Acts 8 24

Acts 8:24 kjv

Then answered Simon, and said, Pray ye to the LORD for me, that none of these things which ye have spoken come upon me.

Acts 8:24 nkjv

Then Simon answered and said, "Pray to the Lord for me, that none of the things which you have spoken may come upon me."

Acts 8:24 niv

Then Simon answered, "Pray to the Lord for me so that nothing you have said may happen to me."

Acts 8:24 esv

And Simon answered, "Pray for me to the Lord, that nothing of what you have said may come upon me."

Acts 8:24 nlt

"Pray to the Lord for me," Simon exclaimed, "that these terrible things you've said won't happen to me!"

Acts 8 verses

Acts 8 24 Meaning

Acts 8:24 records Simon the sorcerer's desperate plea to Peter and John. After Peter’s stern rebuke and declaration of judgment upon Simon’s wicked heart, Simon responds by asking the apostles to intercede for him with the Lord. His sole motivation appears to be avoiding the stated consequences and impending judgment rather than genuine repentance or sorrow for his sin. He expresses a desire that "none of the things which you have spoken may come upon me," indicating a fear of punishment, but not necessarily a change of heart regarding his covetousness and spiritual arrogance.

Acts 8 24 Context

Acts chapter 8 chronicles the rapid spread of the gospel following Stephen's martyrdom and the subsequent persecution of believers in Jerusalem, leading to their dispersion. Philip, one of the seven deacons, preaches the Gospel effectively in Samaria, a region historically at odds with the Jews. Among the converts is Simon, a prominent sorcerer who had previously astonished the Samaritans with his magic and was seen by many as "the Great Power of God." After professing belief and being baptized by Philip, Simon is an eyewitness to the apostles Peter and John, who arrive to lay hands on the Samarian believers for them to receive the Holy Spirit. Simon is so impressed by this visible manifestation of spiritual power that he attempts to purchase the ability to impart the Spirit, thinking it another form of magic or power that could be bought and sold.

Peter sharply rebukes Simon, condemning his heart as "not right in the sight of God" and warning him that his "money perish with him" because he thought "the gift of God could be purchased with money." Peter exhorts Simon to repent of his wickedness and pray for forgiveness for his evil thought. Simon's response in verse 24 is his direct reaction to Peter's scathing rebuke and the imminent divine judgment it implies. It comes from a place of fear concerning the threatened consequences, rather than remorse for his corrupt desire or an understanding of the holy nature of the Spirit of God.

Acts 8 24 Word analysis

• Then (Τότε - Totes): An adverb marking sequence, indicating that Simon's response immediately follows Peter's strong rebuke in the preceding verses (Acts 8:20-23). It denotes a prompt reaction to the severe condemnation.

• Simon (Σίμων - Simōn): Refers specifically to Simon Magus, the sorcerer from Samaria, not Peter (Simon Peter). His name itself has become eponymous with "simony," the buying or selling of ecclesiastical pardons or benefices.

• answered (ἀποκριθεὶς - apokritheis): A past participle, meaning "having answered" or "in response." It signifies that his statement is a direct reply to Peter’s condemnation and exhortation to repentance. It suggests an acknowledgment of what was said.

• and said (εἶπεν - eipen): Simple past tense of "to say," introducing direct speech.

• “Pray (προσεύξασθε - proseuxasthe): An aorist imperative verb, meaning "pray now!" It is plural ("you all pray"), suggesting he directs the plea to both Peter and John (who were present) or, more likely, to Peter as the lead speaker but acknowledging their combined authority. His request highlights a belief in the efficacy of intercessory prayer, a common practice within Judaism and nascent Christianity.

• for me (περὶ ἐμοῦ - peri emou): "About me" or "concerning me." The preposition "peri" with the genitive case indicates the object of the prayer. This underscores the self-centered nature of his concern; he wants relief for himself.

• to the Lord (πρὸς τὸν Κύριον - pros ton Kyrion): Refers to God, Yahweh, or the Lord Jesus, acknowledging divine authority and the ultimate source of the "things" Peter spoke of. Simon recognizes that the power and potential judgment emanate from God, not just Peter.

• that none of the things (ὅπως μηδὲν - hopōs mēden): "In order that not anything." This phrase introduces a negative purpose clause. Simon's clear aim is avoidance; he desires that the dire consequences spoken by Peter simply do not materialize for him.

• which you have spoken (ὧν εἰρήκατε - hōn eirēkate): "Of the things which you have said/spoken." This refers directly back to Peter's harsh words in Acts 8:20-23, specifically the curse and the pronouncements of judgment against his money and his heart.

• may come upon me (ἐπέλθῃ ἐπ' ἐμέ - epelthē ep' eme): "May fall upon me," "may come upon me." The verb "epelthē" suggests an infliction or imposition. Simon fears experiencing Peter's prophetic words, such as "your money perish with you" and being "in the gall of bitterness and in the bond of iniquity."

• Words-group Analysis:

  • "Pray for me to the Lord": This phrase captures Simon's immediate response: an urgent request for intercession. While prayer itself is good, the context reveals his motivation is self-preservation from external consequence rather than a desire for internal transformation. He views the apostles' spiritual authority as something that can mitigate divine punishment, demonstrating a continued focus on manipulation of spiritual power.
  • "that none of the things which you have spoken may come upon me": This clause defines the specific objective of his requested prayer. It lays bare the nature of his "repentance" – a superficial concern for avoiding painful consequences rather than deep sorrow for sin committed against God. It signifies a worldly sorrow (2 Cor 7:10) that fears the punishment, not the offense itself or the righteous Judge. This reflects a lack of "broken and contrite heart" (Ps 51:17) that God desires.

Acts 8 24 Bonus section

The case of Simon Magus and his response in Acts 8:24 serves as the historical foundation for the term "simony" (the buying or selling of church offices or spiritual goods), a persistent struggle within ecclesiastical history. Simon's fear-driven plea, while appearing to acknowledge divine power, fundamentally misunderstands God's character and the nature of grace. He still attempts to interact with God from a position of manipulation rather than humble submission. His fear is a "natural fear of punishment" akin to that displayed by Pharaoh in Exodus (Exo 8:8, 9:28), who only confessed sin and sought relief when under immense pressure, but whose heart remained hardened once the immediate threat subsided. Simon's inability to directly approach God in genuine prayer, instead requesting others to intercede on his behalf for his protection rather than his purification, underscores the absence of true spiritual conviction or a filial relationship with God.

Acts 8 24 Commentary

Acts 8:24 vividly portrays Simon’s unregenerate state despite his initial "faith" and baptism. Peter’s fierce rebuke forced Simon to acknowledge the gravity of his covetous sin against the Holy Spirit. However, his response falls short of true repentance. He does not ask for forgiveness for his evil thought or for God to transform his wicked heart, but rather that Peter and John might intercede to spare him from the impending doom. This "worldly sorrow" is a fear of negative outcome, contrasting sharply with "godly sorrow," which grieves over offending a holy God (2 Cor 7:10). Simon seeks merely to escape divine retribution, not to have his heart fundamentally changed or to enter into a right relationship with God. His plea is for a reversal of consequences, revealing a heart still "in the gall of bitterness and in the bond of iniquity," incapable of genuine contrition or confession. This highlights the crucial distinction between external religious participation (baptism, superficial belief) and the internal transformation necessary for true salvation.