Today's reading gives us an opportunity to view the Kingdom from a new and perhaps somewhat unexpected angle. It concerns the story of a magician named Simon. As we read the account, we immediately notice that, very soon after Philip's arrival in the city, Simon became one of his most attentive listeners and seemed ready to become...
Today's reading gives us an opportunity to view the Kingdom from a new and perhaps somewhat unexpected angle. It concerns the story of a magician named Simon (vv. 9–24). As we read the account, we immediately notice that, very soon after Philip's arrival 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 the power of prayer that made it possible for the Spirit to descend upon those for whom they prayed (vv. 18–19).
At first sight, such a desire on the magician's part for the power of God might seem strange and unnatural. But if we reflect on the nature of magic, we will see nothing particularly strange here. Magicians have long viewed the world as the expression and embodiment of a certain supernatural force or energy, mastery of which was considered the goal of magic and the purpose of a magician's life. Apparently Simon, too, had achieved a measure of success in this respect, perhaps considerable success (vv. 10–11). But then a stranger appears in the city who seems to know this power better and to wield it with mastery. Simon, of course, wanted to become this mysterious preacher's disciple, and once he had decided to do so, he no longer left his side (v. 13). He probably disregarded baptism, considering it unnecessary for himself.
Apparently, like most magicians, Simon was a practical atheist. If he thought about God at all, it was probably in the sense that God could neither help nor hinder him: a magician must acquire power himself, without appealing to any gods or spirits. When he became convinced that the apostles really possessed an utterly real power that transformed a person, he naturally wanted to learn to wield it as they did.
But everything turned out to be both simpler and more complicated than Simon had expected. It became clear that this was not merely about power, but about the Kingdom entering the world; the power was only one of its manifestations. Simon, however, wanted to acquire the power without the Kingdom. It is no accident that Peter judges his spiritual condition with the utmost severity (vv. 22–23). The issue is not that the power the magician wants to control is bad in itself. Ultimately, nothing in the world is inherently demonic: the devil cannot create; he can only spoil and pervert what he did not create. The frightening thing is something else: a magician, even when coming into contact with the Kingdom, always remains closed to others, including God, and utterly self-centered. The Kingdom, by contrast, presupposes complete openness to God and one's neighbor. Judging by Simon's reaction to Peter's words (v. 24), he is probably beginning to understand this. And perhaps, in doing so, he is taking his first step toward the Kingdom.
8
8:1 At that time there was great persecution against the Church - Their adversaries having tasted blood, were the more eager. And they were all dispersed - Not all the Church: if so, who would have remained for the apostles to teach, or Saul to persecute? But all the teachers except the apostles, who, though in the most danger, stayed with the flock.
8:2 Devout men - Who feared God more than persecution. And yet were they not of little faith? Else they would not have made so great lamentation.
8:3 Saul made havoc of the Church - Like some furious beast of prey.So the Greek word properly signifies. Men and women - Regarding neither age nor sex.
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.