kinds of evils" — that is, of every kind of evil. So a large part of the bitterness that fills the earth springs from it.

Peter judged Simon the Samaritan by his own words — and this, though a baptized man — to be in the gall of bitterness and the bond of iniquity. There was certainly no lack of love in that. It was the painful side, but in the circumstances absolutely necessary. It belongs to that judgment of love which the knowledge of God lays on His servants. Woe to those who give up so plain and undeniable a duty to their Master, just to please the world or for selfish ease and advantage.

That there is grace in God and efficacy in the blood of Christ to meet any wickedness of man is certain. Peter would never have urged him like this if pardon were impossible. But Simon's answer shows that he was only alarmed for the moment. He had no sense in his soul of his shameless sin against God, and above all against the Holy Spirit. He was not counting on grace in God at all.