SEV Biblia, Chapter 8:24
Respondiendo entonces Simn, dijo: Rogad vosotros por mí al Seor, que ninguna cosa de stas que habis dicho, venga sobre mí.
Clarke's Bible Commentary - Acts 8:24
Verse 24. Pray ye to the Lord for me] The words of Peter certainly made a deep impression on Simon's mind; and he must have had a high opinion of the apostle's sanctity and influence with God, when he thus commended himself to their prayers. And we may hope well of his repentance and salvation, if the reading of the Codex Bezae, and the margin of the later Syriac may be relied on: Pray ye to the Lord for me, that none (toutwn twn kakwn) OF ALL THOSE EVILS which ye have spoken (moi) TO ME, may come upon me: (ov polla klaiwn ou dielimpanen) WHO WEPT GREATLY, and DID NOT CEASE. That is, he was an incessant penitent. However favourably this or any other MS. may speak of Simon, he is generally supposed to have "grown worse and worse, opposing the apostles and the Christian doctrine, and deceiving many cities and provinces by magical operations; till being at Rome, in the reign of the Emperor Claudius, he boasted that he could fly, and when exhibiting before the emperor and the senate, St. Peter and St. Paul being present, who knew that his flying was occasioned by magic, prayed to God that the people might be undeceived, and that his power might fail; in consequence of which he came tumbling down, and died soon after of his bruises." This account comes in a most questionable shape, and has no evidence which can challenge our assent. To me, it and the rest of the things spoken of Simon the sorcerer appear utterly unworthy of credit. Calmet makes a general collection of what is to be found in Justin Martyr, Irenaeus, Tertullian; Eusebius, Theodouret, Augustine, and others, on the subject of Simon Magus; and to him, if the reader think it worth the pains, he may refer. The substance of these accounts is given above, and in the note on ver. 9; and to say the least of them they are all very dubious. The tale of his having an altar erected to him at Rome, with the inscription, Simoni sancto deo, "To the holy god Simon," has been founded on an utter mistake, and has been long ago sufficiently confuted. See the inscriptions in Gruter, vol. i. p. 96, inscript. No. 5, 6, 7.
John Gill's Bible Commentary
Ver. 24. Then answered Simon, and said , etc.] Whose conscience might be touched, and smote with what Peter had said; and he might be terrified with the wrath of God, and filled with fear of his judgment coming upon him for his wickedness, and might now stand trembling before the apostles: and if this was not his case, he was a most hardened and audacious wretch; and his following words must be understood in a different sense, from what they might seem to have, when they came out of his mouth: pray ye to the Lord for me ; the Arabic version reads, pray ye two; the words are addressed both to Peter and John; for though Peter only spake to him, yet John joined with him, and assented to what he said, and approved of it; and which he might signify either by word or gesture; wherefore Simon desires both of them, that they would pray to the Lord for him; but whether he was serious, and in good earnest in this, is a question; since there is no reason to believe he truly repented, from the accounts given of him by ancient writers; who always represent him as an opposer of the apostles and their doctrine, as the father of all heresies, as a blasphemous wretch; who gave out that he was the Father in Samaria, the Son in Judea, and the Holy Ghost in other places; and as a very lewd and wicked man, who carried about with him a whore, whose name was Helena; whom he called the mother of the universe, and gave out the angels were made by her, and the world by them; with many other errors, blasphemies, and impieties: so that it should rather seem, that though Peter was serious in his advice to Simon, yet he was not so in his request to him; but in a sarcastic sneering way, desired his prayers for him; suggesting, that he was not in any pain about what he had said: and if he was in earnest, he did not take Peters advice to pray for himself; nor did he declare any repentance for his sin; and his desire that the apostles would pray for him, might not be from any sense he had of the evil of his sin, but from a slavish fear of the evil, or mischief, that was like to come upon him for his sin, as appears by what follows: that none of these things which ye have spoken come upon me ; as that his money should perish with him, and he with that; or that he should go into destruction; that everlasting destruction and ruin would be his portion; and that he should have no part nor lot in eternal life, unless he repented, and his sin was pardoned: and this confirms what has been before observed, that John assented to what Peter spoke, or said the same, or such like things to Simon as he did.
Matthew Henry Commentary
Verses 14-25 - The Holy Ghost was as yet fallen upon none of these coverts, in the extraordinary powers conveyed by the descent of the Spirit upon the da of Pentecost. We may take encouragement from this example, in prayin to God to give the renewing graces of the Holy Ghost to all for whose spiritual welfare we are concerned; for that includes all blessings. N man can give the Holy Spirit by the laying on of his hands; but we should use our best endeavours to instruct those for whom we pray Simon Magus was ambitious to have the honour of an apostle, but care not at all to have the spirit and disposition of a Christian. He wa more desirous to gain honour to himself, than to do good to others Peter shows him his crime. He esteemed the wealth of this world, as i it would answer for things relating to the other life, and woul purchase the pardon of sin, the gift of the Holy Ghost, and eterna life. This was such a condemning error as could by no means consis with a state of grace. Our hearts are what they are in the sight of God, who cannot be deceived. And if they are not right in his sight our religion is vain, and will stand us in no stead. A proud an covetous heart cannot be right with God. It is possible for a man to continue under the power of sin, yet to put on a form of godliness When tempted with money to do evil, see what a perishing thing mone is, and scorn it. Think not that Christianity is a trade to live by in this world. There is much wickedness in the thought of the heart, it false notions, and corrupt affections, and wicked projects, which mus be repented of, or we are undone. But it shall be forgiven, upon ou repentance. The doubt here is of the sincerity of Simon's repentance not of his pardon, if his repentance was sincere. Grant us, Lord another sort of faith than that which made Simon wonder only, and di not sanctify his heart. May we abhor all thoughts of making religio serve the purposes of pride or ambition. And keep us from that subtl poison of spiritual pride, which seeks glory to itself even from humility. May we seek only the honour which cometh from God.
Greek Textus Receptus
αποκριθεις 611 5679 V-AOP-NSM δε 1161 CONJ ο 3588 T-NSM σιμων 4613 N-NSM ειπεν 2036 5627 V-2AAI-3S δεηθητε 1189 5676 V-AOM-2P υμεις 5210 P-2NP υπερ 5228 PREP εμου 1700 P-1GS προς 4314 PREP τον 3588 T-ASM κυριον 2962 N-ASM οπως 3704 ADV μηδεν 3367 A-NSN επελθη 1904 5632 V-2AAS-3S επ 1909 PREP εμε 1691 P-1AS ων 3739 R-GPN ειρηκατε 2046 5758 V-RAI-2P-ATT
Robertson's NT Word Studies
8:24 {Pray ye for me} (deeqete humeis huper emou). Emphasis on humeis (you). First aorist passive imperative. Simon is thoroughly frightened by Peter's words, but shows no sign of personal repentance or change of heart. He wants to escape the penalty for his Sin and hopes that Peter can avert it. Peter had clearly diagnosed his case. He was an unconverted man in spite of his profession of faith and baptism. There is no evidence that he ever changed his life at all. {Which} (hwn). Genitive by attraction of the accusative relative ha to case of the unexpressed antecedent toutwn (of those things), a common Greek idiom.
