Atos 8
Alexander Maclaren · Citado em PreceptAustin
Atos 8
Maclaren put it this way “A heart right in the sight of God is the indispensable qualification for all possession of spiritual power, or of any blessings which Jesus gives.” (Simon the Sorcerer) New Jerusalem Bible has - "God can see how your heart is warped." God's Word Translation has "God can see how twisted your thinking is." Larkin - Peter declares Simon unregenerate. He has no part or share. For Luke this can refer to either salvation (Acts 26:18) or ministry (Acts 1:17). Peter’s further references to a heart … not right before God (Acts 8:21) and being full of bitterness and captive to sin (Acts 8:23), as well as his call to repentance (Acts 8:22), which the early church normally addresses to the unregenerate (Lk 24:47; Acts 2:38; 3:19; 17:30; 26:20), and the earlier mention of destruction (Acts 8:20), all support the view that Simon is not regenerate. (IVP NT Commentary-Acts) Heart (2588) see more on kardia below. The heart of Simon's problem was his heart (as it usually is for all of us!) His heart was habitually "crooked (dishonest, immoral, evasive)!" KARDIA IN ACTS - Acts 2:26; Acts 2:37; Acts 2:46; Acts 4:32; Acts 5:3; Acts 5:4; Acts 7:23; Acts 7:39; Acts 7:51; Acts 7:54; Acts 8:21; Acts 8:22; Acts 8:37; Acts 11:23; Acts 13:22; Acts 14:17; Acts 15:9; Acts 16:14; Acts 21:13; Acts 28:27 Right (2117)(euthus) when used as an adjective (as it is here) literally means straight or a straight line (Mt 3:3; Mk 1:3; Lk 3:4f; Acts 9:11) and figuratively as here in Acts 8:21 what is proper or right (cf 2 Pt 2:15). It is interesting to note that the apostle Paul uses euthus as an adjective to confront Elymas the magician (Acts 13:8+)! But Saul, who was also known as Paul, filled with the Holy Spirit, fixed his gaze on him, and said, “You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked the straight (euthus) ways of the Lord? (Acts 13:9-10+) ETHUS - 60V - early(1), immediately(52), just then(1), right(2), straight(6). Matt. 3:3; Matt. 3:16; Matt. 13:20; Matt. 13:21; Matt. 14:27; Matt. 21:2; Matt. 21:3; Matt. 26:74; Mk. 1:3; Mk. 1:10; Mk. 1:12; Mk. 1:18; Mk. 1:20; Mk. 1:21; Mk. 1:23; Mk. 1:28; Mk. 1:29; Mk. 1:30; Mk. 1:42; Mk. 1:43; Mk. 2:8; Mk. 2:12; Mk. 3:6; Mk. 4:5; Mk. 4:15; Mk. 4:16; Mk. 4:17; Mk. 4:29; Mk. 5:2; Mk. 5:29; Mk. 5:30; Mk. 5:42; Mk. 6:25; Mk. 6:27; Mk. 6:45; Mk. 6:50; Mk. 6:54; Mk. 7:25; Mk. 8:10; Mk. 9:15; Mk. 9:20; Mk. 9:24; Mk. 10:52; Mk. 11:2; Mk. 11:3; Mk. 14:43; Mk. 14:45; Mk. 14:72; Mk. 15:1; Lk. 3:4; Lk. 3:5; Lk. 6:49; Jn. 13:30; Jn. 13:32; Jn. 19:34; Acts 8:21; Acts 9:11; Acts 10:16; Acts 13:10; 2 Pet. 2:15 Before (1799)(enanti from en + anti) before, i.e. in the presence of. It is an adverb used as an improper preposition with the genitive. Literally, of place in the presence of, over against, opposite ( Lk 1.8); figuratively, of a relevant viewpoint in the eyes of, in the sight of (Acts 7.10, Acts 8:21) Gilbrant - This word is an adverb, used as an improper preposition, and is a combination of en (1706) and anti (470). It is common in the Septuagint and is supposed to be a shortened form of enantion (1710); however, it is likely that enanti is a dialectal variant which came into Koine Greek from either Crete or Delphi about 300 B.C. (see Moulton-Milligan). Thayer notes that when enanti appears with the genitive case, its meaning “in the presence of” is in the sense of being part of the space that is opposite (Greek-English Lexicon). This preposition is nearly synonymous with enantion and enōpion (1783) and appears in Luke 1:8 where reference is made to Zechariah’s serving “before” God in the temple. It also occurs in Acts 8:21 where it is stated that Simon’s heart was not right “in the sight of” God; that is, “in the presence of God,” and therefore judgment was imminent. (Complete Biblical Library) ENANTI IN SEPTUAGINT - Exod. 6:12; Exod. 28:12; Exod. 28:23; Exod. 28:38; Exod. 29:10; Exod. 29:11; Exod. 29:23; Exod. 29:24; Exod. 29:25; Exod. 29:26; Exod. 29:42; Exod. 30:8; Exod. 30:16; Exod. 32:11; Exod. 34:34; Exod. 39:32; Exod. 40:23; Exod. 40:25; Lev. 1:5; Lev. 1:11; Lev. 3:7; Lev. 3:12; Lev. 3:13; Lev. 4:2; Lev. 4:4; Lev. 4:6; Lev. 4:15; Lev. 4:17; Lev. 5:19; Lev. 6:7; Lev. 6:14; Lev. 6:25; Lev. 7:2; Lev. 7:30; Lev. 7:38; Lev. 8:26; Lev. 8:27; Lev. 8:29; Lev. 9:2; Lev. 9:4; Lev. 9:5; Lev. 9:21; Lev. 10:1; Lev. 10:2; Lev. 10:15; Lev. 10:17; Lev. 10:19; Lev. 12:7; Lev. 14:11; Lev. 14:12; Lev. 14:16; Lev. 14:18; Lev. 14:20; Lev. 14:23; Lev. 14:24; Lev. 14:27; Lev. 14:29; Lev. 14:31; Lev. 15:14; Lev. 15:15; Lev. 15:30; Lev. 16:1; Lev. 16:7; Lev. 16:10; Lev. 16:13; Lev. 16:15; Lev. 16:30; Lev. 19:22; Lev. 23:11; Lev. 23:20; Lev. 23:28; Lev. 23:40; Lev. 24:4; Lev. 24:6; Lev. 24:8; Lev. 26:45; Lev. 27:11; Num. 3:4; Num. 3:7; Num. 5:16; Num. 5:18; Num. 5:25; Num. 5:30; Num. 6:16; Num. 6:20; Num. 7:3; Num. 8:9; Num. 8:10; Num. 8:11; Num. 8:13; Num. 8:15; Num. 8:21; Num. 8:22; Num. 10:9; Num. 10:10; Num. 11:1; Num. 11:10; Num. 11:18; Num. 14:37; Num. 15:15; Num. 15:25; Num. 15:28; Num. 16:2; Num. 16:7; Num. 16:9; Num. 16:16; Num. 16:17; Num. 16:38; Num. 16:40; Num. 17:7; Num. 18:19; Num. 20:3; Num. 20:8; Num. 20:13; Num. 20:25; Num. 24:1; Num. 25:6; Num. 26:61; Num. 27:2; Num. 27:3; Num. 27:5; Num. 27:14; Num. 27:19; Num. 27:21; Num. 27:22; Num. 31:3; Num. 31:50; Num. 31:54; Num. 32:13; Num. 32:20; Num. 32:21; Num. 32:22; Num. 32:23; Num. 32:27; Num. 32:29; Num. 32:30; Num. 32:32; Num. 35:12; Num. 36:1; Deut. 1:41; Deut. 1:45; Deut. 10:8; Deut. 14:23; Deut. 15:20; Deut. 18:5; Deut. 18:7; Deut. 19:17; Deut. 21:9; Deut. 25:2; Deut. 25:9; Deut. 26:5; Deut. 26:10; Deut. 31:7; Deut. 34:12; Jos. 7:12; Jos. 7:23; Jos. 18:6; Jos. 18:8; Jos. 18:10; Jos. 20:9; Jos. 22:22; Jdg. 3:12; 2 Sam. 21:9; 1 Chr. 16:37; 2 Chr. 1:5; 2 Chr. 6:12; 2 Chr. 6:13; 2 Chr. 7:4; 2 Chr. 7:6; 2 Chr. 20:13; 2 Chr. 20:18; 2 Chr. 27:6; 2 Chr. 30:9; Job 2:1; Job 13:7; Job 15:4; Job 15:13; Job 15:25; Job 16:20; Job 16:21; Job 19:28; Job 22:23; Job 22:26; Job 25:4; Job 27:10; Job 34:10; Job 35:2; Ps. 109:14; Ps. 109:15; Prov. 3:32; Prov. 14:19; Isa. 8:4; Isa. 23:18; Jer. 3:25; Jer. 12:13; Jer. 16:10; Dan. 5:5; Dan. 6:3 Swindoll - The activity of Simon Magus... illustrates several characteristics of a phony ministry. I see at least four. 1. The ministry exalts a person rather than Christ. You’ve got trouble when you’re in a system (or a church) that exalts a person other than the person of Christ. Simon came on the scene and made exclusive claims to inspire devotion to himself. Spiritualists, magicians, and witch doctors have done this for millennia, creating fear in the community to establish themselves as the sole intermediaries between the spiritual and physical realms. Even today, I see men and women putting on modern-day “magic healing shows,” and while they pretend to give God the glory, they cleverly establish themselves as the “go-to people” for healing and instruction. 2. The ministry draws a following with promises to solve temporal problems. Watch out for any ministry that promises to solve your financial, physical, relational, and emotional problems. Authentic Christianity can certainly make life better all around; obedience to the Lord and His transforming Holy Spirit can work amazing wonders. But no particular ministry can make those hard-and-fast claims. God grants healing and blessings and wisdom and freedom directly. You have a direct line to Him through prayer, and He will deal with you personally. You don’t need to send money. You don’t have to purchase a cloth or oil or water or books or any other token. And you certainly don’t need some particular person claiming great power to pray for you. 3. The ministry exercises a counterfeit power. Beware the magic shows of some television evangelists; they peddle their counterfeit power for donations. The “supernatural” exhibitions of faith healers convince no one but the gullible. They perform their illusions in very controlled environments, and either their “healings” are limited to mild improvements or they claim results difficult to verify. The miracles of the Bible, like the healing of the beggar in Acts 3, had an immediate and visible impact; no one could deny their truth. The signs and wonders described in Scripture left no room for doubt by even the most ardent skeptics of the day. Nothing we see today fits this category of genuine miraculous activity. 4. The ministry demonstrates a preoccupation with the material rather than the spiritual. In phony ministries, you’ll hear a lot of talk about money, material wealth, buildings, private planes, and special equipment, but very little about what purposes they serve. All ministries need certain things to accomplish their missions, but authentic Christian ministries keep spiritual matters primary; for them, physical things serve spiritual purposes. For example, a ministry might want to raise money to purchase a building. If it’s a genuine ministry, the primary beneficiaries of the building will be the people the ministry serves. Listen to the ministry leader carefully. Pay attention to what is said—and left unsaid. If the vast majority of his or her instruction concerns physical issues, such as health and money, beware! (Swindoll's Living Insights) Acts 8:22 "Therefore repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you. KJV Acts 8:22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. NLT Acts 8:22 Repent of your wickedness and pray to the Lord. Perhaps he will forgive your evil thoughts, Therefore repent of this wickedness of yours Acts 2:38; 3:19; 17:30; Ro 2:4; 2 Ti 2:25,26; Rev 2:21 pray the Lord Acts 9:11; Dt 4:29,30; 1 Kings 8:47,48; 2 Chr 33:12,13; Isaiah 55:6,7; Amos 5:6; Mt 7:7,8; Luke 11:9-13; Rev 3:17,18 if possible Daniel 4:27; Joel 2:13,14; Amos 5:15; Jonah 1:6; 3:9; 2 Ti 2:25 the intention of your heart may be forgiven you Acts 8:20; Hebrews 4:12 Acts 8 Resources - Multiple Sermons and Commentaries REPENT, PRAY, SEEK RELEASE Remember that the word forgive ("forgiven") includes the sense of let go of or release from obligation, release from debt, and in this context release from wickedness that holds him in bondage to unrighteousness (Acts 8:23) Therefore - Term of conclusion. In view of Simon's heinous, persistent sin, Peter gives an offer filled with grace and mercy, a call to repent. God could forgive even Simon's greedy unholy desire to manipulate the Holy Spirit! Simon had not committed the unpardonable sin! Repent of this wickedness of yours - Repent is a command in the aorist imperative, Peter calling Simon to do this now, don't procrastinate, do not delay, it is urgent! It is notable that the verb or noun for repent are used 11 times in 10 verses in Acts, and every use is in the context of salvation, the implication being that Simon needs to "repent (present imperative) and believe (present imperative) in the Gospel." (Quoting Jesus in Mark 1:14). Repent (3340)(metanoeo from meta = with, among + noeo = to think, exercise the mind <> from nous = mind; cf metanoia) means to have another mind. Friberg says it literally means to "perceive afterward, with the implication of being too late to avoid consequences." (Analytical Lexicon). Metanoeo means to change one's mind (or one's heart) in respect to sin, God, and self. To turn to God and from sin (Luke 15:7,10+ = "one sinner who repents", cf illustration of repentance 1 Th 1:9-note). While repentance involves an intellectual decision, it is more than that because the intellectual decision must then produce a change in one's behavior. Repentance is aptly depicted by the military command "About, face!" The repentant person in effect turns around 180 degrees and goes the other direction. And keep in mind that the spiritual dynamics of true repentance are enabled by the Holy Spirit (cf Acts 5:31+, Acts 11:18+, 2 Ti 2:25+). In other words repentance is a work of grace and not merely a human effort, although it does require the repentant individual to make a volitional choice. Repentance then involves the mysterious interaction of God's sovereignty and man's responsibility. Further, this change of mind may, especially in the case of Christians who have fallen into sin, be preceded by sorrow (2 Cor 7:8, 9, 10, 11); but sorrow for sin, though it may cause repentance, is not repentance. Darrell Bock writes "the point is that repentance involves a reorientation of perspective, a fresh point of view. When dealing with God's plan, it means to see that plan in a new way and to orient oneself to it. Luke demonstrates the fruit of repentance expresses itself concretely (Lk 3:10-14+). Repentance expresses itself in life, especially in how one treats others." Wickedness (2549) (kakia) refers to the quality of wickedness and thus in a moral sense means depravity, vice or baseness (James 1:21, 1Peter 2:16, Acts 8:22). It denotes a vicious disposition, evilness, ill-will, spitefulness. Kakia is used in NT to describe the wickedness which comes from within a person. Malice describes a vicious intention and expresses the desire to hurt another and rejoices in it! Kakia is found in the exhortation of James which would have been in order for Simon... Therefore, putting aside (apotithemi - casting it off like dirty clothes) all filthiness and all that remains of wickedness (kakia), in humility (SOMETHING SIMON SEEMED BE BE LACKING - see Acts 8:9+) receive (see above for dechomai) the Word (THE GOSPEL) implanted, which is able (dunamai = present tense = continually has the supernatural power) to save (sozo) your souls.(James 1:21+) Comment - If Simon had been willing to repent, he would have put aside all wickedness (kakia) and then would have received the Word and been saved. Ultimately Luke does not tell us whether he ever genuinely repented or not. We will have to wait until heaven to see! Pray the Lord that, if possible (cf Ps 78:38) - NET Bible "Implore the Lord." NET Note on if possible - "that if possible the intent of your heart may be forgiven you." The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation (NET = "pray to the Lord that He may perhaps forgive you for the intent of your heart." Act 8:22NET). Pray (aorist imperative - Do not delay!)(1189)(deomai from deo = to bind) means to ask for something with the sense of pleading, beseeching or begging with a sense of urgency and sense of desperate need. William Larkin on if possible - The uncertainty in Peter’s promise of forgiveness is based not on doubts about God’s ability but on a recognition of Simon’s current disposition of heart. Swindoll explains if possible - The Greek phrase for “if possible” is ei ara, which is less tentative than the English rendering implies. “If possible” implies less than fifty-fifty odds, whereas ei ara implies near certainty if an effort is made. Then, in Acts 17:27, Paul told the Athenians that God created people for relationship with Himself so that “if perhaps they might grope for Him” they might “find Him, though He is not far from each one of us” (emphasis mine). The phrase here implies that seeking God almost certainly results in finding Him. Peter’s warning holds out the possibility that Simon’s desire for God might have been smothered by his own envy and pride. Bob
Atos 8
Maclaren - Simon was but slightly moved by Peter's stern rebuke. He paid no heed to the exhortation to pray for forgiveness and to repent of his wickedness, but still remained in substantially his old error, in that he accredited Peter with power, and asked him to pray for him, as if the Apostle's prayer would have some special access to God which his, though he were penitent, could not have. Further, he showed no sense of sin. All that he wished was that 'none of the things which ye have spoken come upon me. How useless are convictions which go no deeper down than Simon's did! What became of him we do not know. ' (Simon the Sorcerer) F. Whitfield - The worst of all mockeries is a religion that leaves the heart unchanged: a religion that has everything but the love of Christ enshrined in the soul. So that (term of purpose) nothing of what you have said may come upon me - He is more concerned about escaping the coming consequences of his sin rather than present repentance from his sin! This is an important passage for it shows that even after Peter had rebuked Simon, there was still no genuine repentance. Instead, he simply sought to escape the punishment! Simon's response was more akin to remorse than repentance. Simon's sorrow like that of the world recalls the words of Paul to the Corinthians.. I now rejoice, not that you were made sorrowful, but that you were made sorrowful to the point of repentance; for you were made sorrowful according to the will of God, so that you might not suffer loss in anything through us. 10 For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death. (2 Cor 7:9-10) The story of Simon issues a strong warning for those souls in America who claim they are "Christians" (note) and yet consciously and continually make choices to live like pagans, all the while exhibiting no evidence or fruit (deeds) in keeping with repentance (Acts 26:20+) indicative of the fact that they have ever genuinely repented and believed in Jesus for salvation. They are syncretistic "Christians," pseudo-Christians, false professors, lost "saved," unbelieving "believers" who think they can have "the best of both worlds," but will be shocked when they enter their next world of eternal punishment where they "pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power" (2 Th 1:8-9). Note that Luke does not record the outcome for Simon, but records from the early church fathers suggest that he remained unconverted. However, we do well to let the story end the way Luke ends it and not try to guess at Simon's fate. In fact Luke sets up a beautiful contrast between a faith that does not save (Simon) and a faith does save (Ethiopian Eunuch). Kent