A Commentary on the Acts of the Apostles: Homily XVIII on Acts vii. 54.
“The persecution,” say you, “gained strength.” True, but at that very time to men possessed before (by a hostile power) it brought deliverance. For it planted the miracles like a stronghold, in the heart of the enemy’s country.—Not even the death of Stephen quenched their rage, nay, increased it rather: it scattered wide the teachers, so that the greater became the discipleship.—“And there was joy.” And yet there had been “great lamentation:” true; but mark again the good—“Of a long time” was the malady, but this man brought them deliverance.—And how came he to baptize Simon also? Just as Christ chose Judas.—And “beholding the signs” which he did, forasmuch as the others did not receive the (power of working) signs, he durst not ask for it.—How was it then that they did not strike him dead, as they did Ananias and Sapphira? Because even in the old times, he that gathered sticks (on the sabbath-day) was put to death as a warning to others (Num. xv. 32) and in no other instance did any suffer the same fate. So too on the present occasion, “Peter said to him, Thy money perish, because thou hast imagined that the gift of God is to be purchased with money.”—(v. 20.)
Why had not these received the Holy Ghost, when baptized? Either because Philip kept this honor for the Apostles; or, because he had not this gift (to impart); or, he was one of the Seven: which is rather to be said. Whence, I take it, this Philip was one of the Apostles. But observe; those went not forth: it was Providentially ordered that these should go forth and those be lacking, because of the Holy Ghost: for they had received power to work miracles, but not also to impart the Spirit to others: this was the prerogative of the Apostles. And observe (how they sent) the chief ones: not any others, but Peter [and John ]. “And when Simon,” it says, “saw that through laying on of the Apostles’ hands the Holy Ghost was given.” He would not have said, “And having seen,” unless there had been some sensible manifestation. “Then laid they their hands on them,” etc. Just as Paul also did, when they spake with tongues. (ch. xix. 6.)
Observe the execrable conduct of Simon. “He offered money,” with what object? And yet he did not see Peter doing this for money. And it was not of ignorance that he acted thus; it was because he would tempt them, because he wished to get matter of accusation against them.
And therefore also Peter says, “Thou hast no part nor lot in this matter, for thine heart is not right before God.” “Because thou hast thought,” etc. (v. 21.) Once more he brings to light what was in the thoughts, because Simon thought to escape detection. “Repent therefore of this thy wickedness and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive the bond of iniquity. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.” (v. 22–24.) Even this he did only formally, as words of course, when he ought to have wept and mourned as a penitent. “If perchance it may be forgiven thee.” Not as though it would not have been pardoned, had he wept, but this is the manner of the Prophet also, to denounce absolutely, and not to say, “Howbeit, if thou do this, thy sin shall be forgiven,” but that in any wise the punishment shall take effect.
(a) “Therefore they that were scattered abroad, went everywhere, preaching the word.” But I would have thee admire how even in a season of calamity they neglected not the preaching. “Hearing and seeing the miracles which he did.” (Recapitulation, v. 4–6.) Just as in the case of Moses by contrast (with the magicians) the miracles were evident miracles, so here also. There was magic, and so these signs were manifest. (b) “For unclean spirits came out of many that were possessed with them” (v. 7); for this was a manifest miracle:—not as the magicians did: for the other (Simon), it is likely, bound (men with spells);—“and many,” it says, “that were palsied and lame were healed.” There was no deceit here: for it needed but that they should walk and work. “And to him they all gave heed, saying, This (man) is the Power of God.” (v. 10.) And that was fulfilled which was spoken by Christ, “There shall come false Christs and false Prophets in My name.”—(Matt. xxiv. 24.) “And to him they had regard, because that of long time he had bewitched them with sorceries.” (v. 11.) (a) And yet there ought to have been not one demoniac there, seeing that of a long time he had been bewitching them with sorceries: but if there were many demoniacs, many palsied, these pretences were not truth. But Philip here by his word also won them over, discoursing concerning the kingdom of Christ. (v. 12.) “And Simon,” it says, “being baptized, continued with Philip” (v. 13): not for faith’s sake, but in order that he might become such (as he). (b) But why did they not correct him instantly? They were content with his condemning himself. For this too belonged to their work of teaching. But when he had not power to resist, he plays the hypocrite, just as did the magicians, who said, “This is the finger of God.” And indeed that he might not be driven away again, therefore he “continued with Philip,” and did not part from him. “And when the Apostles which were at Jerusalem,” etc. (v. 13, 14.) See how many things are brought about by God’s Providence through the death of Stephen! (a) “But they,” it says, “having come down, prayed for them that they might receive the Holy Ghost: for as yet He was fallen upon none of them. Then laid they their hands upon them, and they received the Holy Ghost.” (v. 15–17.)
Seest thou that it was not to be done in any ordinary manner, but it needed great power to give the Holy Ghost? For it is not all one, to obtain remission of sins, and to receive such a power. (b) By degrees it is, that those receive the gift. It was a twofold sign: both the giving to those, and the not giving to this man.
Whereas then this man ought, on the contrary, to have asked to receive the Holy Ghost, he, because he cared not for this, asks power to give It to others. And yet those received not this power to give: but this man wished to be more illustrious than Philip, he being among the disciples! (a) “He offered them money.” (v. 18, 19.) What? had he seen the others doing this? had he seen Philip? Did he imagine they did not know with what mind he came to them? (b) “Thy money with thee to perdition” (v. 20): since thou hast not used it as it ought to be used. These are not words of imprecation, but of chastisement. “To thee,” he says, be it (to thee): being such. As if one should say, Let it perish along with thy purpose. Hast thou so mean conceptions of the gift of God, that thou hast imagined it to be altogether a thing of man? It is not this. (a) Wherefore also Peter well calls the affair a gift: “Thou hast thought that the gift of God may be purchased with money.” Dost thou observe how on all occasions they are clean from money? “For thine heart is not right in the sight of God.” (v. 21.) Dost thou see how he does all of malice? To be simple, however, was the thing needed. (b) For had it been done with simplicity, he would have even welcomed his willing mind. Seest thou that to have mean conceptions of great things is to sin doubly? Accordingly, two things he bids him: “Repent and pray, if haply the thought of thine heart may be forgiven thee.” (v. 22.) Seest thou it was a wicked thought he had entertained? Therefore he says, “If haply it may be forgiven thee:” because he knew him to be incorrigible. (a) “For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.” (v. 23.) Words of exceeding wrath! But otherwise he did not punish him: that faith may not thereafter be of compulsion; that the matter may not seem to be carried ruthlessly; that he may introduce the subject of repentance: or also, because it suffices for correction to have convicted him, to have told him what was in his heart, to have brought him to confess himself overcome. For that he says, “Pray ye for me,” is a confession that he has done wrong. Observe him, what a miscreant he is; when he was convicted, then he believed:
when again he was convicted, then he became humble. “Seeing his miracles,” [“he was amazed,”] and came over. He thought to be able to escape detection: he thought the thing was an art: but when he had not power to defeat the Apostles, * * *. (b) Again, he fears the multitude, and is afraid to deny it; and yet he might have said, “I did not know: I did it in simplicity: but he was struck with dismay first by the former circumstance, that he was overcome, by the miracles and secondly by this, that his thoughts are made manifest. Therefore he now takes himself a long way off, to Rome, thinking the Apostle would not soon come there.
“And they, when they had testified, and preached the word of the Lord, returned to Jerusalem. (v. 25.) “Testified,” probably because of him (Simon), that they may not be deceived; that thenceforth they may be safe. “Having preached,” it says, “the word of the Lord, they returned to Jerusalem.” Why do they go thither again where was the tyranny of the bad, where were those most bent upon killing them? Just as generals do in wars, they occupy that part of the scene of war which is most distressed. “And preached the Gospel in many villages of the Samaritans.” Observe them again, how they do not of set purpose come to Samaria, but driven by stress of persecution, just as it was in the case of Christ; and how when the Apostles go thither, it is to men now believers, no longer Samaritans. “But when the Apostles,” it says, “which were at Jerusalem heard this, they sent unto them Peter and John.” “Sent” them, again, to rid them of magic. And besides, (the Lord) had given them a pattern at the time when the Samaritans believed. “And in many villages,” it says, “of the Samaritans, they preached the Gospel.” (John iv. 39.) Observe how actively employed even their journeys were, how they do nothing without a purpose.