Peter and Simon. No more is heard of Philip at Samaria; the Jerusalem apostles appear, represented by Peter and John, who have got over the prohibition of Matthew 10:5. The baptism of Philip appears to be regarded as imperfect; the apostles only can impart the full rite; the privilege of a Church order is upheld against outbursts of the Spirit which have not the official seal. The connexion of the imposition of hands and baptism occurs only here and Acts 19:6. It does not appear in the Didaché, but in Hebrews 6:2 we have it, and in Tertullian, De Bapt. 8. It may be doubted if the occurrence here reported can be historical; Simon sees that the (Holy) Spirit is given through the imposition of the apostles-' hands. How does he see this? Acts 10:46 explains; also Acts 19:6; speaking with tongues seems to have been a normal incident of baptism. Simon is much interested, and wishes that he too had the power to put such activities in motion; he offers money to have the power conferred on him also. [97] Power is, in the religious language of the period of Acts, any magic power (Reitzenstein, Die Hellenistischen Mysterienreligionen, p. 183); in Ac. power is connected with the office to which God has entrusted it. What Simon proposes is out of the question; gifts of God cannot be bought or sold. The money offered for such a purpose is cursed, and he who offers it. No part nor lot (Deuteronomy 12:12; Deuteronomy 14:27, of the Levites). Simon can have no part to play in the Gospel, from the sentiment of which he is far removed, the God of which he is not willing to glorify (Psalms 78:37). A change of mind is what he needs; he must pray to be forgiven for the view which prompted his request. He is in the gall of bitterness (Deuteronomy 29:18) and bond of iniquity (Isaiah 58:6). Peter upholds the milder view that there may be repentance and forgiveness after baptism; cf. Hebrews 6:4-6. Simon addresses himself to penitence. The words added at the end of Acts 8:24 in Cod. D, and he wept much and ceased not, makes this more evident. The story of Simon Magus is not concluded.
[97] Hence simony, the ecclesiastical offence of using money or promising a consideration in exchange for a spiritual office or privilege.