Peter answered. Peter giveth him the repulse here stoutly, and being not content to chide him, he addeth a bitter curse (or wish,) that Simon and his money may perish together; though he doth not so much wish unto him destruction, as he telleth him that the just vengeance of God hangeth over his head, that he might terrify him. In sum, he showeth what he hath deserved, when he hath made the Spirit of God subject to filthy buying and selling; as if he should have said, Thou art worthy to perish with thy money, [1] when thou dost so blaspheme the Spirit of God. For we may easily gather by that which followeth, that Peter would rather have had Simon saved than destroyed. But as it were supplying the place of a judge, he pronounceth what punishment Simon's ungodliness deserveth; and it was requisite that he should be thus accused with such vehemence, that he might perceive the greatness of his offense. [2] To the same end tendeth that that he judged his money to perish; for he signifieth that it was as it were infected and polluted with cogitation of wickedness, because it was offered to such a wicked use. And surely we ought rather to wish that all the whole world perish, than that those things should darken the glory of God, which, in comparison thereof, are nothing worth. When he wisheth thus to a sacrilegious man, he doth not so much respect the person as the fact; for we must be offended with the offenses of men in such sort, that we must pity the men themselves. Such are those sentences of God which adjudge adulterers, thieves, drunkards, and wrongful dealers, to destruction, (1-Corinthians 6:9; Ephesians 5:5;) for they do not cut off all hope of salvation from them, but they are only referred unto their present state and declare what end is prepared for them, if they go forward obstinately.

Footnotes

1 - "Nundinationi," trafficking.

2 - "Sceleris sui atrocitatem," the atrocity of his crime.

Thy money perish with thee - This is expressive of the horror and indignation of Peter at the base offer of Simon. It is not to be understood as an imprecation on Simon. The main idea is the apostle's contempt for the "money," as if he regarded it as of no value. "Let your money go to destruction. We abhor your impious offer. We can freely see "any" amount of money destroyed before we will be tempted to sell the gift of the Holy Spirit. But there was here also an expression of his belief that "Simon" also would perish. It was a declaration that he was hastening to ruin, and as if this was certain, Peter says, let your money perish "too."
The gift of God - That which he has "given," or conferred as a favor. The idea was absurd that what God himself gave as a sovereign could be purchased. It was "impious" to think of attempting to buy with worthless gold what was of so inestimable value. The "gift of God" here means the extraordinary influences of the Holy Spirit, Acts 10:45; Acts 11:17. How can we pay a "price" to God? All that "we" can give, the silver, and the gold, and the cattle on a thousand hills, belong to him already. We have "nothing" which we can present for his favors. And yet there are many who seek to "purchase" the favor of God. Some do it by alms and prayers; some by penance and fasting; some by attempting to make their own hearts better, and by self-righteousness; and some by penitence and tears. All these will not "purchase" his favor. Salvation, like every other blessing, will be "his gift"; and if ever received, we must be willing to accept it on his own terms; at his own time; in his own way. We are without merit; and if saved, it will be by the sovereign grace of God.

Thy money perish with thee - This is an awful declaration; and imports thus much, that if he did not repent, he and his ill-gotten goods would perish together; his money should be dissipated, and his soul go into perdition.
That the gift of God may be purchased - Peter takes care to inform not only Simon, but all to whom these presents may come, that the Spirit of God is the gift of God alone, and consequently cannot be purchased with money; for what reward can He receive from his creatures, to whom the silver and the gold belong, the cattle on a thousand hills, the earth and its fullness!

(9) But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.
(9) They are the successors of Simon Magus, and not Simon Peter, who either buy or sell holy things.

But Peter said to him,.... With great abhorrence and indignation, resenting and detesting his proposal:
thy money perish with thee; or "go into destruction with thee"; signifying, that he would not touch his money, or have anything to do with that or him either, in any such way: the words do not so much design an imprecation on his person, as an abhorrence of his sin; and rather show what his sin deserved than what he desired might be; for the apostle did not simply wish his damnation, since he afterwards exhorts him to repentance, and to pray for forgiveness; but threatens, and even predicts what would be his case, should he live and die in such a state, in which he appeared to be:
because thou hast thought that the gift of God; the Holy Ghost, and his extraordinary gifts, which are freely given, when and to whom the Lord himself pleases:
may be purchased with money; he appears to have a wrong notion of the Spirit of God and his gifts, and of the grace of in bestowing them; as well as a wicked design of purchasing them with money, in order to sell them again; so that it was a sullying and lessening of the grace of God, as well as seeking himself, his own ambition, and filthy lucre: and let such observe how near they come to his sin, who seek to obtain the grace of justification, and the free gift of eternal life, by their own works.

Thy money perish with thee--that is, "Accursed be thou and thy money with thee." It is the language of mingled horror and indignation, not unlike our Lord's rebuke of Peter himself (Matthew 16:23).

Peter said. Peter's outburst of indignation is characteristic.
Thy money perish with thee. Not an anathema, but the statement of a fact, unless he repents.
Because thou hast thought. Observe that, in Peter's rebukes, the thought is, not that he has never been converted, but that he has now committed an awful sin. It is one sin, not his sins, that stands out in every sentence.
Thou hast neither part nor lot in this matter. In these gifts of the Holy Spirit. He can neither receive them, nor impart them. Perhaps salvation is also included.
For thy heart is not right. This offer to purchase the gift of God shows that it was not. Because it is not, he can have no part nor lot, etc.
Repent, therefore, of this. Observe that Peter does not bid him to repent of his sins, but of this one great sin.
If perhaps the thought of thine heart. This one sin is so great that Peter seems doubtful whether it will be forgiven, even on repentance and prayer.
For I perceive that thou art. His great sin had brought him into the state now described.
Gall of bitterness. The gall of reptiles was considered by ancients the source of their venom. The expression would denote moral corruption.
Bond of iniquity. Bound by iniquity.
Pray ye to the Lord for me. Simon's language indicates that he was terror-stricken and perhaps deeply touched. The sacred record is silent concerning his future career. Whether he repented or relapsed into his old life is conjecture. Tradition insists that he pursued the latter course.