Today's reading gives us an opportunity to look at the Kingdom from a new, perhaps somewhat unexpected angle...
Today's reading gives us an opportunity to look at the Kingdom from a new, perhaps somewhat unexpected angle. It concerns the story of a magician named Simon (vv. 9–24). What immediately strikes us on reading the account is that, very soon after Philip arrived in the city, Simon became one of his most attentive listeners and seemed ready to become one of his followers (vv. 9–13). But when the apostles came to the city and prayed for the Spirit to be sent down upon the new converts, Simon approached them, offering money and asking in return for that power of prayer which made the Spirit's descent possible upon those for whom they prayed (vv. 18–19). Such a desire in a magician for God's power might seem strange and unnatural. Yet if we consider the nature of magic, we will see nothing particularly strange here. Magicians have long regarded the world as the expression and embodiment of a supernatural force or energy, mastery of which was considered the goal of magic and the meaning of a magician's life. Apparently, Simon too had achieved some success in this respect, perhaps considerable success (vv. 10–11). But then an unknown man appears in the city who seems to know this force better and to command it masterfully. Naturally, Simon wanted to become the mysterious stranger's disciple; once he had decided this, he never left his side (v. 13). He probably neglected baptism, considering it unnecessary for himself. Like most magicians, Simon was apparently a practical atheist. If he thought about God at all, it was probably in the sense that God could neither help nor hinder him, for a magician must acquire the force himself, without appealing to any gods or spirits. When he became convinced that the apostles really possessed an utterly real power capable of changing a person, he naturally wanted to learn to wield it as they did. But matters turned out to be both simpler and more complicated than Simon expected. It was not simply about power, but about the Kingdom entering the world, with power only one of its manifestations. Simon, however, wanted the power without the Kingdom. It is no accident that Peter judges his spiritual state in the harshest terms (vv. 22–23). The issue is not that the force the magician wants to control is bad in itself. Ultimately, nothing in the world is inherently demonic, for the devil cannot create; he can only spoil and distort what he did not create. What is frightening is something else: even when coming into contact with the Kingdom, the magician always remains closed to others, including God, remaining utterly self-centered. The Kingdom, by contrast, requires complete openness to God and neighbor. Judging by Simon's response to Peter's words (v. 24), he is probably beginning to understand this. Perhaps, in doing so, he is taking his first step toward the Kingdom.
8
8:4 Therefore they that were dispersed went every where - These very words are reassumed, after as it were a long parenthesis, Act 11:19, and the thread of the story continued.
8:5 Stephen - Being taken away, Philip, his next colleague, (not the apostle,) rises in his place.
8:9 A certain man - using magic - So there was such a thing as witchcraft once! In Asia at least, if not in Europe or America.
8:12 But when they believed - What Philip preached, then they saw and felt the real power of God, and submitted thereto.
8:13 And Simon believed - That is, was convinced of the truth.
8:14 And the apostles hearing that Samaria - The inhabitants of that country, had received the word of God - By faith, sent Peter and John - He that sends must be either superior, or at least equal, to him that is sent. It follows that the college of the apostles was equal if not superior to Peter.
8:15 The Holy Ghost - In his miraculous gifts? Or his sanctifying graces? Probably in both.
8:18 Simon offered them money - And hence the procuring any ministerial function, or ecclesiastical benefice by money, is termed Simony.
8:21 Thou hast neither part - By purchase, nor lot - Given gratis, in this matter - This gift of God. For thy heart is not right before God - Probably St. Peter discerned this long before he had declared it; although it does not appear that God gave to any of the apostles a universal power of discerning the hearts of all they conversed with; any more than a universal power of healing all the sick they came near. This we are sure St. Paul had not; though he was not inferior to the chief of the apostles.Otherwise he would not have suffered the illness of Epaphroditus to have brought him so near to death, Php 2:25-27; nor have left so useful a fellow labourer as Trophimus sick at Miletus, Ti2 4:20.
8:22 Repent - if perhaps the thought of thy heart may be forgiven thee - Without all doubt if he had repented, he would have been forgiven. The doubt was, whether he would repent. Thou art in the gall of bitterness - In the highest degree of wickedness, which is bitterness, that is, misery to the soul; and in the bond of iniquity - Fast bound therewith.