*Minor differences ignored. Grouped by changes, with first version listed as example.
Thou hast no part. Some do frame this sentence otherwise, that Simon is not partaker of grace, because he setteth a price thereof. But the other reading which we have followed is more usual, to wit, that that reason be joined to the former member. And surely it is better to knit the two sentences together, thus, Thy money perish with thee, because thou thinkest that the inestimable gift of the Spirit can be bought with money. Whereas the old interpreter had put, in this word; Erasmus translated it more fitly, in this business; for Peter's meaning is, that that sacrilegious person hath nothing to do in all that administration, who doth wickedly profane the same. Furthermore both the Papists, and also the old divines, have disputed much concerning simony; but that which the Papists call simony doth not agree with Simon's fact. Simon would have bought the grace of the Spirit with money; the Papists apply the crime of simony unto their idle revenues; and yet I speak not this that I may extenuate those horrible sins which reign at this day in Popery, in buying and selling spiritual promotions. Now, this wickedness is filthy enough of itself, in that they hold such a mart in the Church of God. And in the mean season, we must note the true definition of simony, to wit, that it is a wicked buying and selling of the gifts of the Spirit, or some other such like thing, whilst that a man abuseth them unto ambition or other corruptions. Though I confess that all those imitate Simon who strive to attain unto the government of the Church by unlawful means; which thing we see committed at this day without shame, as if it were lawful; and we can scarce find one priest in all Popery which is not manifestly a simoniacal person in this respect; because none can put up his head amongst them, [1] but he must creep in by indirect means. Although we must confess, (which thing even children see, to our great shame,) that this vice is too common even amongst the false professors of the gospel. But let us remember, first, to the end we may be free from the infection of Simon, that the gifts of the Spirit are not gotten with money, but that they are given of the free and mere goodness of God, and that for the edifying of the Church; that is, that every man may study to help his brethren according to the measure of his ability; that every man may bestow [2] that about the common good of the Church which he hath received; and that the excellency of no man may hinder, but that Christ may excel all. Notwithstanding, it may seem a marvelous matter, that Peter excludeth Simon from being a partaker of the Spirit, as concerning special gifts; because his heart is not right before God. For the wickedness of Judas did not let him from having the gifts of the Spirit in great measure; neither had the gifts of the Spirit been so corrupted amongst the Corinthians, if their heart had been right in the sight of God. Therefore that reason which Peter allegeth seemeth insufficient; because many men excel oftentimes in the gifts of the Spirit, who have an unclean heart. But, first of all, there followeth no absurdity, if God give such graces to men which are unworthy thereof. Secondly, Peter prescribeth no general rule in this place, but because the Church alone is for the most part made partaker of the gifts of the Spirit, he pronounceth that Simon, who is a stranger to Christ, is unworthy to have the same graces given him, (which are bestowed upon the faithful,) as if he were one of God's household. Moreover, he had blasphemed those gifts whereof he is deprived.
1 - "Quando nullus illuc emergere potest," since no man can rise there.
2 - "Modeste conferat," may modesty bestow.
Neither part - You have no "portion" of the grace of God; that is, you are destitute of it altogether. This word commonly denotes the "part" of an inheritance which falls to one when it is divided.
Nor lot - This word means properly a portion which "falls" to one when an estate, or when spoil in war is divided into portions, according to the number of those who are to be partakers, and the part of each one is determined by "lot." The two words denote "emphatically" that he was in no sense a partaker of the favor of God.
In this matter - Greek: in this "word"; that is, thing. That which is referred to here is the religion of Christ. Simon was not a Christian. It is remarkable that Peter judged him so soon, and when he had seen but "one" act of his. But it was an act which satisfied him that he was a stranger to religion. One act may sometimes bring out the "whole character"; it may evince the "governing" motives; it may show traits of character utterly "inconsistent" with true religion; and then it is as certain a criterion as any long series of acts.
Thy heart - Your "affections," or "governing motives"; your principle of conduct. Comp, 2-Kings 10:15. You love gold and popularity, and not the gospel for what it is. There is no evidence here that Peter saw this in a miraculous manner, or by any supernatural influence. It was apparent and plain that Simon was not influenced by the pure, disinterested motives of the gospel, but by the love of power and of the world.
In the sight of God - That is, God sees or judges that your heart is not sincere and pure. No external profession is acceptable without the heart. Reader, is your heart right with God? Are your motives pure; and does "God" see there the exercise of holy, sincere, and benevolent affections toward him? God "knows" the motives; and with unerring certainty he will judge, and with unerring justice he will fix our doom according to the affections of the heart.
Thou hast neither part nor lot in this matter - Thou hast no part among the faithful, and no lot in this ministry. That the word κληρος, which we translate lot, is to be understood as implying a spiritual portion, office, etc., see proved in the note on Numbers 26:55 (note).
Thy heart is not right - It is not through motives of purity, benevolence, or love to the souls of men, that thou desirest to be enabled to confer the Holy Ghost; it is through pride, vain glory, and love of money: thou wouldest now give a little money that thou mightest, by thy new gift, gain much.
Thou hast neither part nor lot in this (e) matter: for thy heart is not (f) right in the sight of God.
(e) In this doctrine which I preach.
(f) Is not upright indeed and without the concealing of hypocritical motives.
Thou hast neither part nor lot in this matter,.... Or business of the gift of the Holy Ghost; signifying, that as he had not the grace of the Spirit of God implanted in him, so he should not have any of the gifts of the Spirit bestowed on him; and much less a power of communicating them to others, through laying on of hands: or "in this word"; the word of the Gospel, preached by the apostles; and in any of the blessings published in it, as the forgiveness of sins, a justifying righteousness, and eternal life; and so the Syraic version renders it, "in this faith"; neither in the grace of faith, nor in the doctrine of faith: it seems to answer to a way of speaking frequently used among the Jews, that such and such persons, , "have no part or lot", in the world to come (i). The Ethiopic version reads, "because of this thy word"; because for his money, he had desired to have a power of bestowing the Holy Ghost on persons, through the imposition of his hands; which showed he had no share in the grace of God, and would have no part in eternal life, thus living and dying:
for thy heart is not right in the sight of God; he had not a clean heart, nor a right spirit created in him; he had not true principles of grace wrought in him; his heart was full of covetousness, ambition, and hypocrisy; he had no good designs, ends, and aims, in what he said and did; in his profession of faith, in his baptism, in his attendance on Philip's ministry, and in his request for the above power, of conferring the Holy Ghost: his view was not the spread and confirmation of the Gospel, or the enlargement of the kingdom and interest of Christ, and the glory of God, but his own applause and worldly interest; and therefore, however he might be thought of by men, to be a good and disinterested man, he was otherwise in the sight of God, who is the searcher of the heart, and the trier of the reins of the children of men.
(i) Misn. Sanhedrin, c. 11. sect. 1.
Thou hast neither part nor lot . . . thy heart is not fight, &c.--This is the fidelity of a minister of Christ to one deceiving himself in a very awful manner.
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, Philippians 2:25-27; nor have left so useful a fellow labourer as Trophimus sick at Miletus, 2-Timothy 4:20.
*More commentary available at chapter level.