Teks -- Acts 8:1-40 (NET)

Saul Begins to Persecute the Church

8:1 And Saul agreed completely with killing him. Now on that day a great persecution began against the church in Jerusalem, and all except the apostles were forced to scatter throughout the regions of Judea and Samaria. 8:2 Some devout men buried Stephen and made loud lamentation over him. 8:3 But Saul was trying to destroy the church; entering one house after another, he dragged off both men and women and put them in prison.

Philip Preaches in Samaria

8:4 Now those who had been forced to scatter went around proclaiming the good news of the word. 8:5 Philip went down to the main city of Samaria and began proclaiming the Christ to them. 8:6 The crowds were paying attention with one mind to what Philip said, as they heard and saw the miraculous signs he was performing. 8:7 For unclean spirits, crying with loud shrieks, were coming out of many who were possessed, and many paralyzed and lame people were healed. 8:8 So there was great joy in that city. 8:9 Now in that city was a man named Simon, who had been practicing magic and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” 8:11 And they paid close attention to him because he had amazed them for a long time with his magic. 8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they began to be baptized, both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. 8:14 Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. 8:15 These two went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit had not yet come upon any of them, but they had only been baptized in the name of the Lord Jesus.) 8:17 Then Peter and John placed their hands on the Samaritans, and they received the Holy Spirit. 8:18 Now Simon, when he saw that the Spirit was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power too, so that everyone I place my hands on may receive the Holy Spirit.” 8:20 But Peter said to him, “May your silver perish with you, because you thought you could acquire God’s gift with money! 8:21 You have no share or part in this matter because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord that he may perhaps forgive you for the intent of your heart. 8:23 For I see that you are bitterly envious and in bondage to sin.” 8:24 But Simon replied, “You pray to the Lord for me so that nothing of what you have said may happen to me.” 8:25 So after Peter and John had solemnly testified and spoken the word of the Lord, they started back to Jerusalem, proclaiming the good news to many Samaritan villages as they went.

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord said to Philip, “Get up and go south on the road that goes down from Jerusalem to Gaza.” (This is a desert road.) 8:27 So he got up and went. There he met an Ethiopian eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasury. He had come to Jerusalem to worship, 8:28 and was returning home, sitting in his chariot, reading the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up to it and heard the man reading Isaiah the prophet. He asked him, “Do you understand what you’re reading?” 8:31 The man replied, “How in the world can I, unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man was reading was this: “He was led like a sheep to slaughter, and like a lamb before its shearer is silent, so he did not open his mouth. 8:33 In humiliation justice was taken from him. Who can describe his posterity? For his life was taken away from the earth.” 8:34 Then the eunuch said to Philip, “Please tell me, who is the prophet saying this about– himself or someone else?” 8:35 So Philip started speaking, and beginning with this scripture proclaimed the good news about Jesus to him. 8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me from being baptized?” 8:37 [[EMPTY]] 8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, and Philip baptized him. 8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but went on his way rejoicing. 8:40 Philip, however, found himself at Azotus, and as he passed through the area, he proclaimed the good news to all the towns until he came to Caesarea.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Act 8:1 - Was consenting

Was consenting ( ēn suneudokōn ).

Periphrastic imperfect of suneudokeō , a late double compound (sun , eu , dokeō ) that well describes Saul’ s pleasure in the death (anairesis , taking off, only here in the N.T., though old word) of Stephen. For the verb, see note on Luk 23:32. Paul himself will later confess that he felt so (Act 22:20), coolly applauding the murder of Stephen, a heinous sin (Rom 1:32). It is a gruesome picture. Chapter 7 should have ended here.

Robertson: Act 8:1 - On that day

On that day ( en ekeinēi tēi hēmerāi ).

On that definite day, that same day as in Act 2:41.

Robertson: Act 8:1 - A great persecution

A great persecution ( diōgmos megas ).

It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective "great."See Mat 13:21 for the old word diōgmos from diōkō , to chase, hunt, pursue, persecute.

Robertson: Act 8:1 - Were all scattered abroad

Were all scattered abroad ( pantes diesparēsan ).

Second aorist passive indicative of diaspeirō , to scatter like grain, to disperse, old word, in the N.T. only in Act 8:1, Act 8:4; Act 11:19.

Robertson: Act 8:1 - Except the apostles

Except the apostles ( plēn tōn apostolōn ).

Preposition plēn (adverb from pleon , more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in Act 5:34-40? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition?

Robertson: Act 8:2 - Devout

Devout ( eulabeis ).

Only four times in the N.T. (Luk 2:25; Act 2:5; Act 8:2; Act 22:12). Possibly some non-Christian Jews helped. The burial took place before the Christians were chiefly scattered.

Robertson: Act 8:2 - Buried

Buried ( sunekomisan ).

Aorist active indicative of sunkomizō , old verb to bring together, to collect, to join with others in carrying, to bury (the whole funeral arrangements). Only here in the N.T.

Robertson: Act 8:2 - Lamentation

Lamentation ( kopeton ).

Late word from koptomai , to beat the breast, in lxx, Plutarch, etc., only here in the N.T.

Robertson: Act 8:3 - Laid waste

Laid waste ( elumaineto ).

Imperfect middle of lumainomai , old verb (from lumē , injury), to dishonour, defile, devastate, ruin. Only here in the N.T. Like the laying waste of a vineyard by a wild boar (Psa 79:13). Picturesque description of the havoc carried on by Saul now the leader in the persecution. He is victor over Stephen now who had probably worsted him in debate in the Cilician synagogue in Jerusalem.

Robertson: Act 8:3 - Into every house

Into every house ( kata tous oikous ).

But Luke terms it "the church"(tēn ekklēsian ). Plainly not just an "assembly,"but an organized body that was still "the church"when scattered in their own homes, "an unassembled assembly"according to the etymology. Words do not remain by the etymology, but travel on with usage.

Robertson: Act 8:3 - Haling

Haling ( surōn ).

Literally, dragging forcibly (=hauling). Present active participle of surō , old verb.

Robertson: Act 8:3 - Men and women

Men and women ( andras kai gunaikas ).

A new feature of the persecution that includes the women. They met it bravely as through all the ages since (cf. Act 9:2; Act 22:4). This fact will be a bitter memory for Paul always.

Robertson: Act 8:3 - Committed

Committed ( paredidou ).

Imperfect active of paradidōmi , old verb, kept on handing them over to prison.

Robertson: Act 8:4 - They therefore

They therefore ( hoi men oun ).

Demonstrative hoi as often (Act 1:6, etc.) though it will make sense as the article with the participle diasparentes . The general statement is made here by men and a particular instance (de ) follows in Act 8:5. The inferential particle (oun ) points back to Act 8:3, the persecution by young Saul and the Pharisees. Jesus had commanded the disciples not to depart from Jerusalem till they received the Promise of the Father (Act 1:4), but they had remained long after that and were not carrying the gospel to the other peoples (Act 1:8). Now they were pushed out by Saul and began as a result to carry out the Great Commission for world conquest, that is those "scattered abroad"(diasparentes , second aorist passive participle of diaspeirō ). This verb means disperse, to sow in separate or scattered places (dia ) and so to drive people hither and thither. Old and very common verb, especially in the lxx, but in the N.T. only in Act 8:1, Act 8:4; Act 11:19.

Robertson: Act 8:4 - Went about

Went about ( diēlthon ).

Constative second aorist active of dierchomai , to go through (from place to place, dia ). Old and common verb, frequent for missionary journeys in the Acts (Act 5:40; Act 8:40; Act 9:32; Act 11:19; Act 13:6).

Robertson: Act 8:4 - Preaching the word

Preaching the word ( euaggelizomenoi ton logon ).

Evangelizing or gospelizing the word (the truth about Christ). In Act 11:19 Luke explains more fully the extent of the labours of these new preachers of the gospel. They were emergency preachers, not ordained clergymen, but men stirred to activity by the zeal of Saul against them. The blood of the martyrs (Stephen) was already becoming the seed of the church. "The violent dispersion of these earnest disciples resulted in a rapid diffusion of the gospel"(Alvah Hovey).

Robertson: Act 8:5 - Philip

Philip ( Philippos ).

The deacon (Act 6:5) and evangelist (Act 21:8), not the apostle of the same name (Mar 3:18).

Robertson: Act 8:5 - To the city of Samaria

To the city of Samaria ( eis tēn polin tēs Samarias ).

Genitive of apposition. Samaria is the name of the city here. This is the first instance cited of the expansion noted in Act 8:4. Jesus had an early and fruitful ministry in Samaria (John 4), though the twelve were forbidden to go into a Samaritan city during the third tour of Galilee (Mat 10:5), a temporary prohibition withdrawn before Jesus ascended on high (Act 1:8).

Robertson: Act 8:5 - Proclaimed

Proclaimed ( ekērussen ).

Imperfect active, began to preach and kept on at it. Note euaggelizomenoi in Act 8:4of missionaries of good news (Page) while ekērussen here presents the preacher as a herald. He is also a teacher (didaskalos ) like Jesus. Luke probably obtained valuable information from Philip and his daughters about these early days when in his home in Caesarea (Act 21:8).

Robertson: Act 8:6 - Gave heed

Gave heed ( proseichon ).

Imperfect active as in Act 8:10, Act 8:11, there with dative of the person (autōi ), here with the dative of the thing (tois legomenois ). There is an ellipse of noun (mind). They kept on giving heed or holding the mind on the things said by Philip, spell-bound, in a word.

Robertson: Act 8:6 - When they heard

When they heard ( en tōi akouein autous ).

Favourite Lukan idiom, en and the locative case of the articlar infinitive with the accusative of general reference "in the hearing as to them."

Robertson: Act 8:6 - Which he did

Which he did ( ha epoiei ).

Imperfect active again, which he kept on doing from time to time. Philip wrought real miracles which upset the schemes of Simon Magus.

Robertson: Act 8:7 - For many

For many ( polloi gar ).

So the correct text of the best MSS., but there is an anacoluthon as this nominative has no verb with it. It was "the unclean spirits"that "came out"(exērchonto , imperfect middle). The margin of the Revised Version has it "came forth,"as if they came out of a house, a rather strained translation. The loud outcry is like the demons cast out by Jesus (Mar 3:11; Luk 4:41).

Robertson: Act 8:7 - Palsied

Palsied ( paralelumenoi , perfect passive participle).

Luke’ s usual word, loosened at the side, with no power over the muscles. Furneaux notes that "the servant was reaping where the Master had sown. Samaria was the mission field white for the harvest (Joh 4:35)."The Samaritans who had been bewitched by Simon are now carried away by Philip.

Robertson: Act 8:9 - Simon

Simon ( Simōn ).

One of the common names (Josephus, Ant. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Act 13:6-12; Act 19:11-19), "a perfect absurdity"(Spitta, Apostelgeschichte , p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber a.d. 1574 has an inscription to Semoni Sanco Deo Fidio Sacrum which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. "In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full"(Furneaux).

Robertson: Act 8:9 - Which beforetime used sorcery

Which beforetime used sorcery ( proupērchen mageuōn ).

An ancient idiom (periphrastic), the present active participle mageuōn with the imperfect active verb from prouparchō , the idiom only here and Luk 23:12 in the N.T. Literally "Simon was existing previously practising magic."This old verb mageuō is from magos (a magus , seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T.

Robertson: Act 8:9 - Amazed

Amazed ( existanōn ).

Present active participle of the verb existan , later form of existēmi , to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as mageuōn .

Robertson: Act 8:9 - Some great one

Some great one ( tina megan ).

Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word magoi (magi) has a good sense in Mat 2:1, but here and in Act 13:6 it has the bad sense like our "magic."

Robertson: Act 8:10 - That power of God which is called Great

That power of God which is called Great ( hē Dunamis tou theou hē kaloumenē Megalē ).

Apparently here already the oriental doctrine of emanations or aeons so rampant in the second century. This "power"was considered a spark of God himself and Jerome (in Matthew 24) quotes Simon (Page) as saying: Ego sum sermo Dei, ... ego omnipotens, ego omnia Dei . Simon claimed to impersonate God .

Robertson: Act 8:11 - Because that of long time he had amazed them with his sorceries

Because that of long time he had amazed them with his sorceries ( dia to hikanōi chronōi tais magiais exestakenai autous ).

Causal use of dia with the accusative articular infinitive (perfect active Koiné[28928]š form and transitive, exestakenai ). Same verb as in Act 8:9participle existanōn and in Act 8:13imperfect passive existato (cf. also Act 2:7 already). Chronōi is associative instrumental and magiais instrumental case.

Robertson: Act 8:12 - They were baptized

They were baptized ( ebaptizonto ).

Imperfect passive (repetition, from time to time), while believed (episteusan ) is constative aorist antecedent to the baptism. Note dative case of Philip with episteusan . Note the gospel of Philip "concerning the kingdom of God, and the name of Jesus Christ."

Robertson: Act 8:13 - And Simon also himself believed

And Simon also himself believed ( Ho de Simōn kai autos episteusen ).

Note the same verb in the aorist tense episteusen . What did he believe? Evidently that Jesus was this "power of God"not himself (Simon). He saw that the miracles wrought by Philip in the name of Christ were genuine while he knew that his own were frauds. He wanted this power that Philip had to add to his own pretensions. "He was probably half victim of self-delusion, half conscious impostor"(Furneaux). He was determined to get this new "power,"but had no sense of personal need of Jesus as Saviour for his sins. So he submitted to baptism (baptistheis , first aorist passive participle of baptizō ), clear proof that baptism does not convey salvation.

Robertson: Act 8:13 - He continued with Philip

He continued with Philip ( ēn proskarterōn tōi Philippōi ).

Periphrastic imperfect of the verb proskartereō (See Act 2:46). He stuck to Philip (dative case) to find out the secret of his power.

Robertson: Act 8:13 - Beholding

Beholding ( theōrōn ).

Watching the signs and miracles (powers, dunameis that threw his "power"in the shade) as they were wrought (ginomenas , present middle participle of ginomai ). The more he watched the more the wonder grew (existato ). He had "amazed"(Act 8:9) the people by his tricks and he was himself more "amazed"than they by Philip’ s deeds.

Robertson: Act 8:14 - That Samaria had received

That Samaria had received ( hoti dedektai hē Samaria ).

The district here, not the city as in Act 8:5. Perfect middle indicative of dechomai retained in indirect discourse. It was a major event for the apostles for now the gospel was going into Samaria as Jesus had predicted (Act 1:8). Though the Samaritans were nominally Jews, they were not held so by the people. The sending of Peter and John was no reflection on Philip, but was an appropriate mission since "many Christian Jews would be scandalized by the admission of Samaritans"(Furneaux). If Peter and John sanctioned it, the situation would be improved. John had once wanted to call down fire from heaven on a Samaritan village (Luk 9:54).

Robertson: Act 8:15 - That they might receive

That they might receive ( hopōs labōsin ).

Second aorist active subjunctive of lambanō , final clause with hopōs . Did they wish the Samaritan Pentecost to prove beyond a doubt that the Samaritans were really converted when they believed? They had been baptized on the assumption that the Holy Spirit had given them new hearts. The coming of the Holy Spirit with obvious signs (cf. Act 10:44-48) as in Jerusalem would make it plain.

Robertson: Act 8:16 - He was fallen

He was fallen ( ēn epipeptōkos ).

Periphrastic past perfect active of epipiptō , old verb. The participle is neuter here because of the grammatical gender of pneuma , but the translation should be "he"(natural gender), not "it."We should not use "it"for the Holy Spirit.

Robertson: Act 8:16 - Only they had been baptized

Only they had been baptized ( monon de babaptisōmenoi hupērchon ).

Periphrastic past perfect passive of baptizō with huparchō (see Act 8:9proupērchon ), instead of ēsan .

Robertson: Act 8:16 - Into the name

Into the name ( eis to onoma ).

Better, in the name (See note on Act 2:38).

Robertson: Act 8:17 - Laid they their hands

Laid they their hands ( epetithesan tas cheiras ).

Imperfect active, repetition. The laying on of hands did not occur at the great Pentecost (Act 2:4, Act 2:33) nor in Act 4:31; Act 10:44 nor is it mentioned in 1 Corinthians 12; 14. It is mentioned in Act 6:7 about the deacons and in Act 13:3 when Barnabas and Saul left Antioch. And in Saul’ s case it was Ananias who laid his hands on him (Act 9:17). Hence it cannot be concluded that the Holy Spirit was received only by the laying on of the hands of the apostles or by the hands of anyone. The so-called practice of "confirmation"appeals to this passage, but inconclusively.

Robertson: Act 8:17 - They received

They received ( elambanon ).

Imperfect active, repetition as before and pari passu with the laying on of the hands.

Robertson: Act 8:18 - When Simon saw

When Simon saw ( Idōn de ho Simōn ).

This participle (second aorist active of horaō ) shows plainly that those who received the gift of the Holy Spirit spoke with tongues. Simon now saw power transferred to others. Hence he was determined to get this new power.

Robertson: Act 8:18 - He offered them money

He offered them money ( prosēnegken chrēmata ).

Second aorist active indicative of prospherō . He took Peter to be like himself, a mountebank performer who would sell his tricks for enough money. Trafficking in things sacred like ecclesiastical preferments in England is called "Simony"because of this offer of Simon.

Robertson: Act 8:19 - Me also

Me also ( kamoi ).

This is the whole point with this charlatan. He wants the power to pass on "this power."His notion of "The Holy Spirit"was on this low level. He regarded spiritual functions as a marketable commodity. Money "can buy diamonds, but not wisdom, or sympathy, or faith, or holiness"(Furneaux).

Robertson: Act 8:20 - Perish with thee

Perish with thee ( sun soi eiē eis apōleian ).

Literally, Be with thee for destruction. Optative for a future wish. The use of eis with the accusative in the predicate is especially common in the lxx. The wish reveals Peter’ s indignation at the base offer of Simon. Peter was no grafter to accept money for spiritual power. He spurned the temptation. The natural meaning of Peter’ s language is that Simon was on the road to destruction. It is a warning and almost a curse on him, though Act 8:22shows that there was still room for repentance.

Robertson: Act 8:20 - To obtain

To obtain ( ktāsthai ).

To acquire. Usual meaning of the present tense (infinitive middle) of ktaomai .

Robertson: Act 8:21 - Lot

Lot ( klēros ).

Same idea as "part"(meris ), only as a figure.

Robertson: Act 8:21 - Matter

Matter ( logoi ).

Literally, word or subject (as in Luk 1:4; Act 15:6), the power of communicating the Holy Spirit. This use of logos is in the ancient Greek.

Robertson: Act 8:21 - Straight

Straight ( eutheia ).

Quotation from Psa 78:37. Originally a mathematically straight line as in Act 9:11, then moral rectitude as here.

Robertson: Act 8:22 - Wickedness

Wickedness ( kakias ).

Only here in Luke’ s writings, though old word and in lxx (cf. 1Pe 2:1, 1Pe 2:16).

Robertson: Act 8:22 - If perhaps

If perhaps ( ei ara ).

Si forte. This idiom, though with the future indicative and so a condition of the first class (determined as fulfilled), yet minimizes the chance of forgiveness as in Mar 11:13. Peter may have thought that his sin was close to the unpardonable sin (Mat 12:31), but he does not close the door of hope.

Robertson: Act 8:22 - The thought

The thought ( hē epinoia ).

Old Greek word from epinoeō , to think upon, and so purpose. Only here in the N.T.

Robertson: Act 8:23 - That thou art

That thou art ( se onta ).

Participle in indirect discourse after horō (I see).

Robertson: Act 8:23 - In the gall of bitterness

In the gall of bitterness ( eis cholēn pikrias ).

Old word from cholas either from cheō , to pour, or chloē , yellowish green, bile or gall. In the N.T. only in Mat 27:34 and here. In lxx in sense of wormwood as well as bile. See Deu 29:18 and Deu 32:32; Lam 3:15; and Job 16:14. "Gall and bitterness"in Deu 29:18. Here the gall is described by the genitive pikrias as consisting in "bitterness."In Heb 12:15 "a root of bitterness,"a bitter root. This word pikria in the N.T. only here and Heb 12:15; Rom 3:14; Eph 4:31. The "bond of iniquity"(sundesmon adikias ) is from Isa 58:6. Paul uses this word of peace (Eph 4:3), of love (Col 3:14), of the body (Col 2:19). Peter describes Simon’ s offer as poison and a chain.

Robertson: Act 8:24 - Pray ye for me

Pray ye for me ( Deēthēte 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.

Robertson: Act 8:24 - Which

Which ( hōn ).

Genitive by attraction of the accusative relative ha to case of the unexpressed antecedent toutōn (of those things), a common Greek idiom.

Robertson: Act 8:25 - They therefore

They therefore ( hoi men oun ).

Demonstrative hoi with men (no following de ) and the inferential oun (therefore) as often in Acts (Act 1:6, etc.).

Robertson: Act 8:25 - Returned

Returned ( hupestrephon ).

Imperfect active picturing the joyful journey of preaching (euēggelizonto , imperfect middle) to the Samaritan villages. Peter and John now carried on the work of Philip to the Samaritans. This issue was closed.

Robertson: Act 8:26 - Toward the South

Toward the South ( kata mesēmbrian ).

Old word from mesos and hēmera , midday or noon as in Act 22:16, the only other example in the N.T. That may be the idea here also, though "towards the South"gets support from the use of kata liba in Act 27:12.

Robertson: Act 8:26 - The same is desert

The same is desert ( hautē estin erēmos ).

Probably a parenthetical remark by Luke to give an idea of the way. One of the ways actually goes through a desert. Gaza itself was a strong city that resisted Alexander the Great five months. It was destroyed by the Romans after war broke out with the Jews.

Robertson: Act 8:27 - A eunuch of great authority

A eunuch of great authority ( eunouchos dunastēs ).

Eunuchs were often employed by oriental rulers in high posts. Dynasty comes from this old word dunastēs used of princes in Luk 1:52 and of God in 1Ti 6:15. Eunuchs were not allowed to be Jews in the full sense (Deu 23:1), but only proselytes of the gate. But Christianity is spreading to Samaritans and to eunuchs.

Robertson: Act 8:27 - Candace

Candace ( Kandakēs ).

Not a personal name, but like Pharaoh and Ptolemy, the title of the queens of Ethiopia. This eunuch apparently brought the gospel to Ethiopia.

Robertson: Act 8:27 - Treasure

Treasure ( gazēs ).

Persian word, common in late Greek and Latin for the royal treasure, here only in the N.T.

Robertson: Act 8:27 - For to worship

For to worship ( proskunēsōn ).

Future active participle expressing purpose, a common idiom in the ancient Greek, but rare in the N.T. (Robertson, Grammar , p. 1128).

Robertson: Act 8:28 - Was reading

Was reading ( aneginōsken ).

Imperfect active descriptive, not periphrastic like the two preceding verbs (was returning and sitting). He was reading aloud as Philip "heard him reading"(ēkousen auton anaginōskontos ), a common practice among orientals. He had probably purchased this roll of Isaiah in Jerusalem and was reading the lxx Greek text. See imperfect again in Act 8:32.

Robertson: Act 8:29 - Join thyself

Join thyself ( kollēthēti ).

See this vivid word (be glued to, first aorist passive imperative) already in Act 5:13; Luk 10:11; Luk 15:15. Philip probably jumped on the running board on the side of the chariot.

Robertson: Act 8:30 - Understandest thou what thou readest?

Understandest thou what thou readest? ( Ara ge ginōskeis ha anaginōskeis )

The interrogative particle ara and the intensive particle ge indicate doubt on Philip’ s part. The play (paranomasia ) upon the words in the Greek is very neat:

Robertson: Act 8:30 - Do you know what you know again (read)?

Do you know what you know again (read)?

The verb for read (anaginōsko ) means to know the letters again, recognize, read. The famous comment of Julian about the Christian writings is often quoted: Anegnōn , egnōn , kategnōn (I read, I understood, I condemned). The keen retort was: Anegnōs , all'ouk egnōs , ei gar egnōs , ouk an kategnōs (You read, but did not understand; for if you had understood, you would not have condemned).

Robertson: Act 8:31 - How can I, except some one shall guide me?

How can I, except some one shall guide me? ( Pōs gar an dunaimēn ean me tis hodēgēsei mė ).

This is a mixed condition, the conclusion coming first belongs to the fourth class (undetermined with less likelihood of being determined) with an and the optative, but the condition (ean , instead of the usual ei , and the future indicative) is of the first class (determined or fulfilled. Robertson, Grammar , p. 1022), a common enough phenomenon in the Koiné. The eunuch felt the need of some one to guide (hodēge from hodēgos , guide, and that from hodos , way, and hegeomai , to lead).

Robertson: Act 8:32 - The place

The place ( he periochē ).

See the verb periechei so used in 1Pe 2:6. The word is used either of the section as in Codex A before the beginning of Mark or the contents of a passage. He was here reading one particular passage (Isa 53:7.). The quotation is from the lxx which has some variations from the Hebrew.

Robertson: Act 8:33 - Was taken away

Was taken away ( ērthē ).

First aorist passive indicative of airō , to take away. It is not clear what the meaning is here either in the Hebrew or the lxx. Knowling suggests that the idea is that justice was withheld, done away with, in his death, as it certainly was in the death of Christ.

Robertson: Act 8:34 - Of whom

Of whom ( peri tinos ).

Concerning whom, a pertinent inquiry surely and one that troubles many critics today.

Robertson: Act 8:35 - Beginning from this scripture

Beginning from this scripture ( arxamenos apo tēs graphēs tautēs ).

As a text. Philip needed no better opening than this Messianic passage in Isaiah.

Robertson: Act 8:35 - Preached unto him Jesus

Preached unto him Jesus ( euēggelisato autōi ton Iēsoun ).

Philip had no doubt about the Messianic meaning and he knew that Jesus was the Messiah. There are scholars who do not find Jesus in the Old Testament at all, but Jesus himself did (Luk 24:27) as Philip does here. Scientific study of the Old Testament (historical research) misses its mark if it fails to find Christ the Center of all history. The knowledge of the individual prophet is not always clear, but after events throw a backward light that illumines it all (1Pe 1:11.; 2Pe 1:19-21).

Robertson: Act 8:36 - What doth hinder me to be baptized?

What doth hinder me to be baptized? ( Ti kōluei me baptisthēnai̇ ).

Evidently Philip had said something about baptism following faith and conversion. Act 8:37is not a genuine part of Acts, a western addition. Later baptismal liturgies had it.

Robertson: Act 8:39 - Out of the water

Out of the water ( ek tou hudatos ).

Not from the edge of the water, but up out of the water as in Mar 1:10.

Robertson: Act 8:39 - Caught away

Caught away ( hērpasen ).

Suddenly and miraculously, for harpazō , like the Latin rapio , means to carry off. Cf. 2Co 12:2; 1Th 4:17.

Robertson: Act 8:39 - Went on his way

Went on his way ( eporeueto ).

Kept on going, imperfect active.

Robertson: Act 8:40 - He preached the gospel

He preached the gospel ( euēggelizeto ).

Imperfect middle describing the evangelistic tour of Philip "till he came to Caesarea"(heōs tou elthein auton , genitive articular infinitive with the preposition heōs and the accusative of general reference) where he made his home and headquarters thereafter (Act 21:28) and was known as the Evangelist.

Vincent: Act 8:1 - Death

Death ( ἀναιρέσει )

Lit., taking off . See on Luk 23:32.

Vincent: Act 8:2 - Devout

Devout

See on Luk 2:25.

Vincent: Act 8:2 - Carried to his burial

Carried to his burial ( συνεκόμισαν )

Only here in New Testament. Lit., to carry together; hence, either to assist in burying or, better, to bring the dead to the company (σύν ) of the other dead. The word is used of bringing in harvest.

Vincent: Act 8:2 - Stephen

Stephen ( Στέφανον )

Meaning crown . He was the first who received the martyr's crown.

Vincent: Act 8:2 - Lamentation

Lamentation ( κοπετὸν )

Lit., beating (of the breast). Only here in New Testament.

Vincent: Act 8:3 - Made havoc

Made havoc ( ἐλυμαίνετο )

Only here in New Testament. In Septuagint, Psalms 79:13, it is used of the laying waste of a vineyard by the wild boar. Compare Act 9:21, where the A. V. has destroyed, but where the Greek is πορθήσας , devas tated. Canon Farrar observes: " The part which he played at this time in the horrid work of persecution has, I fear, been always underrated. It is only when we collect the separate passages - they are no less than eight in number - in which allusion is made to this sad period, it is only when we weigh the terrible significance of the expressions used that we feel the load of remorse which must have lain upon him, and the taunts to which he was liable from malignant enemies" (" Life and Work of St. Paul" ). Note the imperfect, of continued action.

Vincent: Act 8:5 - Philip

Philip

The deacon (Act 6:5). Not the apostle. On the name, see on Mar 3:18.

Vincent: Act 8:5 - Christ

Christ ( τὸν Χριστόν )

Note the article, " the Christ," and see on Mat 1:1.

Vincent: Act 8:5 - He did

He did ( ἐποίει )

Imperfect. Kept doing from time to time, as is described in the next verse.

Vincent: Act 8:7 - Taken with palsies

Taken with palsies ( παραλελυμένοι )

Rev., more neatly, palsied. See on Luk 5:18.

Vincent: Act 8:7 - Were healed

Were healed

See on Luk 5:15.

Vincent: Act 8:9 - Used sorcery

Used sorcery ( μαγεύων )

Only here in New Testament. One of the wizards so numerous throughout the East at that time, and multiplied by the general expectation of a great deliverer and the spread of the Messianic notions of the Jews, who practised upon the credulity of the people by conjuring and juggling and soothsaying.

Vincent: Act 8:9 - Bewitched

Bewitched ( ἐξιστῶν )

Better as Rev., amazed. See on Act 2:7.

Vincent: Act 8:10 - The great power of God

The great power of God

The best texts add ἡ καλουμένη , which is called, and render that power of God which is called great. They believed that Simon was an impersonated power of God, which, as the highest of powers, they designated as the great.

Vincent: Act 8:11 - Bewitched

Bewitched

Amazed, as Act 8:9.

Vincent: Act 8:13 - Continued with

Continued with

See on Act 1:14.

Vincent: Act 8:13 - Miracles and signs

Miracles and signs ( σημεῖα καὶ δυνάμεις )

Lit., signs and powers. See on Mat 11:20; Act 2:22.

Vincent: Act 8:13 - Which were done

Which were done ( γινομένας )

The present participle. Lit., are coming to pass.

Vincent: Act 8:13 - He was amazed

He was amazed

After having amazed the people by his tricks. See Act 8:9. The same word is employed.

Vincent: Act 8:14 - Samaria

Samaria.

The country, not the city. See Act 8:5, Act 8:9.

Vincent: Act 8:16 - They were

They were (ὑπῆρχον )

See on Jam 2:15. Rev., more literally, had been.

Vincent: Act 8:16 - In the name

In the name ( εἰς τὸ ὄνομα )

Lit., " into the name." See on Mat 28:19.

Vincent: Act 8:20 - Perish with thee

Perish with thee ( σὺν σοὶ εἴη εἰς ἀπώλειαν )

Lit., be along with thee unto destruction. Destruction overtake thy money and thyself.

Vincent: Act 8:21 - Part nor lot

Part nor lot

Lot expresses the same idea as part, but figuratively.

Vincent: Act 8:21 - Matter

Matter ( λόγῳ )

The matter of which we are talking: the subject of discourse, as Luk 1:4; Act 15:6.

Vincent: Act 8:21 - Right

Right ( εὐθεῖα )

Lit., straight.

Vincent: Act 8:22 - If perhaps

If perhaps

The doubt suggested by the heinousness of the offence.

Vincent: Act 8:22 - Thought

Thought ( ἐπίνοια )

Only here in New Testament. Lit., a thinking on or contriving; and hence implying a plan or design.

Vincent: Act 8:23 - In the gall

In the gall ( εἰς χολὴν )

Lit., into. Thou hast fallen into and continuest in. Gall, only here and Mat 27:34. Gall of bitterness is bitter enmity against the Gospel.

Vincent: Act 8:23 - Bond of iniquity

Bond of iniquity ( σύνδεσμον ἀδικίας )

Thou hast fallen into iniquity as into fetters. The word σύνδεσμον denotes a close, firm bond (σύν , together) . It is used of the bond of Christian peace (Eph 4:3); of the close compacting of the church represented as a body (Col 2:19); and of love as the bond of perfectness (Col 3:14 :). See Isa 58:6.

Vincent: Act 8:26 - The south

The south ( μεσημβρίαν )

A contracted form of μεσημερία , midday, noon, which is the rendering at Act 22:6, the only other passage where it occurs. Rev. gives at noon in margin.

Vincent: Act 8:26 - Desert

Desert

Referring to the route. On desert, see on Luk 15:4. There were several roads from Jerusalem to Gaza. One is mentioned by the way of Bethlehem to Hebron, and thence through a region actually called a desert.

Vincent: Act 8:27 - Of Ethiopia

Of Ethiopia

The name for the lands lying south of Egypt, including the modern Nubia, Cordofan, and Northern Abyssinia. Rawlinson speaks of subjects of the Ethiopian queens living in an island near Meroë, in the northern part of this district. He further remarks: " The monuments prove beyond all question that the Ethiopians borrowed from Egypt their religion and their habits of civilization. They even adopted the Egyptian as the language of religion and of the court, which it continued to be till the power of the Pharaohs had fallen, and their dominion was again confined to the frontier of Ethiopia. It was through Egypt, too, that Christianity passed into Ethiopia, even in the age of the apostles, as is shown by the eunuch of Queen Candace."

Vincent: Act 8:27 - Of great authority

Of great authority ( δυνάστης )

A general term for a potentate.

Vincent: Act 8:27 - Candace

Candace

The common name of the queens of Meroë: a titular distinction, like Pharaoh in Egypt, or Caesar at Rome.

Vincent: Act 8:27 - Treasure

Treasure ( γάζης )

Only here in New Testament. A Persian word.

Vincent: Act 8:29 - Join thyself

Join thyself ( κολλήθητι )

See on Luk 15:15; and Luk 10:11; and Act 5:12.

Vincent: Act 8:30 - Understandest thou what thou readest

Understandest thou what thou readest ( ἆρά γε γινώσκεις ἃ ἀναγινώσκεις );

The play upon the words cannot be translated. The interrogative particles which begin the question indicate a doubt on Philip's part.

Vincent: Act 8:31 - How can I ?

How can I (πῶς γὰρ ἂν δυναίμην )?

Lit., for how should I be able? the for connecting the question with an implied negative: " No; for how could I understand except," etc.

Vincent: Act 8:32 - The place of the scripture

The place of the scripture ( ἡ περιοχὴ τῆς γραφῆς )

Strictly, the contents of the passage. See on Mar 12:10; and 1Pe 2:6.

Vincent: Act 8:32 - He read

He read

Rev., correctly, was reading; imperfect.

Vincent: Act 8:33 - Humiliation

Humiliation

See on Mat 11:29.

Vincent: Act 8:33 - Generation

Generation

His contemporaries. Who shall declare their wickedness?

Vincent: Act 8:35 - Opened his mouth

Opened his mouth

Indicating a solemn announcement. Compare Mat 5:2.

Vincent: Act 8:37

The best texts omit this verse.

Vincent: Act 8:39 - Caught away

Caught away

Suddenly and miraculously.

Vincent: Act 8:39 - And he went

And he went, etc. ( ἐπορεύετο γὰρ )

A mistranslation. Rev., rightly, " for he went." A reason is given for the eunuch's seeing Philip no more. He did not stop nor take another road to seek him, but went on his way.

Wesley: Act 8:1 - At that time there was great persecution against the Church

Their adversaries having tasted blood, were the more eager.

Wesley: Act 8:1 - And they were all dispersed

Not all the Church: if so, who would have remained for the apostles to teach, or Saul to persecute? But all the teachers except the apostles, who, though in the most danger, stayed with the flock.

Wesley: Act 8:2 - Devout men

Who feared God more than persecution. And yet were they not of little faith? Else they would not have made so great lamentation.

Wesley: Act 8:3 - Saul made havoc of the Church

Like some furious beast of prey. So the Greek word properly signifies.

Wesley: Act 8:3 - Men and women

Regarding neither age nor sex.

Wesley: Act 8:4 - Therefore they that were dispersed went every where

These very words are reassumed, after as it were a long parenthesis, Act 11:19 and the thread of the story continued.

Wesley: Act 8:5 - Stephen

Being taken away, Philip, his next colleague, (not the apostle,) rises in his place.

Wesley: Act 8:9 - A certain man

using magic - So there was such a thing as witchcraft once! In Asia at least, if not in Europe or America.

Wesley: Act 8:12 - But when they believed

What Philip preached, then they saw and felt the real power of God, and submitted thereto.

Wesley: Act 8:13 - And Simon believed

That is, was convinced of the truth.

Wesley: Act 8:14 - And the apostles hearing that Samaria

The inhabitants of that country, had received the word of God - By faith, sent Peter and John - He that sends must be either superior, or at least equal, to him that is sent. It follows that the college of the apostles was equal if not superior to Peter.

Wesley: Act 8:15 - The Holy Ghost

In his miraculous gifts? Or his sanctifying graces? Probably in both.

Wesley: Act 8:18 - Simon offered them money

And hence the procuring any ministerial function, or ecclesiastical benefice by money, is termed Simony.

Wesley: Act 8:21 - Thou hast neither part

By purchase, nor lot - Given gratis, in this matter - This gift of God.

Wesley: Act 8:21 - 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, Phi 2:25-27; nor have left so useful a fellow labourer as Trophimus sick at Miletus, 2Ti 4:20.

Wesley: Act 8:22 - Repent

if perhaps the thought of thy heart may be forgiven thee - Without all doubt if he had repented, he would have been forgiven. The doubt was, whether he would repent.

Wesley: Act 8:22 - Thou art in the gall of bitterness

In the highest degree of wickedness, which is bitterness, that is, misery to the soul; and in the bond of iniquity - Fast bound therewith.

Wesley: Act 8:26 - The way which is desert

There were two ways from Jerusalem to Gaza, one desert, the other through a more populous country.

Wesley: Act 8:27 - An eunuch

Chief officers were anciently called eunuchs, though not always literally such; because such used to be chief ministers in the eastern courts. Candace, queen of the Ethiopians - So all the queens of Ethiopia were called.

Wesley: Act 8:28 - Sitting in his chariot, he read the Prophet Isaiah

God meeteth those that remember him in his ways. It is good to read, hear, seek information even in a journey. Why should we not redeem all our time?

Wesley: Act 8:30 - And Philip running to him, said, Understandest thou what thou readest?

He did not begin about the weather, news, or the like. In speaking for God, we may frequently come to the point at once, without circumlocution.

Wesley: Act 8:31 - He desired Philip to come up and sit with him

Such was his modesty, and thirst after instruction.

Wesley: Act 8:32 - The portion of Scripture

By reading that very chapter, Isaiah 53, many Jews, yea, and atheists, have been converted. Some of them history records. God knoweth them all. Isa 53:7

Wesley: Act 8:33 - In his humiliation his judgment was taken away

That is, when he was a man, he had no justice shown him. To take away a person's judgment, is a proverbial phrase for oppressing him. And who shall declare, or count his generation - That is, who can number his seed, Isa 53:10; which he hath purchased by laying down his life?

Wesley: Act 8:36 - And as they went on the way they came to a certain water

Thus, even the circumstances of the journey were under the direction of God. The kingdom of God suits itself to external circumstances, without any violence, as air yields to all bodies, and yet pervades all.

Wesley: Act 8:36 - What hindereth me to be baptized?

Probably he had been circumcised: otherwise Cornelius would not have been the first fruits of the Gentiles.

Wesley: Act 8:38 - And they both went down

Out of the chariot. It does not follow that he was baptized by immersion. The text neither affirms nor intimates any thing concerning it.

Wesley: Act 8:39 - The Spirit of the Lord caught away Philip

Carried him away with a miraculous swiftness, without any action or labour of his own. This had befallen several of the prophets.

Wesley: Act 8:40 - But Philip was found at Azotus

Probably none saw him, from his leaving the eunuch, till he was there.

JFB: Act 8:1 - Saul was consenting unto his death

The word expresses hearty approval.

JFB: Act 8:1 - they were all scattered abroad

All the leading Christians, particularly the preachers, agreeably to their Lord's injunctions (Mat 10:23), though many doubtless remained, and others (as appears by Act 9:26-30) soon returned.

JFB: Act 8:1 - except the apostles

Who remained, not certainly as being less exposed to danger, but, at whatever risk, to watch over the infant cause where it was most needful to cherish it.

JFB: Act 8:2 - and devout men

Pious Jews, probably, impressed with admiration for Stephen and secretly inclined to Christianity, but not yet openly declared.

JFB: Act 8:3 - Saul . . . entering into every house

Like as inquisitor [BENGEL].

JFB: Act 8:3 - haling men and women, &c.

See his own affecting confessions afterwards (Act 22:4; Act 26:9-10; 1Co 15:9; Gal 1:13; Phi 3:6; 1Ti 1:13).

JFB: Act 8:4 - they that were scattered abroad went everywhere preaching

Though solemnly enjoined to do this (Luk 24:47; Act 1:8), they would probably have lingered at Jerusalem, but for this besom of persecution which swept them out. How often has the rage of Christ's enemies thus "turned out rather unto the furtherance of the Gospel" (see Phi 1:12-13).

JFB: Act 8:5 - Then Philip

Not the apostle of that name, as was by some of the Fathers supposed; for besides that the apostles remained at Jerusalem, they would in that case have had no occasion to send a deputation of their own number to lay their hands on the baptized disciples [GROTIUS]. It was the deacon of that name, who comes next after Stephen in the catalogue of the seven, probably as being the next most prominent. The persecution may have been directed especially against Stephen's colleagues [MEYER].

JFB: Act 8:5 - the city of Samaria

Or "a city of Samaria"; but the former seems more likely. "It furnished the bridge between Jerusalem and the world" [BAUMGARTEN].

JFB: Act 8:6-8 - the people with one accord gave heed to . . . Philip

The way being prepared perhaps by the fruits of our Lord's sojourn, as He Himself seems to intimate (see on Joh 4:31-38). But "we may mark the providence of God in sending a Grecian, or a Hellenistic Jew, to a people who from national antipathy would have been unlikely to attend to a native of Judea" [WEBSTER and WILKINSON].

JFB: Act 8:8 - great joy in that city

Over the change wrought on it by the Gospel, as well as the cures which attested its divine character.

JFB: Act 8:9-13 - used sorcery

Magical arts.

JFB: Act 8:9-13 - some great one . . . the great power of God

A sort of incarnation of divinity.

JFB: Act 8:10 - To whom all gave heed . . . because of long time he had bewitched them

This, coupled with the rapidity with which they deserted him and attached themselves to Philip, shows the ripeness of Samaria for some religious change.

JFB: Act 8:12 - were baptized, both men and women

The detection of Simon's frauds helping to extend and deepen the effects of Philip's preaching.

JFB: Act 8:13 - Then Simon himself believed also

Left without followers, he thinks it best to join the man who had fairly outstripped him, not without a touch of real conviction.

JFB: Act 8:13 - and . . . was baptized

What a light does this throw on what is called Baptismal Regeneration!

JFB: Act 8:13 - he continued with Philip

"was in constant attendance upon" him.

JFB: Act 8:14-17 - the apostles . . . sent Peter and John

Showing that they regarded Peter as no more than their own equal.

JFB: Act 8:15-16 - prayed . . . they might receive the Holy Ghost. (For only they were baptized in the name of the Lord Jesus)

As the baptism of adults presupposed "the renewing of the Holy Ghost" (Tit 3:5-7; 1Co 12:13), of which the profession of faith had to be taken for evidence, this communication of the Holy Ghost by the laying on of the apostles' hands was clearly a superadded thing; and as it was only occasional, so it was invariably attended with miraculous manifestations (see Act 10:44, where it followed Peter's preaching; and Act 19:1-7, where, as here, it followed the laying on of hands). In the present case an important object was served by it--"the sudden appearance of a body of baptized disciples in Samaria, by the agency of one who was not an apostle, requiring the presence and power of apostles to perform their special part as the divinely appointed founders of the Church" [ALFORD]. Beautiful, too, was the spectacle exhibited of Jew and Samaritan, one in Christ.

JFB: Act 8:18-24 - offered them money

Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.

JFB: Act 8:19 - that on whomsoever I lay hands, he may receive the Holy Ghost

Spiritual ambition here shows itself the key to this wretched man's character.

JFB: Act 8:20 - 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 (Mat 16:23).

JFB: Act 8:21 - 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.

JFB: Act 8:22 - Repent . . . pray . . . if perhaps the thought of thine heart may be forgiven

This expression of doubt being designed to impress upon him the greatness of his sin, and the need of alarm on his part.

JFB: Act 8:23 - in the gall of bitterness and . . . bond of iniquity

Expressing both the awfulness of his condition and the captivity to it in which he was held.

JFB: Act 8:24 - Pray ye to the Lord for me

Peter had urged him to pray for himself: he asks those wonder-working men to do it for him; having no confidence in the prayer of faith, but thinking that those men possessed some peculiar interest with heaven.

JFB: Act 8:24 - that none of these things dome upon me

Not that the thought of his wicked heart might be forgiven him, but only that the evils threatened might be averted from him. While this throws great light on Peter's view of his melancholy case, it shows that Christianity, as something divine, still retained its hold of him. (Tradition represents him as turning out a great heresiarch, mingling Oriental or Grecian philosophy with some elements of Christianity.)

JFB: Act 8:25 - and they

Peter and John.

JFB: Act 8:25 - when they had . . . preached

In the city where Philip's labors had been so richly blessed.

JFB: Act 8:25 - returned . . . and preached . . . in many villages of the Samaritans

Embracing the opportunity of their journey back to Jerusalem to fulfil their Lord's commission to the whole region of Samaria (Act 1:8).

JFB: Act 8:26-28 - the angel of the Lord

Rather, "an angel."

JFB: Act 8:26-28 - go . . . south, the way that goeth down from Jerusalem to Gaza

There was such a road, across Mount Hebron, which Philip might take without going to Jerusalem (as VON RAUMER'S'S Palæstina shows).

JFB: Act 8:26-28 - which is desert

That is, the way; not Gaza itself, which was the southernmost city of Palestine, in the territory of the ancient Philistines. To go from a city, where his hands had been full of work, so far away on a desert road, could not but be staggering to the faith of Philip, especially as he was kept in ignorance of the object of the journey. But like Paul, he "was not disobedient to the heavenly vision"; and like Abram, "he went out not knowing whither he went" (Act 26:19; Heb 11:8).

JFB: Act 8:27 - a man of Ethiopia

Upper Egypt, Meroe.

JFB: Act 8:27 - an eunuch of great authority

Eunuchs were generally employed for confidential offices in the East, and to some extent are still.

JFB: Act 8:27 - Candace

The family name of the queens of Upper Egypt, like Pharaoh, Cæsar, &c. (as appears from classic authors).

JFB: Act 8:27 - had come to Jerusalem to worship

That is, to keep the recent feast of Pentecost, as a Gentile proselyte to the Jewish faith. (See Isa 56:3-8, and Joh 12:20).

JFB: Act 8:28 - Was returning

Having come so far, he not only stayed out the days of the festival, but prolonged his stay till now. It says much for his fidelity and value to his royal mistress that he had such liberty. But the faith in Jehovah and love of His worship and word, with which he was imbued, sufficiently explain this.

JFB: Act 8:28 - and sitting in his chariot, read Esaias

Not contented with the statutory services in which he had joined, he beguiles the tedium of the journey homeward by reading the Scriptures. But this is not all; for as Philip "heard him read the prophet Esaias," he must have been reading aloud and not (as is customary still in the East) so as merely to be audible, but in a louder voice than he would naturally have used if intent on his own benefit only: evidently therefore he was reading to his charioteer.

JFB: Act 8:29-31 - the Spirit said

By an unmistakable voice within, as in Act 10:19; Act 16:6-7.

JFB: Act 8:29-31 - go near and join this chariot

This would reveal to Philip the hitherto unknown object of his journey, and encourage him to expect something.

JFB: Act 8:30 - Understandest thou what thou readest?

To one so engaged this would be deemed no rude question, while the eager appearance of the speaker, and the question itself, would indicate a readiness to supply any want of insight that might be felt.

JFB: Act 8:31 - How can I, except some man guide me?

Beautiful expression at once of humility and docility; the invitation to Philip which immediately followed, to "come up and sit with him," being but the natural expression of this.

JFB: Act 8:32-33 - The place . . . was this, He was led as a sheep, &c.

One cannot but wonder that this, of all predictions of Messiah's sufferings in the Old Testament the most striking, should have been that which the eunuch was reading before Philip joined him. He could hardly miss to have heard at Jerusalem of the sufferings and death of Jesus, and of the existence of a continually increasing party who acknowledged Him to be the Messiah. But his question to Philip, whether the prophet in this passage meant himself or some other man, clearly shows that he had not the least idea of any connection between this prediction and those facts.

JFB: Act 8:34-38 - And the eunuch answered, I pray thee, &c.

The respect with which he here addresses Philip was prompted by his reverence for one whom he perceived to be his superior in divine things; his own worldly position sinking before this.

JFB: Act 8:35 - Then Philip opened his mouth

(See on Mat 5:2).

JFB: Act 8:35 - began at the same scripture

Founding on it as his text.

JFB: Act 8:35 - preached unto him Jesus

Showing Him to be the glorious Burden of this wonderful prediction, and interpreting it in the light of the facts of His history.

JFB: Act 8:36 - See, here is water

More simply, "Behold water!" as if already his mind filled with light and his soul set free, he was eagerly looking out for the first water in which he might seal his reception of the truth and be enrolled among the visible disciples of the Lord Jesus.

JFB: Act 8:36 - what doth hinder me to be baptized?

Philip had probably told him that this was the ordained sign and seal of discipleship, but the eunuch's question was likely the first proposal of its application in this case. (Act 8:37 is wanting in the principal manuscripts and most venerable versions of the New Testament. It seems to have been added from the formularies for baptism which came into current use).

JFB: Act 8:38 - they went down both into the water, and he baptized him, &c.

Probably laving the water upon him, though the precise mode is neither certain nor of any consequence.

JFB: Act 8:39-40 - the Spirit of the Lord caught away Philip

To deny [as MEYER, OLSHAUSEN, BLOOMFIELD] the miraculous nature of Philip's disappearance, is vain. It stands out on the face of the words, as just a repetition of what we read of the ancient prophets, in 1Ki 18:12; 2Ki 2:16. And the same word (as BENGEL remarks) is employed to express a similar idea in 2Co 12:2, 2Co 12:4; 1Th 4:17.

JFB: Act 8:39-40 - the eunuch saw him no more

Nor, perhaps, for very joy, cared to see him [BENGEL].

JFB: Act 8:39-40 - and he went on his way rejoicing

He had found Christ, and the key to the Scriptures; his soul was set free, and his discipleship sealed; he had lost his teacher, but gained what was infinitely better: He felt himself a new man, and "his joy was full." Tradition says he was the first preacher of the Gospel in Ethiopia; and how, indeed, could he choose but "tell what the Lord had done for his soul?" Yet there is no certainty as to any historical connection between his labors and the introduction of Christianity into that country.

JFB: Act 8:40 - Philip was found

That is, "found himself," "made his appearance": an expression confirming the miraculous manner of his transportation.

JFB: Act 8:40 - at Azotus

The ancient Ashdod.

JFB: Act 8:40 - preached in all the cities

Along the coast, proceeding northward.

JFB: Act 8:40 - till he came to Cæsarea

Fifty-five miles northwest of Jerusalem, on the Mediterranean, just south of Mount Carmel; and so named by Herod, who rebuilt it, in honor of Cæsar Augustus. Henceforth we lose sight of zealous and honored Philip, as by and by we shall lose sight even of Peter. As the chariot of the Gospel rolls on, other agents are raised up, each suited to his work. But "he that soweth and he that reapeth shall rejoice together." (See on Joh 4:31-38).

Clarke: Act 8:1 - Saul was consenting unto his death

Saul was consenting unto his death - So inveterate was the hatred that this man bore to Christ and his followers that he delighted in their destruction. So blind was his heart with superstitious zeal that he thought he did God service by offering him the blood of a fellow creature, whose creed he supposed to be erroneous. The word συνευδοκων signifies gladly consenting, being pleased with his murderous work! How dangerous is a party spirit; and how destructive may zeal even for the true worship of God prove, if not inspired and regulated by the spirit of Christ

It has already been remarked that this clause belongs to the conclusion of the preceding chapter; so it stands in the Vulgate, and so it should stand in every version

Clarke: Act 8:1 - There was a great persecution

There was a great persecution - The Jews could not bear the doctrine of Christ’ s resurrection; for this point being proved demonstrated his innocence and their enormous guilt in his crucifixion; as therefore the apostles continued to insist strongly on the resurrection of Christ, the persecution against them became hot and general

Clarke: Act 8:1 - They were all scattered abroad - except the apostles

They were all scattered abroad - except the apostles - Their Lord had commanded them, when persecuted in one city, to flee to another: this they did, but, wherever they went, they proclaimed the same doctrines, though at the risk and hazard of their lives. It is evident, therefore, that they did not flee from persecution, or the death it threatened; but merely in obedience to their Lord’ s command. Had they fled through the fear of death, they would have taken care not to provoke persecution to follow them, by continuing to proclaim the same truths that provoked it in the first instance

That the apostles were not also exiled is a very remarkable fact: they continued in Jerusalem, to found and organize the infant Church; and it is marvellous that the hand of persecution was not permitted to touch them. Why this should be we cannot tell; but so it pleased the great Head of the Church. Bp. Pearce justly suspects those accounts, in Eusebius and others, that state that the apostles went very shortly after Christ’ s ascension into different countries, preaching and founding Churches. He thinks this is inconsistent with the various intimations we have of the continuance of the apostles in Jerusalem; and refers particularly to the following texts: Act 8:1, Act 8:14, Act 8:25; Act 9:26, Act 9:27; Act 11:1, Act 11:2; Act 12:1-4; Act 15:2, Act 15:4, Act 15:6, Act 15:22, Act 15:23; Act 21:17, Act 21:18; Gal 1:17-19; Gal 2:1, Gal 2:9. The Church at Jerusalem was the first Christian Church; and consequently, the boast of the Church of Rome is vain and unfounded. From this time a new era of the Church arose. Hitherto the apostles and disciples confined their labors among their countrymen in Jerusalem. Now persecution drove the latter into different parts of Judea, and through Samaria; and those who had received the doctrine of Christ at the pentecost, who had come up to Jerusalem from different countries to be present at the feast, would naturally return, especially at the commencement of the persecution, to their respective countries, and proclaim to their countrymen the Gospel of the grace of God. To effect this grand purpose, the Spirit was poured out at the day of pentecost; that the multitudes from different quarters, partaking of the word of life, might carry it back to the different nations among whom they had their residence. One of the fathers has well observed, that "these holy fugitives were like so many lamps, lighted by the fire of the Holy Spirit, spreading every where the sacred flame by which they themselves had been illuminated."

Clarke: Act 8:2 - Devout men carried Stephen to his burial

Devout men carried Stephen to his burial - The Greek word, συνεκομισαν, signifies not only to carry, or rather to gather up, but also to do every thing necessary for the interment of the dead. Among the Jews, and indeed among most nations of the earth, it was esteemed a work of piety, charity, and mercy, to bury the dead. The Jews did not bury those who were condemned by the Sanhedrin in the burying place of the fathers, as they would not bury the guilty with the innocent; and they had a separate place for those who were stoned, and for those that were burnt. According to the Tract Sanh. fol. 45, 46, the stone wherewith any one was stoned, the post on which he was hanged, the sword by which he was beheaded, and the cord by which he was strangled, were buried in the same place with the bodies of the executed persons. As these persons died under the curse of the law, the instruments by which they were put to death were considered as unclean and accursed, and therefore buried with their bodies. Among the ancients, whatever was grateful or useful to a person in life was ordinarily buried with him; thus the sword, spear, shield, etc., of the soldier were put in the same grave; the faithful dog of the hunter, etc., etc. And on this principle the wife of a Brahman burns with the body of her deceased husband

Clarke: Act 8:2 - Made great lamentation over him

Made great lamentation over him - This was never done over any condemned by the Sanhedrin - they only bemoaned such privately; this great lamentation over Stephen, if the same custom then prevailed as afterwards, is a proof that Stephen was not condemned by the Sanhedrin; he probably fell a sacrifice to the fury of the bigoted incensed mob, the Sanhedrin not interfering to prevent the illegal execution.

Clarke: Act 8:3 - Saul made havoc of the Church

Saul made havoc of the Church - The word ελυμαινετο, from λυμαινω, to destroy, devastate, ravage, signifies the act of ferocious animals, such as bears, wolves, and the like, in seeking and devouring their prey. This shows with what persevering rancour this man pursued the harmless Christians; and thus we see in him what bigotry and false zeal are capable of performing

Clarke: Act 8:3 - Entering into every house

Entering into every house - For, however it might be to others, a Christian man’ s house was not his castle

Clarke: Act 8:3 - Haling men and women

Haling men and women - Neither sparing age nor sex in the professors of Christianity. The word συρων signifies dragging them before the magistrates, or dragging them to justice

Clarke: Act 8:3 - Committed them to prison

Committed them to prison - For, as the Romans alone had the power of life and death, the Sanhedrin, by whom Saul was employed, Act 26:10, could do no more than arrest and imprison, in order to inflict any punishment short of death. It is true, St. Paul himself says that some of them were put to death, see Act 26:10; but this was either done by Roman authority, or by what was called the judgment of zeal, i.e. when the mob took the execution of the laws into their own hands, and massacred those whom they pretended to be blasphemers of God: for these sanctified their murderous outrage under the specious name of zeal for God’ s glory, and quoted the ensample of Phineas as a precedent. Such persons as these formed a sect among the Jews; and are known in ecclesiastical history by the appellation of Zealots or Sicarii.

Clarke: Act 8:4 - They that were scattered - went every where preaching

They that were scattered - went every where preaching - Thus the very means devised by Satan to destroy the Church became the very instruments of its diffusion and establishment. What are counsel, or might, or cunning, or rage, or malice, against the Lord, whether they are excited by men or devils!

Clarke: Act 8:5 - Then Philip

Then Philip - One of the seven deacons, Act 6:5, called afterwards, Philip the Evangelist, Act 21:8

Clarke: Act 8:5 - The city of Samaria

The city of Samaria - At this time there was no city of Samaria existing: according to Josephus, Ant. lib. xiii. cap. 10, sect. 3, Hyrcanus had so utterly demolished it as to leave no vestige of it remaining. Herod the Great did afterwards build a city on the same spot of ground; but he called it ΣεβαϚη i.e. Augusta, in compliment to the Emperor Augustus, as Josephus tells us, Ant. lib. xv. cap. 8, sect. 5; War, lib. i. cap. 2. sect. 7; and by this name of Sebasté, or Augusta, that city, if meant here, would in all probability have been called, in the same manner as the town called Strato’ s Tower, (which Herod built on the sea coasts, and to which he gave the name of Caesarea, in compliment to Augustus Caesar), is always called Caesarea, wherever it is mentioned in the Acts of the Apostles. Bp. Pearce

As Sychem was the very heart and seat of the Samaritan religion, and Mount Gerizim the cathedral church of that sect, it is more likely that it should be intended than any other. See Lightfoot. As the Samaritans received the same law with the Jews, as they also expected the Messiah, as Christ had preached to and converted many of that people, Joh 4:39-42, it was very reasonable that the earliest offers of salvation should be made to them, before any attempt was made to evangelize the Gentiles. The Samaritans, indeed, formed the connecting link between the Jews and the Gentiles; for they were a mongrel people, made up of both sorts, and holding both Jewish and Pagan rites. See the account of them on Mat 10:5 (note).

Clarke: Act 8:6 - The people with one accord gave heed

The people with one accord gave heed - He had fixed their attention, not only with the gravity and importance of the matter of his preaching, but also by the miracles which he did.

Clarke: Act 8:7 - For unclean spirits, crying with loud voice, came out of many that were possessed

For unclean spirits, crying with loud voice, came out of many that were possessed - Hence it is evident that these unclean spirits were not a species of diseases; as they are here distinguished from the paralytic and the lame. There is nothing more certain than that the New Testament writers mean real diabolic possessions by the terms unclean spirits, devils, etc., which they use. It is absolute trifling to deny it. If we, in our superior sagacity can show that they were mistaken, that is quite a different matter!

Clarke: Act 8:8 - There was great joy in that city

There was great joy in that city - No wonder, when they heard such glorious truths, and were the subjects of such beneficent miracles.

Clarke: Act 8:9 - A certain man called Simon

A certain man called Simon - In ancient ecclesiastical writers, we have the strangest account of this man; they say that he pretended to be the Father, who gave the law to Moses; that he came in the reign of Tiberius in the person of the Son; that he descended on the apostles on the day of pentecost, in flames of fire, in quality of the Holy Spirit; that he was the Messiah, the Paraclete, and Jupiter; that the woman who accompanied him, called Helena, was Minerva, or the first intelligence; with many other extravagancies which probably never had an existence. All that we know to be certain on this subject is, that he used sorcery, that he bewitched the people, and that he gave out himself to be some great one

This might be sufficient, were not men prone to be wise above what is written

Our word sorcerer, from the French sorcier , which, from the Latin sors , a lot, signifies the using of lots to draw presages concerning the future; a custom that prevailed in all countries, and was practised with a great variety of forms. On the word lot see the note, Lev 16:8, Lev 16:9; and Jos 14:2

The Greek word, μαγευων, signifies practising the rites or science of the Magi, or Mughan , the worshippers of fire among the Persians; the same as Majoos , and Majooseean , from which we have our word magician. See the note on Mat 2:1

Clarke: Act 8:9 - And bewitched the people of Samaria

And bewitched the people of Samaria - εξιϚων, Astonishing, amazing, or confounding the judgment of the people, from εξιϚημι, to remove out of a place or state, to be transported beyond one’ s self, to be out of one’ s wits; a word that expresses precisely the same effect which the tricks or legerdemain of a juggler produce in the minds of the common people who behold his feats. It is very likely that Simon was a man of this cast, for the east has always abounded in persons of this sort. The Persian, Arabian, Hindoo, and Chinese jugglers are notorious to the present day; and even while I write this, (July, 1813), three Indian jugglers, lately arrived, are astonishing the people of London; and if such persons can now interest and amaze the people of a city so cultivated and enlightened, what might not such do among the grosser people of Sychem or Sebaste, eighteen hundred years ago

Clarke: Act 8:9 - That himself was some great one

That himself was some great one - That the feats which he performed sufficiently proved that he possessed a most powerful supernatural agency, and could do whatsoever he pleased.

Clarke: Act 8:10 - This man is the great power of God

This man is the great power of God - That is, he is invested with it, and can command and use it. They certainly did not believe him to be God; but they thought him to be endued with a great supernatural power

There is a remarkable reading here in several MSS. which should not pass unnoticed. In ABCDE, several others, together with the Ethiopic, Armenian, later Syriac, Vulgate, Itala, Origen, and Irenaeus, the word καλουμενη is added before μεγαλη, and the passage reads thus, This person is that power of God which is Called the Great. This appears to be the true reading; but what the Samaritans meant by that power of God which they termed the Great, we know not. Simon endeavored to persuade the people that he was a very great personage, and he succeeded.

Clarke: Act 8:12 - But when they believed Philip

But when they believed Philip - So it is evident that Philip’ s word came with greater power then that of Simon; and that his miracles stood the test in such a way as the feats of Simon could not.

Clarke: Act 8:13 - Simon himself believed also

Simon himself believed also - He was struck with the doctrine and miracles of Philip - he saw that these were real; he knew his own to be fictitious. He believed therefore that Jesus was the Messiah, and was in consequence baptized

Clarke: Act 8:13 - Continued with Philip, and wondered

Continued with Philip, and wondered - ΕξιϚατο, He was as much astonished and confounded at the miracles of Philip as the people of Samaria were at his legerdemain. It is worthy of remark that εξιϚατο comes from the same root, εξιϚημι, as the word εξιϚων, in Act 8:9, and, if our translation bewitched be proper there, it should be retained here; and then we should read, Then Simon himself believed and was baptized, and continued with Philip, being Bewitched, beholding the miracles and signs which were done. We may see, from this circumstance, how improper the term bewitched is, in the 9th and 11th verses.

Clarke: Act 8:14 - The word of God

The word of God - The doctrine of the Lord Jesus Christ

Clarke: Act 8:14 - They sent unto them Peter and John

They sent unto them Peter and John - There was no individual ruler among the apostles - there was not even a president of the council; and Peter, far from being chief of the apostles, is one of those sent, with the same commission and authority as John, to confirm the Samaritans in the faith.

Clarke: Act 8:15 - When they were come down

When they were come down - The very same mode of speaking, in reference to Jerusalem formerly, obtains now in reference to London. The metropolis in both cases is considered as the centre; and all parts, in every direction, no matter how distant, or how situated, are represented as below the metropolis. Hence we so frequently hear of persons going up to Jerusalem: and going down from the same. So in London the people speak of going down to the country; and, in the country, of going up to London. It is necessary to make this remark, lest any person should be led away with the notion that Jerusalem was situated on the highest ground in Palestine. It is a mode of speech which is used to designate a royal or imperial city

Clarke: Act 8:15 - Prayed for them, that they might receive the Holy Ghost

Prayed for them, that they might receive the Holy Ghost - It seems evident from this case, that even the most holy deacons, though full of the Holy Ghost themselves, could not confer this heavenly gift on others. This was the prerogative of the apostles, and they were only instruments; but they were those alone by which the Lord chose to work. They prayed and laid their hands on the disciples, and God sent down the gift; so, the blessing came from God by the apostles, and not from the apostles to the people. But for what purpose was the Holy Spirit thus given? Certainly not for the sanctification of the souls of the people: this they had on believing in Christ Jesus; and this the apostles never dispensed. It was the miraculous gifts of the Spirit which were thus communicated: the speaking with different tongues, and those extraordinary qualifications which were necessary for the successful preaching of the Gospel; and doubtless many, if not all, of those on whom the apostles laid their hands, were employed more or less in the public work of the Church.

Clarke: Act 8:17 - Then laid they their hands on them

Then laid they their hands on them - Probably only on some select persons, who were thought proper for public use in the Church. They did not lay hands on all; for certainly no hands in this way were laid on Simon.

Clarke: Act 8:18 - When Simon saw, etc.

When Simon saw, etc. - By hearing these speak with different tongues and work miracles

Clarke: Act 8:18 - He offered them money

He offered them money - Supposing that the dispensing this Spirit belonged to them - that they could give it to whomsoever they pleased; and imagining that, as he saw them to be poor men, they would not object to take money for their gift; and it is probable that he had gained considerably by his juggling, and therefore could afford to spare some, as he hoped to make it all up by the profit which he expected to derive from this new influence.

Clarke: Act 8:20 - Thy money perish with thee

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

Clarke: Act 8:20 - That the gift of God may be purchased

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!

Clarke: Act 8:21 - Thou hast neither part nor lot in this matter

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 Num 26:55 (note)

Clarke: Act 8:21 - Thy heart is not right

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.

Clarke: Act 8:22 - Repent therefore of this thy wickedness

Repent therefore of this thy wickedness - St. Peter did not suppose his case to be utterly hopeless; though his sin, considered in its motives and objects, was of the most heinous kind

Clarke: Act 8:22 - If perhaps the thought of thine heart may be forgiven thee

If perhaps the thought of thine heart may be forgiven thee - His sin, as yet, only existed in thought and purpose; and therefore it is said, if perhaps the thought of thine heart may be forgiven.

Clarke: Act 8:23 - The gall of bitterness

The gall of bitterness - A Hebraism for excessive bitterness: gall, wormwood, and such like, were used to express the dreadful effects of sin in the soul; the bitter repentance, bitter regret, bitter sufferings, bitter death, etc., etc., which it produces. In Deu 29:18, idolatry and its consequences are expressed, by having among them a root that beareth Gall and Wormwood. And in Heb 12:15, some grievous sin is intended, when the apostle warns them, lest any root of Bitterness springing up, trouble you, and thereby many be defiled

Clarke: Act 8:23 - Bond of iniquity

Bond of iniquity - An allusion to the mode in which the Romans secured their prisoners, chaining the right hand of the prisoner to the left hand of the soldier who guarded him; as if the apostle had said, Thou art tied and bound by the chain of thy sin; justice hath laid hold upon thee, and thou hast only a short respite before thy execution, to see if thou wilt repent.

Clarke: Act 8:24 - Pray ye to the Lord for me

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 ( τουτων των κακων ) Of All Those Evils which ye have spoken ( μοι ) To Me, may come upon me: ( ὁς πολλα κλαιων ου διελιμπανεν ) 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, Theodoret, 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 Act 8:9; 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.

Clarke: Act 8:25 - And they, when they had - preached - returned to Jerusalem

And they, when they had - preached - returned to Jerusalem - That is, Peter and John returned, after they had borne testimony to and confirmed the work which Philip had wrought.

Clarke: Act 8:26 - Arise, and go toward the south

Arise, and go toward the south - How circumstantially particular are these directions! Every thing is so precisely marked that there is no danger of the apostle missing his way. He is to perform some great duty; but what, he is not informed. The road which he is to take is marked out; but what he is to do in that road, or how far he is to proceed, he is not told! It is God who employs him, and requires of him implicit obedience. If he do his will, according to the present direction, he shall know, by the issue, that God hath sent him on an errand worthy of his wisdom and goodness. We have a similar instance of circumstantial direction from God in Act 9:11 : Arise, go into the street called Straight, and inquire in the house of Judas for one Saul of Tarsus, etc. And another instance, still more particular, in Act 10:5, Act 10:6 : Send men to Joppa, and call for one Simon, whose surname is Peter; he lodgeth with one Simon, a tanner, whose house is by the sea side. God never sends any man on a message, without giving him such directions as shall prevent all mistakes and miscarriages, if simply and implicitly followed. This is also strictly true of the doctrines contained in his word: no soul ever missed salvation that simply followed the directions given in the word of God. Those who will refine upon every thing, question the Divine testimony, and dispute with their Maker, cannot be saved. And how many of this stamp are found, even among Christians, professing strict godliness

Clarke: Act 8:26 - Gaza, which is desert

Gaza, which is desert - Αὑτη εϚιν ερημος, This it the desert, or this is in the desert. Gaza was a town about two miles and a half from the sea-side; it was the last town which a traveler passed through, when he went from Phoenicia to Egypt, and was at the entrance into a wilderness, according to the account given by Arrian in Exped. Alex. lib. ii. cap. 26, p. 102. [Ed. Gronov.

That it was the last inhabited town, as a man goes from Phoenicia to Egypt, επι τῃ αρχῃ της Ερημου, on the commencement of the desert. See Bp. Pearce

Dr. Lightfoot supposes that the word desert is added here, because at that time the ancient Gaza was actually desert, having been destroyed by Alexander, and μενουσα ερημος, remaining desert, as Strabo, lib. xvi. p. 1102, says; and that the angel mentioned this desert Gaza to distinguish it from another city of the same name, in the tribe of Ephraim, not far from the place where Philip now was. On this we may observe that, although Gaza was desolated by Alexander the Great, as were several other cities, yet it was afterwards rebuilt by Gabinius. See Josephus, Ant. lib. xv. cap. 5, sect. 3. And writers of the first century represent it as being flourishing and populous in their times. See Wetstein

Schoettgen thinks that ερημος, desert, should be referred, not to Gaza, but to ὁδος, the way; and that it signifies a road that was less frequented. If there were two roads to Gaza from Jerusalem, as some have imagined, (see Rosenmuller), the eunuch might have chosen that which was desert, or less frequented, for the sake of privacy in his journeying religious exercises.

Clarke: Act 8:27 - A man of Ethiopia

A man of Ethiopia - Ανηρ Αιθιοψ should be translated an Ethiopian, for the reasons given on Act 7:2

Clarke: Act 8:27 - An eunuch

An eunuch - See this word interpreted, on Mat 19:12 (note). The term eunuch was given to persons in authority at court, to whom its literal meaning did not apply. Potiphar was probably an eunuch only as to his office; for he was a married man. See Gen 37:36; Gen 39:1. And it is likely that this Ethiopian was of the same sort

Clarke: Act 8:27 - Of great authority

Of great authority - ΔυναϚης, A perfect lord chamberlain of the royal household; or, rather, her treasurer, for it is here said, he had charge of all her treasure, ην επι πασης της γαζης αυτης . The apparent Greek word Γαζα, Gaza, is generally allowed to be Persian, from the authority of Servius, who, in his comment on Aen. lib. i. ver. 118: -

Apparent rari nantes in gurgite vasto,

Arma virum, tabulaeque, et Troia Gaza per undas

"And here and there above the waves are see

Arms, pictures, precious goods, and floating men.

Dryden

The words of Servius are: " Gaza Persicus sermo est, et significat divitias; unde Gaza urbs in Palaestina dicitur, quod in ea Cambyses rex Persarum cum Aegyptiis bellum inferret divitias suas condidit ."Gaza is a Persian word, and signifies Riches: hence Gaza, a city in Palestine, was so called because Cambyses, king of Persia, laid up his treasures in it, when he waged war with the Egyptians. The nearest Persian word of this signification which I find is gunj , or ganz , and gunja , which signify a magazine, store, hoard, or hidden treasure. The Arabic kluzaneh , comes as near as the Persian, with the same meaning. Hence makhzen , called magazen by the Spaniards, and magazine by the English; a word which signifies a collection of stores or treasures, or the place where they are laid up. It is scarcely necessary to remark that this name is given also to certain monthly publications, which are, or profess to be, a store of treasures, or repository of precious, or valuable things

But who was Candace? It is granted that she is not found in the common lists of Ethiopic sovereigns with which we have been favored. But neither the Abyssinians nor the Jews admitted women in their genealogies. I shall not enter into this controversy, but shall content myself with quoting the words of Mr. Bruce. "It is known,"says he, "from credible writers engaged in no controversy, that this Candace reigned upon the Nile in Atbara, near Egypt. Her capital also, was taken in the time of Augustus, a few years before the conversion of the slave by Philip; and we shall have occasion often to mention her successors and her kingdom, as existing in the reign of the Abyssinian kings, long after the Mohammedan conquest: they existed when I passed through Atbara, and do undoubtedly exist there to this day."- Bruce’ s Travels, vol. ii. p. 431

It does not appear, as some have imagined, that the Abyssinians were converted to the Christian faith by this eunuch, nor by any of the apostles; as there is strong historic evidence that they continued Jews and Pagans for more than three hundred years after the Christian era. Their conversion is with great probability attributed to Frumentius, sent to Abyssinia for that purpose by Athanasius, bishop of Alexandria, about a.d. 330. See Bruce as above

The Ethiopians mentioned here are those who inhabited the isle or peninsula of Meroe, above and southward of Egypt. It is the district which Mr. Bruce calls Atbara, and which he proves formerly bore the name of Meroe. This place, according to Diodorus Siculus, had its name from Meroe, daughter of Cambyses, king of Persia, who died there in the expedition which her father undertook against the Ethiopians. Strabo mentions a queen in this very district named Candace: his words are remarkable. Speaking of an insurrection of the Ethiopians against the Romans he says: Τουτων δ ’ ησαν και οἱ βασιλισσης Ϛρατηγοι της Κανδακης, ἡ καθ ’ ἡμας ηρξε των Αιθιοπων, ανδρικη τις γυνη, πεπηρωενη τον οφθαλμον, "Among these were the officers of Queen Candace, who in our days reigned over the Ethiopians. She was a masculine woman, and blind of one eye."Though this could not have been the Candace mentioned in the text, it being a little before the Christian era, yet it establishes the fact that a queen of this name did reign in this place; and we learn from others that it was a common name to the queens of Ethiopia. Pliny, giving an account of the report made by Nero’ s messengers, who were sent to examine this country, says, Aedificia oppidi (Meroes) pauca: regnare faeminam Candacen; quod nomen multis jam annis ad reginas transiit . Hist. Nat. lib. vi. cap. 29, ad fin. They reported that "the edifices of the city were few: that a woman reigned there of the name of Candace; which name had passed to their queens, successively, for many years."To one of those queens the eunuch in the text belonged; and the above is sufficient authority to prove that queens of this name reigned over this part of Ethiopia

Clarke: Act 8:27 - Had come to Jerusalem for to worship

Had come to Jerusalem for to worship - Which is a proof that he was a worshipper of the God of Israel; but how came he acquainted with the Jewish religion? Let us, for a little, examine this question. In 1Ki 10:1, etc., we have the account of the visit paid to Solomon by the queen of Sheba, the person to whom our Lord refers, Mat 12:42, and Luk 11:31. It has been long credited by the Abyssinians that this queen, who by some is called Balkis, by others Maqueda, was not only instructed by Solomon in the Jewish religion, but also established it in her own empire on her return; that she had a son by Solomon named Menilek, who succeeded her in the kingdom; and, from that time till the present, they have preserved the Jewish religion. Mr. Bruce throws some light upon this subject: the substance of what he says is the following: "There can be no doubt of the expedition of the queen of Sheba; as Pagan, Moor, Arab, Abyssinian, and all the countries round, vouch for it, nearly in the terms of Scripture. Our Savior calls her queen of the south; and she is called, in 1Ki 10:1, etc., 2Ch 9:1, etc., queen of Sheba or Saba; for Saba, Azab, and Azaba, all signify the south: and she is said to have come from the uttermost parts of the earth. In our Saviour’ s time the boundaries of the known land, southward, were Raptam or Prassum; which were the uttermost parts of the known earth, and were with great propriety so styled by our Lord. The gold, myrrh, cassia, and frankincense, which she brought with her, are all products of that country. The annals of the Abyssinians state that she was a pagan when she left Saba or Azab, to visit Solomon; and that she was there converted and had a son by Solomon, who succeeded her in the kingdom, as stated above. All the inhabitants of this country, whether Jews or Christians, believe this; and, farther, that the 45th Psalm was a prophecy of her journey to Jerusalem; that she was accompanied by a daughter of Hiram from Tyre; and that the latter part of the Psalm is a prophecy of her having a son by Solomon, and of his ruling over the Gentiles."Travels, vol. ii. page 395, etc. All this being granted, and especially the Scripture fact of the queen of Sheba’ s visit, and the great probability, supported by uninterrupted tradition, that she established the Jewish religion in her dominions on her return, we may at once see that the eunuch in question was a descendant of those Jews; or that he was a proselyte in his own country to the Jewish faith, and was now come up at the great feast to worship God at Jerusalem. Mr. Bruce may be right; but some think that Saba, in Arabia Felix, is meant: see the note on Mat 12:42.

Clarke: Act 8:28 - Sitting in his chariot, read Esaias the prophet

Sitting in his chariot, read Esaias the prophet - He had gone to Jerusalem to worship: he had profited by his religious exercises: and even in travelling, he is improving his time. God sees his simplicity and earnestness, and provides him an instructer, who should lead him into the great truths of the Gospel, which, without such a one, he could not have understood. Many, after having done their duty, as they call it, in attending a place of worship, forget the errand that brought them thither, and spend their time, on their return, rather in idle conversation than in reading or conversing about the word of God. It is no wonder that such should be always learning, and never able to come to the knowledge of the truth.

Clarke: Act 8:29 - Then the Spirit said unto Philip

Then the Spirit said unto Philip - This holy man having obeyed the first direction he received from God, and gone southward without knowing the reason why, it was requisite that he should now be informed of the object of his mission: the Spirit said unto him, go near, and join thyself, etc. The angel who had given him the first direction had departed; and the influence of the Holy Spirit now completed the information. It is likely that what the Spirit did in this case was by a strong impression on his mind, which left him no doubt of its being from God.

Clarke: Act 8:30 - Heard him read the Prophet Esaias

Heard him read the Prophet Esaias - The eunuch, it seems, was reading aloud, and apparently in Greek, for that was the common language in Egypt; and, indeed, almost in every place it was understood. And it appears that it was the Greek version of the Septuagint that he was reading, as the quotation below is from that version.

Clarke: Act 8:31 - How can I, except some man should guide me?

How can I, except some man should guide me? - This is no proof that "the Scriptures cannot be understood without an authorized interpreter,"as some of the papistical writers assert. How could the eunuch know any thing of the Gospel dispensation, to which this scripture referred? That dispensation had not yet been proclaimed to him; he knew nothing about Jesus. But where that dispensation has been published, where the four Gospels and the apostolic epistles are at hand, every thing relative to the salvation of the soul may be clearly apprehended by any simple, upright person. There are difficulties, it is true, in different parts of the sacred writings, which neither the pope nor his conclave can solve; and several which even the more enlightened Protestant cannot remove; but these difficulties do not refer to matters in which the salvation of the soul is immediately concerned: they refer to such as are common to every ancient author in the universe. These difficulties, being understood, add to the beauty, elegance, and justness of the language, thoughts, and turns of expression; and these, only the few who are capable of understanding are able to relish. As to all the rest, all that relates to faith and practice, all in which the present and eternal interest of the soul is concerned, "the wayfaring man, though a fool, (quite illiterate), shall not err therein.

Clarke: Act 8:31 - That he would come up, and sit with him

That he would come up, and sit with him - So earnestly desirous was he to receive instruction relative to those things which concerned the welfare of his soul.

Clarke: Act 8:32 - The place of the scripture

The place of the scripture - Περιοχη της γραφης, The section, or paragraph.

Clarke: Act 8:33 - In his humiliation, his judgment was taken away

In his humiliation, his judgment was taken away - He who was the fountain of judgment and justice had no justice shown him (mercy he needed not) in his humiliation; viz. that time in which he emptied himself, and appeared in the form of a servant

Clarke: Act 8:33 - Who shall declare his generation

Who shall declare his generation - Την γενεαν αυτου : Answering to the Hebrew דורו doro , which Bp. Lowth understands as implying his manner of life. It was the custom among the Jews, when they were taking away any criminal from judgment to execution, to call out and inquire whether there was any person who could appear in behalf of the character of the criminal - whether there was any who, from intimate acquaintance with his manner of life, could say any thing in his favor? This circumstance I have noticed before, and it has been particularly remarked in the case of Stephen: see at Act 7:60. In our Lord’ s case, this benevolent inquiry does not appear to have been made; and perhaps to this breach of justice, as well as of custom, the prophet refers; and this shows how minutely the conduct of those bad men was known seven hundred years before it took place. God can foreknow what he pleases, and can do what he pleases; and all the operations of his infinite mind are just and right. Some think that, who shall declare his generation? refers to his eternal Sonship; others, to his miraculous conception by the Holy Spirit, in the womb of the virgin; others, to the multitudinous progeny of spiritual children which should be born unto God, in consequence of his passion and meritorious death. Perhaps the first, which refers to the usual custom in behalf of the criminal, is the best and most natural sense.

Clarke: Act 8:34 - Of whom speaketh the prophet this

Of whom speaketh the prophet this - This was a very natural inquiry: for in the test itself, and in its circumstances, there was nothing that could determine the meaning, so as to ascertain whether the prophet meant himself or some other person; and the very inquiry shows that the eunuch had thought deeply on the subject.

Clarke: Act 8:35 - Began at the same scripture

Began at the same scripture - He did not confine himself to this one scripture, but made this his text, and showed, from the general tenor of the sacred writings, that Jesus was the Christ, or Messiah; and that in his person, birth, life, doctrine, miracles, passion, death, and resurrection, the Scriptures of the Old Testament were fulfilled. This preaching had the desired effect, for the eunuch was convinced of the truth of Philip’ s doctrine, and desired to be baptized in the name of Jesus.

Clarke: Act 8:36 - See, here is water

See, here is water - He was not willing to omit the first opportunity that presented itself of his taking upon himself the profession of the Gospel. By this we may see that Philip had explained the whole of the Christian faith to him, and the way by which believers were brought into the Christian Church.

Clarke: Act 8:37 - I believe that Jesus Christ is the Son of God

I believe that Jesus Christ is the Son of God - He believed that Jesus, whom Philip preached to him, was The Christ or Messiah, and consequently the Son of God

This whole verse is omitted by ABCG, several others of the first authority, Erpen’ s edit. of the Arabic, the Syriac, the Coptic, Sahidic, Ethiopic, and some of the Slavonic: almost all the critics declare against it as spurious. Griesbach has left it out of the text; and Professor White in his Crisews says, " Hic versus certissime delendus ,"this verse, most assuredly, should be blotted out. It is found in E, several others of minor importance, and in the Vulgate and Arabic. In those MSS. where it is extant it exists in a variety of forms, though the sense is the same.

Clarke: Act 8:38 - And they went down

And they went down - They alighted from the chariot into the water. While Philip was instructing him, and he professed his faith in Christ, he probably plunged himself under the water, as this was the plan which appears to have been generally followed among the Jews in their baptisms; but the person who had received has confession of faith was he to whom the baptism was attributed, as it was administered by his authority.

Clarke: Act 8:39 - The Spirit of the Lord caught away Philip

The Spirit of the Lord caught away Philip - Perhaps this means no more than that the Holy Spirit suggested to the mind of Philip that he should withdraw abruptly from the eunuch, and thus leave him to pursue his journey, reflecting on the important incidents which had taken place. Some suppose that the angel of the Lord, and the Spirit of the Lord, are the same person throughout this chapter. There is a remarkable reading in the Codex Alexandrinus which exists thus in two lines: -

ΠΝΑΑΓΙΟΝΕΠΕΠΕΞΕΝΕΠΙΤΟΝΕΥΝΟΥΧΟΝ

The Spirit of the Lord fell upon the eunuch

ΑΓΓΕΛΟΞΔΕΚΥΗΡΠΑΞΕΝΤΟΝΦΙΛΙΠΠΟΝ

But the angel of the Lord snatched away Philip

This reading is found in several other MSS. and in some versions. Many think that the Spirit or angel of God carried off Philip in some such manner as the Apocrypha represents the transportation of Habakkuk, who was taken up by the hair of the head, and carried from Judea to Babylon! For such an interposition there was no need. When Philip had baptized the eunuch, the Spirit of God showed him that it was not the will of God that he should accompany the eunuch to Meroe, but, on the contrary, that he should hasten away to Ashdod; as God had in that, and the neighboring places, work sufficient to employ him in.

Clarke: Act 8:40 - Philip was found at Azotus

Philip was found at Azotus - Prom the time he left the eunuch, he was not heard of till he got to Azotus, which, according to Dr. Lightfoot, was about 34 miles from Gaza, and probably it was near Gaze that Philip met the eunuch. The Azotus of the New Testament is the Ashdod of the old. It was given by Joshua to the tribe of Judah, Jos 15:47. It was one of the five lordships which belonged to the Philistines, and is a seaport town on the Mediterranean Sea, between Gaza on the south, and Joppa or Jaffa on the north. Herodotus reports, lib. ii. cap. 157, that Psammeticus, king of Egypt, besieged this city 29 years, which, if true, is the longest siege which any city or fortress ever endured

Clarke: Act 8:40 - Preached in all the cities, till he cams to Caesarea

Preached in all the cities, till he cams to Caesarea - This was Caesarea in Palestine, formerly called Strato’ s Tower, built by Herod the Great in honor of Augustus. There was an excellent harbour here made by Herod; and, after the destruction of Jerusalem, it became the capital of the whole land of Judea. It must be always distinguished from Caesarea Philippi, which was an inland town not far from the springs of Jordan. Whenever the word Caesarea occurs without Philippi, the former is intended. As Philip preached in all the cities of Palestine till he came to Caesarea, he must have preached in the different cities of the Philistine country, Ashdod, Akkaron, and Jamnia, and also in the principal parts of Samaria, as these lay in his way from Gaza to Caesarea. As there was a readier disposition to receive the word in those places, the Spirit of the Lord, under whose guidance he acted, did not suffer him to accompany the eunuch to Abyssinia. It appears, from Act 21:8, that Philip settled at Caesarea, where he had a house and family, four of his unmarried daughters being prophetesses. It is likely that his itinerant mission ended here; though he continued occasionally to perform the work of an evangelist, and to bring up his family in the knowledge and fear of God, which is the most imperious duty that any master of a family can be called on to perform, and which it is impossible for any man to accomplish by substitute; and which none can neglect without endangering his own salvation.

Calvin: Act 8:1 - At that day // They were all scattered abroad

1.At that day. The persecution began at Stephen, after that, when their madness was thereby set on fire, it waxed hot against all, both one and other. For the wicked are like brute beasts, for when they have once tasted blood they are more desirous thereof, and become more cruel through committing murder. For Satan, who is the father of all cruelty, doth first take from them all feeling of humanity when they are once imbrued with innocent blood; that done, he stirreth up in them an unquenchable thirsting after blood, whence those violent assaults to commit murder come; so that when they have once begun, they will never make an end with their will. Moreover, when they have power once granted them to do hurt, their boldness increaseth in tract of time, so that they are carried headlong more immoderately, which thing Luke also noteth when he saith, The persecution was great. Undoubtedly the Church had but small rest before, neither was it free from the vexation of the wicked; but the Lord spared his for a time, that they might have some liberty, and now they began to be sorer set on.

These things must be applied unto our time also. If the furiousness of our enemies seem at any time to be as it were fallen on sleep, so that it casteth not out flames far, let us know that the Lord provideth for our weakness; yet, let us not in the mean season imagine that we shall have continual truce, but let us be in readiness to suffer sorer brunts, as often as they shall break out suddenly. Let us also remember, that if at any time the constancy of one man have whetted the cruelty of our enemies, the blame of the evil is unjustly ascribed to him. For Luke doth not defame Stephen, ⁴⁹⁴ when as he saith, that by means of him the Church was sorer vexed than before; but he rather turneth this to his praise, because he did valiantly, as the standard-bearer, encourage others with his example to fight courageously. When he calleth it the Church which was at Jerusalem, his meaning is not that there were Churches elsewhere, but he passeth over unto these things which ensued thereupon. For whereas there was but this one only body of the godly in all the world, it was rent in pieces through flight; yet there sprung up more Churches by and by of those lame members which were dispersed here and there, and so the body of Christ was spread abroad far and wide, whereas it was before shut up within the walls of Jerusalem,

They were all scattered abroad It is certain that they were not all scattered abroad, but the Scripture useth an universal note, for that which we say, Every where or abroad. ⁴⁹⁵ The sum is this, that not only a few were in danger; because the cruelty of the enemies raged throughout the whole Church. Many do oftentimes take themselves to their feet, through faintness of heart, even when they hear any light rumor, but these are in another case. For they fled not unadvisedly, being discouraged, ⁴⁹⁶ but because they saw no other means to pacify the fury of the adversaries. And he saith, that they were scattered not only through divers places of Judea, but that they came even unto Samaria; so that the middle wall began to be pulled down, which made division between the Jews and the Gentiles, (Eph 2:14.) For the conversion of Samaria was, as it were, the first fruits of the calling of the Gentiles. For although they had circumcision, as had the people of God, yet we know that there was great dissension, and that not without great cause, forasmuch as they had in Samaria only a forged worship of God, as Christ affirmeth, because it was only an unsavory emulation. ⁴⁹⁷ Therefore God set open the gate for the gospel then, that the scepter of Christ, sent out of Jerusalem, might come unto the Gentiles. He exempteth the apostles out of this number, not that they were free from the common danger, but because it is the duty of a good pastor to set himself against the invasions of wolves for the safety of his flock.

But here may a question be asked, forasmuch as they were commanded to preach the gospel throughout the whole world, (Mar 16:16,) why they stayed at Jerusalem, even when they were expelled thence with force and hand? I answer, that seeing Christ had commanded them to begin at Jerusalem, they employed themselves there until such time as being brought into some other place by his hand, they might know, for a surety, that he was their guide. And we see how fearfully they proceeded to preach the gospel; not that they foreslowed [shunned] that function which was enjoined them, but because they were amazed at a new and unwonted thing. Therefore, seeing they see the gospel so mightily resisted at Jerusalem, they dare go to no other place until such time as they have broken that first huge heap of straits. Assuredly, they provide neither for their ease, nor yet for their own commodities either for being void of care by staying at Jerusalem; for they have a painful charge, they are continually amidst divers dangers they encounter with great troubles. Wherefore, undoubtedly, they are purposed to do their duty; and especially, whereas they stand to it when all the rest fly, that is an evident testimony of valiant constancy. If any man object that they might have divided the provinces amongst them, that they might not all have been occupied in one place, I answer, that Jerusalem alone had business enough for them all.

In sum, Luke reckoneth up this as a thing worthy of praise, that they followed not the rest into voluntary exile to avoid persecution; and yet he doth not reprehend the flight of those men whose state was more free. For the apostles did consider what particular thing their calling had; to wit, that they should keep their standing, seeing the wolves did invade the sheepfold. The rigor of Tertullian, and such like, was too great, who did deny indifferently that it is lawful to fly for fear of persecution. Augustine saith better, who giveth leave to fly in such sort that the churches, being destitute of their pastors, be not betrayed into the hands of the enemies. This is surely the best moderation, which beareth neither too much with the flesh, neither driveth those headlong to death who may lawfully save their lives. Let him that is disposed read the 180^th Epistle to Honoratus.

That I may return to the apostles, if they had been scattered here and there with fear of persecution, even at the beginning, all men might have rightly called them hirelings. How hurtful and filthy had the forsaking of the place been at the present time? How greatly would it have discouraged the minds of all men? What great hurt should they have done with their example among the posterity? It shall sometimes so fall out indeed, that the pastor may also fly; that is, if they invade him alone, if the laying waste of the Church be not feared if he be absent. ⁴⁹⁸ But and if both his flock and he have to encounter with the adversary, he is a treacherous forsaker of his office if he stand not stoutly to it even until the end. Private persons have greater liberty.

Calvin: Act 8:2 - They dressed Stephen // They made great lamentation

2.They dressed Stephen Luke showeth, that even in the heat of persecution the godly were not discouraged, but being always zealous, they did those duties which did belong to godliness. Burial seemeth to be a matter of small importance; rather than they will foreslow [neglect] the same, they bring themselves in no small hazard of life. And as the circumstance of time doth declare, that they contemned death valiantly, so again, we gather thereby that they were careful to do this thing not without great and urgent cause. For this served greatly to exercise their faith, that the body of the holy martyr should not be left to the wild beasts, in whom Christ had triumphed nobly according to the glory of his gospel. Neither could they live to Christ, unless they were ready to be gathered unto Stephen into the society of death. Therefore the care they had to bury the martyr was unto them a meditation unto invincible constancy of professing the faith. Therefore they sought not in a superfluous matter, with an unadvised zeal, to provoke their adversaries. Although that general reason, which ought always and every where to be of force amongst the godly, was undoubtedly of great weight with them. For the rite of burying doth appertain unto the hope of the resurrection, as it was ordained by God since the beginning of the world to this end.

Wherefore, this was always counted cruel barbarism to suffer bodies to lie unburied willingly. Profane men did not know why they should account the rite of burial so holy; but we are not ignorant of the end thereof, to wit, that those which remain alive may know that the bodies are committed to the earth as to a prison, ⁴⁹⁹ until they be raised up thence. Whereby it appeareth that this duty is profitable rather for those which are alive than those which are dead. Although it is also a point of our humanity to give due honor to those bodies to which we know blessed immortality to be promised.

They made great lamentation Luke doth also commend their profession of godliness and faith in their lamentation. For a doleful and unprosperous end causeth men, for the most part, to forsake those causes wherein they were delighted before. But, on the other side, these men declare by their mourning, that they are no whit terrified with the death of Stephen from standing stoutly in the approbation of their cause; considering therewithal what great loss God’s Church suffered by the death of one man. And we must reject that foolish philosophy which willeth all men to be altogether blockish that they may be wise. It must needs be that the Stoics were void of common sense who would have a man to be without all affection. Certain mad fellows would gladly bring in the same dotings into the Church at this day, and yet, notwithstanding, although they require an heart of iron of other men, there is nothing softer or more effeminate than they. They cannot abide that other men should shed one tear; if anything fall out otherwise than they would wish, they make no end of mourning. God doth thus punish their arrogancy jestingly, (that I may so term it,) seeing that he setteth them to be laughed at even by boys. But let us know that those affections which God hath given to man’s nature are, of themselves, no more corrupt than the author himself; but that they are first to be esteemed according to the cause; secondly, if they keep a mean and moderation. Surely that man which denieth that we ought to rejoice over the gifts of God is more like a block than a man; therefore, we may no less lawfully sorrow when they be taken away. And lest I pass the compass of this present place, Paul doth not altogether forbid men mourning, when any of their friends are taken away by death, but he would have a difference between them and the unbelievers; because hope ought to be to them a comfort and a remedy against impatience. For the beginning of death caused us to sorrow for good causes; but because we know that we have life restored to us in Christ, we have that which is sufficient to appease our sorrow. In like sort, when we are sorry that the Church is deprived of rare and excellent men, there is good cause of sorrow; only we must seek such comfort as may correct excess.

Calvin: Act 8:3 - But Saul

3.But Saul We must note two things in this place, how great the cruelty of the adversaries was, and how wonderful the goodness of God was, who vouchsafed to make Paul a pastor of so cruel a wolf. For that desire to lay waste the Church wherewith he was incensed did seem to cut away all hope. Therefore his conversion was so much the more excellent afterward. And it is not to be doubted but that this punishment was laid upon him by God, after that he had conspired to put Stephen to death, together with the other wicked men, that he should be the ringleader of cruelty. For God doth oftentimes punish sins more sharply in the elect than in the reprobate.

Calvin: Act 8:4 - And they were scattered abroad

4.And they were scattered abroad. Luke declareth in this place also, that it came to pass by the wonderful providence of God, that the scattering abroad of the faithful should bring many unto the unity of faith; thus doth the Lord use to bring light out of darkness, and life out of death. For the voice of the gospel, which was heard heretofore in one place only, doth now sound everywhere; in the mean season, we are taught by this example that we must not yield unto persecutions, but rather be encouraged unto valiantness; for, when the faithful flee from Jerusalem, they are not afterward discouraged either with exile or with their present miseries, or with any fear, that they degenerate into slothfulness; ⁵⁰⁰ but they are as ready to preach Christ even in the midst of their calamity as if they had never suffered any trouble. Moreover, Luke seemeth to note that they led a wandering life in that they changed their lodgings often. Therefore, if we desire to be counted their brethren, let us prick forward ourselves so diligently, that no fear or bitterness of cross discourage us, but that we go forward in showing forth the profession of faith; and that we never be weary of furthering the doctrine of Christ; for it is an absurd thing that exile and flight, which are the first exercises of martyrdom, should make us dumb and fainthearted.

Calvin: Act 8:5 - NO PHRASE

5. Luke said that they all preached the Word of God, now he maketh mention of Philip alone, both because his preaching was more fruitful and effectual than the preaching of the rest, and also because there followed notable histories, which he will add afterward. He put the city of Samaria for the city Samaria which was laid waste by Hyrcanus, and built again by Herod, and called Sebaste. Read Josephus, in his Thirteenth and Fifteenth Books of Antiquities. When he saith that Philip preached Christ, he signifieth that the whole sum of the gospel is contained in Christ. The other speech which he useth shortly after is more perfect; yet it all one in effect. He joineth the kingdom of God and the name of Christ together; but because we obtain this goodness through Christ, to have God to reign in us, and to lead an heavenly life, being renewed into spiritual righteousness, and dead to the world, therefore the preaching of Christ containeth this point also under it. But the sum is this, that Christ doth repair with his grace the world, being destroyed; which cometh to pass when he reconcileth us to the Father. Secondly, when he regenerateth us by his Spirit, that the kingdom of God may be erected in us when Satan is put to flight. Moreover, whereas he declared before, that the apostles did not stir one foot from Jerusalem, it is to be thought that he speaketh of one of the seven deacons in this place, whose daughters did also prophesy.

Calvin: Act 8:6 - And the multitude gave ear

6.And the multitude gave ear Luke declareth how the Samaritans did embrace Philip’s doctrine. For he saith that they heard, whereby they took some taste; there was also another prick whereby they were pricked forward, and that was miracles; at length there followed attentiveness. This is the right going forward unto faith; for those which refuse that doctrine which they have not heard, how is it possible that they should ever come unto faith, which cometh by hearing? (Rom 10:14.) Therefore, whereas they were ready to hear, that was the first step unto reverence and attentiveness. And therefore it is no marvel if faith be so rare, and almost none in the world; for how many be there which vouchsafe to hearken when God speaketh? whereby it cometh to pass that the more part rejecteth the truth before they know the same, and have not so much as lightly tasted it. And as hearing is the beginning of faith, so it should not be sufficient of itself, unless the majesty of doctrine should also move the hearts. And surely, whosoever considereth that he hath to do with God, cannot hear him contemptuously when he speaketh; and the very doctrine which is contained in his word shall purchase authority for itself, so that attentiveness shall flow of itself from hearing. As touching miracles we know that there is a double use thereof; they serve to prepare us to hear the gospel, and to confirm us in the faith thereof. The adverb, with one accord, may be joined as well with hearing as with attentiveness. This latter doth like me better, that they were attentive with one accord; and therein doth Luke commend the force and efficacy of Philip’s preaching, because a great number of men was suddenly won to hear attentively with one consent.

Calvin: Act 8:7 - Unclean spirits

7.Unclean spirits He toucheth certain kinds briefly, that we may know with what miracles they ⁵⁰¹ were brought to attribute any authority to Philip. That crying wherewith the unclean spirits cried was a token of resistance. Wherefore this served not a little to set forth the power of Christ, that he did bind the devils with his commandment, though they resisted stubbornly.

Calvin: Act 8:8 - The joy

8.The joy whereof he speaketh is a fruit of faith. For it cannot be but that so soon as we know that God will be favorable and merciful our minds shall be wrapt with incomparable joy, and such as doth far pass all understanding, (Phi 4:7.)

Calvin: Act 8:9 - A certain man named Simon

9.A certain man named Simon This was such a let that it might seem that the gospel could have no passage to come unto the Samaritans; for the minds of them all were bewitched with Simon’s jugglings. And this amazedness was grown to some strength by reason of long space of time. Furthermore experience teacheth what a hard matter it is to pluck that error out of the minds of men which hath taken root through long continuance and to call them back unto a sound and right mind who are already hardened. Superstition made them more obstinate in their error, because they counted Simon not only as a prophet of God, but even as the Spirit of God.

Calvin: Act 8:10 - great power

10. For the surname, great power, tendeth to this end, that whatsoever should otherwise be divine might wax vile through this greatness. Therefore the power of Christ appeareth hereby more plainly, in that Philip brake through these lets; which thing Luke amplifieth,

Calvin: Act 8:11 - they were astonied // The great power of God

11. When he saith that they were astonied, from the least to the greatest. For seeing all men, of what estate soever they were, were deluded, what entrance could the gospel have, especially since it was no mean seducing? for all their senses were besotted. And besides that we see thereby how mighty the truth is, there is also set before us an example of constancy in Philip, who, though he saw no way, yet doth he set hand to the Lord’s work with a valiant courage, waiting for the success which God should give. And thus must we do, we must valiantly attempt whatsoever the Lord commandeth, even when our endeavors seem to be vain. Furthermore, whereas Satan did bewitch the Samaritans, let us know that it is the common punishment of infidelity. All men are not bewitched, indeed, with the jugglings of enchanters, neither are there Simons everywhere, which can so seduce and deceive; but my meaning is, that it is no wonder, ⁵⁰² if Satan do mock men diversely in the dark; for they are subject to all errors whosoever are not governed by the Spirit of God. Furthermore, when Luke saith that they were all seduced one with another, we are taught that neither wit, neither all that reason and wisdom which we have, are sufficient to avoid the craftiness of Satan withal. And surely we see in what foolish and doting errors they were entangled, who were counted in the world wiser than others.

The great power of God Therefore Satan abused the name of God to deceive, which is the most pestilent kind of deceiving, so far is it from being any excuse. It hath been said before, that Simon did take to himself the name of the principal power of God, that he might suppress and surpass whatsoever was elsewhere divine, as the sun darkeneth all the stars with his light. This was wicked and ungodly profaning of the name of God. But we read of nothing which was done here, which is not done as yet daily; for men are bent to nothing more than to translate that to Satan which is proper to God. They pretend religion; but what did this pretense help the Samaritans? Therefore it goeth well with us when God setteth forth to us his power in Christ, and declareth therewith that we must not seek the same anywhere else, and doth discover the sleights and juggling casts of Satan, which we must avoid, to the end he may keep us still in himself.

Calvin: Act 8:12 - When they had believed

12.When they had believed That is the miracle whereof I spake because they heard Philip, who were altogether made astonied with the illusions of Simon; in that they were made partakers of the heavenly wisdom who were blockish and dull. So that they were, after a sort, brought from hell to heaven. Whereas baptism followed faith, it agreeth with Christ’s institution, as concerning strangers, (Mar 16:47 [ sic ],) and those which were without. For it was meet that they should be engrafted into the body of the Church before they should receive the sign; but the Anabaptists are too foolish, whilst they endeavor to prove by these places that infants are not to be baptized. Men and women could not be baptized without making confession of their faith; but they were admitted unto baptism upon this condition, that their families might ⁵⁰³ be consecrated to God; for the covenant goeth thus:

“I will be thy God, and the God of thy seed,”
(Gen 17:7.)

Calvin: Act 8:13 - Simon also himself // He was baptized // Did cleave to Philip

13.Simon also himself He which had besotted the whole city with his witchery receiveth the truth together with others. He which had boasted himself to be the principal power of God submitteth himself to God, [Christ; ] though he were brought to the knowledge of the gospel, not so much for his own sake alone, as for the whole country’s sake, that that offense might be taken out of the way which might have hindered the unskillful. And to this end tendeth that which Luke setteth down afterward, that he wondered at the signs. For God meant to triumph over this man, whom the Samaritans counted a petit God; ⁵⁰⁴ which cometh to pass whilst he is enforced to give glory to the true miracles, after that his vain boasting is taken away. And yet he giveth not himself over sincerely to Christ; for then his ambition, and that wicked and profane account which he made of the gifts of God, should not break out. And yet I am not of their mind who think that he made only a semblance of faith, seeing he did not believe. Luke saith plainly that he believed, and the reason is added, Because he was touched with wondering. How, then, doth he shortly after betray himself to be but a hypocrite? I answer, That there is some mean between faith and mere dissimulation. The Epicures [Epicureans] and Lucianists do profess that they believe, whereas notwithstanding they laugh inwardly, whereas the hope of eternal life is unto them a vain thing; finally, whereas they have no more godliness than dogs or swine.

But there be many who howsoever they be not regenerate with the Spirit of adoption, and do not addict themselves unto God with the true affection of the heart, being overcome with the power of the Word, do not only confess that that is true which is taught, but are also touched with some fear of God, so that they receive doctrine; for they conceive that God must be heard; that he is both the author and also the judge of the world. Therefore, they make no semblance of faith before men, which is none, but they think that they believe. And this faith continueth only for a time, whereof Christ speaketh in Mark, (Mar 4:0; Luk 8:13;) to wit, when the seed of the Word conceived in the mind is, notwithstanding, choked forthwith with divers cares of the world, or with wicked affections, so that it never cometh to any ripeness; yea, rather, it groweth out of kind unto unprofitable corn nothing worth. Such, therefore, was Simon’s faith; he perceiveth that the doctrine of the gospel is true, and he is enforced to receive the same with the feeling of his conscience; but the groundwork is wanting; that is, the denial of himself. Whereupon it followed that his mind was enwrapped in dissimulation, which he uttereth forthwith. But let us know that his hypocrisy was such as he deceived himself in; and not that gross hypocrisy whereof Epicures and such like make boast; ⁵⁰⁵ because they dare not confess the contempt of God.

He was baptized. It appeareth plainly, by this example of Simon that all men have not that grace given them in baptism, which grace is there figured. The opinion of the Papists is this, That unless mortal sin be the cause of let, ⁵⁰⁶ all men receive the truth and effect with the signs. So that they attribute unto the sacraments magical force, as if they did profit without faith, But let us know that the Lord offereth to us by the sacraments, whatsoever the annexed promises do sound; ⁵⁰⁷ and that they are not offered in vain, so that ⁵⁰⁸ being directed unto Christ by faith, we set [seek] from him whatsoever the sacraments do promise. And although the receiving of baptism did profit him nothing then, yet if conversion followed afterward, as some men suppose, the profit was not extinguished nor abolished. For it cometh to pass oftentimes that the Spirit of God worketh afterward after a long time, that the sacraments may begin to show forth their force. ⁵⁰⁹

Did cleave to Philip. Whereas Philip admitted him into his company, it appeareth thereby how hard a matter it is to know hypocrites. And this is a trial of our patience. So Demas was a companion of Paul for a time; afterward he became an unfaithful revolt ⁵¹⁰ (2Ti 4:10,) Finally, we cannot escape this evil, but that wicked men and deceitful will sometimes join themselves unto us; and if at any time the wicked creep craftily into our company, proud censors burden us unjustly, as if we were to answer for their misdeeds. Though we must take heed of facility, which causeth the gospel to be slandered oftentimes, and we must be so much the more vigilant, that we admit none without great choice, forasmuch as we hear that great men have been deceived. He saith that he was made astonied with the greatness of the signs; that we may know that that great power, whereof he boasted, was nothing else but juggling and smokes. And Luke speaketh not in this place of any plain wondering, but of a damp or trance which causeth a man to forget what he doth. ⁵¹¹

Calvin: Act 8:14 - Which were at Jerusalem

14. Luke describeth, in this place, the proceedings of the grace of God in the Samaritans, as he useth to enrich the faithful continually with greater gifts of his Spirit, for we must not think that the apostles took that counsel whereof Luke speaketh, without the instinct of the same God who had already begun his work in Samaria by the hand of Philip; and he useth his instruments diversely unto divers parts of his work, according to his good pleasure. He used Philip as an instrument to bring them unto the faith; now he ordaineth Peter and John to be ministers to give the Spirit and thus doth he foster the unity of his Church when one helpeth another, and not only knit man and man together, but whole churches also. He could have finished that which he had begun by Philip; but to the end the Samaritans might learn to embrace brotherly fellowship with the first Church, he meant to bind them herewith as with a band; secondly, he meant to grant the apostles (whom he had commanded to preach the gospel throughout the whole world — Mar 16:15) this privilege, that they might the better all grow together into one faith of the gospel; and we know that it was otherwise dangerous, lest, seeing the Jews and Samaritans were much unlike in mind and manners, being so divided, they should by this means divide Christ, or at least feign to themselves a new Church.

In the mean season, we see how careful the apostles were to help their brethren; for they stay not until they be requested, but they take this charge upon them of their own accord. The apostles do not this through any distrust, as if they did suspect that Philip did not his duty so uprightly as he ought; ⁵¹² but they set to their hand to help him in his work, and Peter and John came not only to help him, and to be partakers of his labors, but also to approve the same. Again, Philip is not grieved because other men finish that building which he had begun, but they one help another full gently and faithfully; and surely it is ambition alone which will not suffer holy fellowship and mutual imparting of duties to enter. ⁵¹³ Whereas Luke saith that Peter was sent by the rest, we may hereby gather that he was not the chief ruler over his fellows in office; ⁵¹⁴ but did so excel amongst them, that yet, notwithstanding, he was subject to, and did obey the body.

Which were at Jerusalem. This may carry a double meaning, either that all the apostles were at Jerusalem then, or that there were certain resident there when the rest went hither and thither; and I do rather allow this latter, for it is to be thought that they did so divide themselves, that always some of the number might take upon them divers embassages, as occasion was offered, that some might stay at Jerusalem, as in the principal standing. ⁵¹⁵ Again, it may be that after every man had spent some time in his voyage, they were wont to assemble themselves there. It is certain, indeed, that that time which they spent at Jerusalem was not spent in idleness; and, secondly that they were not tied to some one place, forasmuch as Christ had commanded them to go over all the world (Mar 16:15.)

Calvin: Act 8:15 - They prayed

15.They prayed. Undoubtedly they taught first, for we know that they were no dumb persons; but Luke passeth over that which was common to them and Philip, and declareth only what new thing the Samaritans had by their coming, to wit, that they had the Spirit given them then.

Calvin: Act 8:16 - They were only baptized

16. But here ariseth a question, for he saith that they were only baptized into the name of Christ, and that therefore they had not as yet received the Holy Ghost; but baptism must either be in vain and without grace, or else it must have all the force which it hath from the Holy Ghost. In baptism we are washed from our sins; but Paul teacheth that our washing is the work of the Holy Ghost, (Tit 3:5.) The water used in baptism is a sign of the blood of Christ; but Peter saith, that it is the Spirit by whom we are washed with the blood of Christ (1Pe 1:2.) Our old man is crucified in baptism, that we may be raised up unto newness of life, (Rom 6:6;) and whence cometh all this save only from the sanctification of the Spirit? And, finally, what shall remain in baptism if it be separate from the Spirit? (Gal 3:27.) Therefore, we must not deny but that the Samaritans, who had put on Christ, indeed, in baptism, had also his Spirit given them; and surely Luke speaketh not in this place of the common grace of the Spirit, whereby God doth regenerate us, that we may be his children, but of those singular gifts wherewith God would have certain endued at the beginning of the gospel to beautify Christ’s kingdom. Thus must the words of John be understood, that the disciples had not the Spirit given them as yet, forasmuch as Christ was yet conversant in the world; not that they were altogether destitute of the Spirit, seeing that they had from the same both faith, and a godly desire to follow Christ; but because they were not furnished with those excellent gifts, wherein appeared afterwards greater glory of Christ’s kingdom. To conclude, forasmuch as the Samaritans were already endtied with the Spirit of adoptioni the excellent graces of the Spirit are heaped upon them, in which God showed to his Church, for a time as it were, the visible presence of his Spirit, that he might establish for ever the authority of his gospel, and also testify that his Spirit shall be always the governor and director of the faithful.

They were only baptized. We must not understand this as spoken contemptuously of baptism; but Luke’s meaning is, that they were only endued then with the grace of common adoption and regeneration, which is offered to all the godly in baptism. As for this, it was an extraordinary thing that certain should have the gifts of the Spirit given them, which might serve to set forth the kingdom of Christ and the glory of the gospel; for this was the use thereof, that every one might profit the Church according to the measure of his ability. We must note this, therefore, because, while the Papists will set up their feigned confirmation, they are not afraid to break out into this sacrilegious speech, that they are but half Christians upon whom the hands have not been as yet laid. This is not tolerable now because, whereas this was a sign which lasted only for a time, they made it a continual law in the Church, as if they had the Spirit in readiness to give to whomsoever they would. We know that when the testimony and pledge of God’s grace is set before us in vain, and without the thing itself, it is too filthy mockery; but even they themselves are enforced to grant that the Church was beautified for a time only with these gifts; whereupon it followeth that the laying on of hands which the apostles used had an end when the effect ceased. I omit that, that they added oil unto the laying on of hands, (Mar 6:13;) but this, as I have already said, was a point of too great boldness, to prescribe a perpetual law to the Church, that that might be a general sacrament, which was peculiarly used amongst the apostles, (Gal 3:7; Rom 6:6;) that the sign might continue still after that the thing itself was ceased; and with this they joined detestable blasphemy, because they said that sins were only forgiven by baptism, and that the Spirit of regeneration is given by that rotten oil which they presumed to bring in without the Word of God. The Scripture doth testify that we put on Christ in baptism, and that we are engrafted into his body, that our old man may be crucified, and we renewed into righteousness. These sacrilegious robbers have translated that to adorn the false visor of their sacrament which they have taken from baptism. ⁵¹⁶ Neither was this the invention of one man only, but the decree of one council, whereof they babble daily in all their schools.

Calvin: Act 8:17 - When they had laid their hands

17.When they had laid their hands The laying on of hands followeth prayers, whereby they testify that the grace of the Spirit is not included in the external ceremony, which they crave humbly at the hands of another. And yet when they confess that God is the author, they neglect not the ceremony which was delivered them by God to this use; and because they usurp it not rashly, the effect is also annexed. This is the profit and efficacy of signs, because God worketh in them, and yet he remaineth the only giver of grace and distributeth the same according to his good pleasure; but let us remember that the laying on of hands was the instrument of God, at such time as he gave the visible graces of the Spirit to his, and that since the Church was deprived of such riches, it is only a vain visor without any substance. ⁵¹⁷

Calvin: Act 8:18 - And when Simon

18.And when Simon. Simon’s hypocrisy is now discovered, not because that he had feigned before that he believed; for when he was convicted he gave Christ his hand in earnest, like as many yield unto the gospel, lest they strive against God, but in the mean season they continue like to themselves; whereas the denial of ourselves ought to follow true faith. And this is to mix Christ with Satan, when doctrine pierceth not unto the hidden affections of the heart, but the inward uncleanness lieth hidden there. ⁵¹⁸ Therefore God wipeth away that false color now in Simon, lest by professing the name of Christ he deceive both himself and others. For that ambition which was hidden before breaketh out now, when as he desireth to be equal with the apostles. This is now one vice; another is, because while he thinketh that the grace of God is to be sold, he will get some greedy gain thereby. ⁵¹⁹ Whereby it appeareth that he is a profane man, and such as had not tasted the first principles of godliness; for he is touched with no desire of God’s glory; yea, he doth not once think what it is to be a minister of God. As he had heretofore gotten gain by his magic, so he thought that it would be gainsome if he might give the graces of the Spirit. For undoubtedly he hunted after riches, and sought to purchase praise in the sight of the world; and he did God great injury also, because he thought that this heavenly power did nothing differ from his magical enchantments. Now we understand briefly what and how many ways Simon offended. In the gifts of the Spirit he doth not adore, neither acknowledge the power of Christ; he doth not confess that the apostles were endued with heavenly power, to set forth Christ’s glory by their ministry; his own ambition driveth and carrieth him headlong, so that he desireth to become excellent; and to make the world subject to himself, setting God apart, he will buy the Holy Ghost, as if he could be bought with money.

Calvin: Act 8:20 - Peter answered

20.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, ⁵²⁰ 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. ⁵²¹ 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, (1Co 6:9; Eph 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.

Calvin: Act 8:21 - Thou hast no part

21.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, ⁵²² 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 ⁵²³ 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.

Calvin: Act 8:22 - Repent, therefore

22.Repent, therefore Whereas he exhorteth him unto repentance and prayer, he putteth him in some hope of pardon thereby; for no man shall ever be touched with any desire of repentance, save only he which shall believe that God will have mercy upon him; on the other side, despair will always carry men headlong unto boldness. Furthermore, the Scripture teacheth that God is not called upon aright save only by faith. Therefore, we see how Peter raiseth up Simon now unto hope of salvation, whom he had thrown down before with the cruel lightnings and thunderbolts of words; and yet Simon’s sin was no small sin. But, if it could be, we ought to pluck men even out of hell.

Therefore, until such time as even the most wicked men do by manifest signs betray themselves to be reprobates, no one of them is to be handled so sharply but that remission of sins is to be set before him. Yea, we must so deal with those for whom sharp chiding is profitable, by reason of their hardness and stubbornness, that we throw them down with one hand, and set them on foot with the other; for the Spirit of God doth not suffer us to accurse them ⁵²⁴ But Peter seemeth to bring him into some fear and doubt, when he saith, if peradventure. And the Papists go about to prove by this place and such like, that we must pray with doubtful minds; because men may unadvisedly promise themselves certain success in their petitions. But we may readily answer them; for the word ει αρα signifieth as much as if a man should say, If by any means thou must obtain pardon of God. Peter useth this word, not that he may leave Simon’s mind in a perplexity, but that he may the more prick him forward to be earnest in prayer. For the very difficulty doth not a little serve to stir us up; because when we see the thing at hand, we are too careless and sluggish. Therefore Peter doth not terrify Simon, that he may overthrow or trouble all hope of obtaining in his heart, but putting him in sure hope if he shall crave pardon humbly and from his heart, he telleth him only that pardon is hard to be gotten, by reason of the greatness of his offense, to the end he may provoke him unto ferventness; for it is requisite that we may be lightened by faith when we go unto God, yea, that she be the mother of prayer.

Calvin: Act 8:23 - In the gall of bitterness

23.In the gall of bitterness Peter doth sharply reprove Simon again, and striketh him with God’s judgment. For unless he had been compelled to descend into himself, he would never have been turned in good earnest unto God. For there is nothing more deadly for men which are blockish than when we flatter them, or when we do but a little scrape the skin, whereas they ought rather to be thrust through. Therefore, until such time as a sinner shall conceive sorrow and true heaviness by reason of his sin, we must use such severity as may wound his mind; otherwise the rotten sore shall be nourished within, which shall by little and little consume the man himself. Yet let us always observe this mean, that we provide for men’s salvation so much as in us lieth. Moreover, there be two excellent fine metaphors in Peter’s words; the one whereof seemeth to be taken out of Moses, where he forbiddeth that there be not in us any root, from which springeth gall and wormwood, (Deu 29:0.) By which speech is noted the inward wickedness of the heart; when as it hath so conceived the poison of ungodliness, that being therewith infected, it can bring forth nothing but bitterness. To the same end tendeth the binding of iniquity: to wit, when the whole heart is kept bound and tied by Satan. For it falleth out sometimes that men which are otherwise given very godlily, do break out into evil works, who have not their heart corrupt inwardly with poison. We know that hypocrisy is engendered in man’s nature; but when as the Spirit of God doth shine, we are so blinded in our vices, that we nourish them within as if it were some hidden bundle. Therefore Peter’s meaning is, that Simon fell not only in one point, but that his very heart root was corrupt and bitter; that he fell into Satan’s snares not only in one kind of sin, but that all his senses were ensnared, so that he was wholly given over to Satan, and was become the bond-slave of iniquity. In the mean season, we are taught that the greatness of offenses is esteemed not so much according to the fact ⁵²⁵ which appeareth, as according to the affection of the heart.

Calvin: Act 8:24 - Simon answered

24.Simon answered Hereby we gather that he did not so take that which Peter had threatened unto him, but that he did consider that his salvation was sought. And though Peter alone spake, yet he attributeth the speech unto all by reason of the consent. Now ariseth a question what we ought to think of Simon. The Scripture carrieth us no farther, save only unto a conjecture. Whereas he yieldeth when he is reproved, and being touched with the feeling of his sin, feareth the judgment of God; and that done, flieth unto the mercy of God, and commendeth himself to the prayers of the Church; these are assuredly no small signs of repentance; therefore we may conjecture that he repented. And yet the old writers affirm with one consent, that he was a great enemy to Peter afterward, and that he disputed with him by the space of three days at Rome. The disputation is also extant in writing under the name of Clement, but it hath in it such filthy dotings, that it is a wonder that Christian ears can abide to hear them. Again, Augustine, writing to Januarius, saith, that there were divers and false rumors spread abroad in Rome in his time concerning that matter. Wherefore, nothing is more safe than bidding adieu to uncertain opinions, simply to embrace that which is set down in the Scriptures. That which we read elsewhere of Simon may justly be suspected for many causes.

Calvin: Act 8:25 - And they testified

25.And they testified In these words Luke teacheth that Peter and John came not only that they might enrich the Samaritans with the gifts of the Spirit, but also that they might establish them in the faith which they had already received, by approving Philip’s doctrine. For thus much doth the word testify import; as if he should say, that it came to pass by their testimony, that the word of God had full and perfect authority, and that the truth was of force, as being well testified and authentic. Notwithstanding Luke teaeheth therewithal that they were faithful witnesses of God, when he addeth that they uttered the word of God. This was, therefore, the sum of the apostles’ doctrine, faithfully to utter those things which they had learned of the Lord, and not their own inventions, or the inventions of any man else. He saith, that they did this not only in the city, but also in villages. Therefore we see that they were so inflamed to further the glory of Christ, that whithersoever they came they had him in their mouth. So that the seed of life began to be sown throughout the whole region, after that it was preached in the city. ⁵²⁶

Calvin: Act 8:26 - And the angel // To the way which goeth down to Gaza

26.And the angel. Luke passeth over unto a new history, to wit, how the gospel came even unto the Ethiopians. For though he reporteth there was but one man converted unto the faith of Christ, yet because his authority and power was great in all the realm, his faith might spread abroad a sweet smell far and wide. For we know that the gospel grew of small beginnings; and therein appeared the power of the Spirit more plainly, in that one grain of seed did fill a whole country in a small space. Philip is first commanded by the angel to go toward the south; the angel telleth him not to what end. And thus doth God oftentimes use to deal with those that be his, to prove their obedience. He showeth what he will have them to do; he commandeth them to do this or that, but he keepeth the success hidden with himself. Therefore let us be content with the commandment ⁵²⁷ of God alone, although the reason of that which he enjoineth, or the fruit of obedience, appear not by and by. ⁵²⁸ For although this be not plainly expressed, yet all the commandments of God contain a hidden promise, that so often as we obey him, all that work which we take in hand must needs fall out well. Moreover, this ought to be sufficient for us, that God doth allow our studies, when as we take nothing in hand rashly or without his commandment. If any man object, that angels come not down daily from heaven to reveal unto us what we ought to do, the answer is ready, that we are sufficiently taught in the Word of God what we ought to do, and that they are never destitute of counsel who ask it of him, ⁵²⁹ and submit themselves to the government of the Spirit. Therefore nothing doth hinder and keep us back from being ready to follow God, save only our own slothfulness and coldness ⁵³⁰ in prayer.

To the way which goeth down to Gaza All the learned grant that that is called Gaza here which the Hebrews call Haza. Wherefore, Pomponius Mela is deceived, who saith that Cambyses, king of Persia, called that city by this name, because when he made war against the Egyptians, he had his riches laid up there. It is true, indeed, that the Persians call treasure or plenty, Gaza; and Luke useth this word shortly after in this sense, when as he saith that the eunuch was the chief governor of the treasure of Candace; but because that Hebrew word was used before such time as Cambyses was born, I do not think but that it was corrupt afterwards, the letter ה (heth) being changed into g, which thing we see was done in all others almost. The epitheton waste is added for this cause, because Alexander of Macedonia laid waste that old Gaza. Also Luke refuteth those who make Constantinus the builder of the second and new Gaza, who affirmeth that it was an hundred and fifty years before; but it may be that he beautified and enlarged the city after it was built. And all men confess that this new Gaza was situate on the seacoast, distant twenty furlongs from the old city.

Calvin: Act 8:27 - Behold, a man, an Ethiopian // Came [had come] to worship

27.Behold, a man, an Ethiopian He calleth him a man, who he saith shortly after was an eunuch; but because kings and queens in the East were wont to appoint eunuchs over their weighty affairs, thereby it came to pass that lords of great power were called generally ⁵³¹ eunuchs, whereas, notwithstanding, they were men. Furthermore, Philip findeth indeed, now at length, that he did not obey God in vain. Therefore, whosoever committeth the success to God, and goeth on forward thither whither he biddeth him, he shall at length try ⁵³² that all that falleth out well which is taken in hand at his appointment. ⁵³³ The name Candace was not the name of one queen only; but as all the emperors of Rome were called Caesars,, so the Ethiopians, as Pliny withesseth, called their queens Candaces. This maketh also unto the matter that the writers of histories report that that was a noble and wealthy kingdom, because it may the better be gathered by the royalty and power thereof how gorgeous the condition and dignity of the eunuch was. The head and principal place ⁵³⁴ was Meroe. The profane writers agree with Luke, who report that women used to reign there.

Came [had come] to worship Hereby we gather that the name of the true God was spread far abroad, seeing he had some worshippers in far countries. Certes, it must needs be that this man did openly profess another worship than his nation; for so great a lord could not come into Judea by stealth, and undoubtedly he brought with him a great train. And no marvel if there were some everywhere in the East parts which worshipped the true God, because that after the people were scattered abroad, there was also some smell ⁵³⁵ of the knowledge of the true God spread abroad with them throughout foreign countries; yea, the banishment ⁵³⁶ of the people was a spreading abroad of true godliness. Also, we see that though the Romans did condemn the Jewish religion with many cruel edicts, yet could they not bring to pass but that many, even on [in] heaps, would profess the same. ⁵³⁷ These were certain beginnings ⁵³⁸ of the calling of the Gentiles, until such time as Christ, having with the brightness of his coming put away the shadows of the law, might take away the difference which was between the Jews and the Gentiles; and having pulled down the wall of separation, he might gather together from all parts the children of God, (Eph 2:14.)

Whereas the eunuch came to Jerusalem to worship, it must not be accounted any superstition. He might, indeed, have called ⁵³⁹ upon God in his own country, but this man would not omit the exercises which were prescribed to the worshippers of God; and, therefore, this was his purpose, not only to nourish faith privily ⁵⁴⁰ in his heart, but also to make profession of the same amongst men. And yet, notwithstanding, he could not be so divorced ⁵⁴¹ from his nation, but that he might well know that he should be hated of many. But he made more account of the external profession of religion, which he knew God did require, than of the favor of men. And if such a small sparkle of the knowledge of the law did so shine in him, what a shame were it for us to choke the perfect light of the gospel with unfaithful silence? If any do object that the sacrifices were even then abrogated, and that now the time was come wherein God would be called upon everywhere without difference of place, we may easily answer, that those to whom the truth of the gospel was not yet revealed, were retained in the shadows of the law without any superstition. For whereas it is said that the law was abolished by Christ, as concerning the ceremonies, it is thus to be understood, that where Christ showeth himself plainly, those rites vanish away which prefigured him when he was absent. Whereas the Lord suffered the eunuch to come to Jerusalem before he sent him a teacher, it is to be thought that it was done for this cause, because it was profitable that he should yet be framed by the rudiments of the law, that he might be made more apt afterward to receive the doctrine of the gospel. And whereas God sent none of the apostles unto him ⁵⁴² at Jerusalem, the cause lieth hid in his secret counsel, unless, peradventure, it were done that he might make more account of the gospel, as of some treasure found suddenly, and offered unto him contrary to hope; or because it was better that Christ should be set before him, after that being separated and withdrawn from the external pomp of ceremonies and the beholding of the temple, he sought the way of salvation quietly at such time as he was at rest. ⁵⁴³

Calvin: Act 8:28 - He read Esaias

28.He read Esaias The reading of the prophet showeth that the eunuch did not worship a God unadvisedly, according to the understanding of his own head, whom he had reigned to himself, but whom he knew by the doctrine of the law. And surely this is the right way to worship God, not to snatch at bare and vain rites, but to adjoin the word thereunto, otherwise there shall be nothing but that which cometh by chance and is confused. And certainly the form of worshipping prescribed in the law differeth nothing from the inventions of men, save only because God giveth light there by his word. Therefore, those which are God’s scholars do worship aright only, that is, those who are taught in his school. But he seemeth to lose his labor when he readeth without profit. For he confesseth that he cannot understand the prophet’s meaning, unless he be helped by some other teacher. I answer, as he read the prophet with a desire to learn, so he hoped for some fruit, and he found it indeed. Therefore, why doth he deny that he can understand the place which he had in hand? For because ⁵⁴⁴ he manifestly confesseth his ignorance in darker places. There be many things in Isaiah which need no long exposition, as when he preacheth of the goodness and power of God, partly that he may invite men unto faith, partly that he may exhort and teach them to lead a godly life. Therefore, no man shall be so rude an idiot ⁵⁴⁵ which shall not profit somewhat by reading that book, and yet, notwithstanding, he shall, peradventure, scarce understand every tenth verse. Such was the eunuch’s reading. For seeing that, according to his capacity, he gathered those things which served to edification, he had some certain profit by his studies. Nevertheless, though he were ignorant of many things, ⁵⁴⁶ yet was he not wearied, so that he did cast away the book. Thus must we also read the Scriptures. We must greedily, and with a prompt mind, receive those things which are plain, and wherein God openeth his mind. As for those things which are hid from us, we must pass them over until we see greater light. And if we be not wearied with reading, it shall at length come to pass that the Scripture shall be made more familiar by continual use.

Calvin: Act 8:31 - How should I? // He prayed Philip that he would come up

31.How should I? Most excellent modesty of the eunuch, who doth not only permit Philip who was one of the common sort, to question with him, but doth also willingly ⁵⁴⁷ confess his ignorance. And surely we must never hope that he will ever show himself apt to be taught who is puffed up with the confidence of his own wit. Hereby it eometh to pass that the reading of the Scriptures doth profit so few at this day, because we can scarce find one amongst a hundred who submitteth himself willingly to learn. For whilst all men almost are ashamed to be ignorant of that whereof they are ignorant, every man had rather proudly nourish his ignorance than seem to be scholar to other men. Yea, a great many take upon them haughtily to teach other men. Nevertheless, let us remember that the eunuch did so confess his ignorance, that yet, notwithstanding, he was one of God’s scholars when he read the Scripture. This is the true reverence of the Scripture, when as we acknowledge that there is that wisdom laid up there which surpasseth ⁵⁴⁸ all our senses; and yet notwithstanding, we do not loathe it, but, reading diligently, we depend upon the revelation of the Spirit, and desire to have an interpreter given us.

He prayed Philip that he would come up This is another token of modesty, that he seeketh an interpreter and teacher. He might have rejected Philip according to the pride of rich men; for it was a certain secret upbraiding of ignorance when Philip said, Understandest thou what thou readest? But rich men think that they have great injury done them if any man speak homely to them. And, therefore, they break out by and by into these speeches, What is that to thee? or, What hast thou to do with me? But the eunuch submitteth himself humbly to Philip that by him he may be taught. Thus must we be minded if we desire to have God to be our teacher, whose Spirit resteth upon the humble and meek, (Isa 66:2.) And if any man, mistrusting himself, submit himself to be taught, the angels shall rather come down from heaven ⁵⁴⁹ than the Lord will suffer us to labor in vain; though (as did the eunuch) we must use all helps, which the Lord offereth unto us, for the understanding of the Scriptures. Frantic men require inspirations and revelations ⁵⁵⁰ from heaven, and, in the mean season, they contemn the minister of God, by whose hand they ought to be governed. Other some, which trust too much to their own wit, will vouchsafe to hear no man, and they will read no commentaries. But God will not have us to despise those helps which he offereth unto us, and he suffereth not those to escape scot free which despise the same. And here we must remember, that the Scripture is not only given us, but that interpreters and teachers are also added, to be helps to us. For this cause the Lord sent rather Philip than an angel to the eunuch. For to what end served this circuit, that God calleth Philip by the voice of the angel, and sendeth not the angel himself forthwith, save only because he would accustom us to hear men? This is, assuredly, no small commendation of external preaching, that the voice of God soundeth in the mouth of men to our salvation, when angels hold their peace. Concerning which thing, I will speak more upon the ninth and tenth chapters.

Calvin: Act 8:32 - The sentence of Scripture

32.The sentence of Scripture It is properly a text or period. Let us know that he lighted not upon this place by chance but that it came to pass by the wonderful providence of God, that Philip should have a proposition or principle from which the whole sum of Christianity might be set. ⁵⁵¹ Therefore, first, he hath matter of full instruction brought to his hand by the secret direction of the Spirit; secondly, the form is plainly applied to the ministry of man. This is an excellent prophecy of Christ, and above all others to be remembered; because Isaiah saith plainly there ⁵⁵² that such should be the manner of redeeming the Church, that the Son of God do by his death purchase life for men, that he offereth himself in sacrifice to purge ⁵⁵³ men’s sins, that he be punished with the hand of God, and that he go down even unto the very hell, that he may exalt us unto heaven, having delivered us from destruction. In sum, this place teacheth plainly how men are reconciled to God, how they obtain righteousness, how they come to the kingdom of God, being delivered from the tyranny of Satan, and loosed from the yoke of sin; to be brief, whence they must fetch all parts of their salvation.

Notwithstanding, I will only expound those things which Luke here citeth, and there be, indeed, two members. In the former, he teacheth that Christ, to the end he may redeem the Church, ⁵⁵⁴ must needs be so broken, that he appear like to a man which is cast down and past hope. Secondly, he affirmeth that his death shall give life, and that there shall a singular triumph issue out of great despair. Whereas he compareth Christ to a lamb, which suffereth itself to be led and slain, and to a sheep, which offereth herself meekly to be shorn; his meaning is, that the sacrifice of Christ shall be voluntary. And surely this was the way to appease God’s wrath, in that he showed himself obedient. He spake, indeed, before Pilate, (Joh 18:34,) but not to save his life, but rather that he might willingly offer himself to die, ⁵⁵⁵ as he was appointed by the Father, and so might bring that punishment upon himself which was prepared for us. Therefore the prophet teacheth both things, that Christ must needs have suffered that he might purchase life for us, and that he was to suffer death willingly, that he might blot out the stubbornness of men by his obedience. And hence must we gather an exhortation unto godliness, ⁵⁵⁶ as Peter doth; but that doctrine of faith which I have already touched is former ⁵⁵⁷ in order.

Calvin: Act 8:33 - In his humility his judgment // His generation // Because his life is taken from the earth

33.In his humility his judgment The eunuch had either the Greek volume, or else Luke did set down the reading which was then used, as he useth to do. The prophet saith that Christ was exalted out of sorrow and judgment, by which words he signifieth a wonderful victory, which immediately ensued his casting down. For if he had been oppressed with death, there could nothing have been hoped for at his hands.

Therefore, to the end the prophet may establish our faith in Christ, after that he had described him to be stricken with the hand of God, and to be subject to be slain, ⁵⁵⁸ he putteth upon him a new person now; to wit, that he cometh up out of the depth of death as a conqueror, and out of the very hell, being the author of eternal Life. I know, indeed, that this place is diversely expounded. Some there be which understand by this, that he was carried from the prison to the cross; other some there be who think that to be taken away doth signify as much as to be brought to nought. And, indeed, the signification of the Hebrew word, לחה ( lachah) is doubtful, ⁵⁵⁹ as is also the signification of the Greek word αιρεσθαι. But he which shall thoroughly weigh the text, [context,] shall agree with me in that which I have said, that he passeth now from that doleful and unseemly sight which he had set before our eyes, unto the new beginning of unlooked-for glory. Therefore the Greek interpretation differeth not much from the words of the prophet in the sum of the matter. For Christ’s judgment was exalted in his humility or casting down; because at such time as he might seem to be cast down and oppressed, the Father maintained his cause. After this sort judgment shall be taken in this place (as in many other) for right. But it signifieth condemnation in the Hebrew text. For the prophet saith, that after that Christ shall be brought into great straits, and shall be like unto a condemned and lost man, he shall be lifted up by the hand of the Father. Therefore the meaning of the words is, that Christ must first have suffered death, before the Father should exalt him unto the glory of his kingdom; which doctrine must be translated unto the whole body of the Church; because all the godly ought wonderfully to be lifted up with the hand of God, that they be not swallowed up of death. But when God appeareth to be the revenger of his, he doth not only restore them to life but also, getteth to them excellent triumphs of many deaths, as Christ did triumph most gloriously upon the cross; whereof the apostle maketh mention in the Col 2:0.

His generation After that the prophet hath set forth the victorious death of Christ, he addeth now that his victory shall not last only for a small time, but shall go beyond all number of years. For the exclamation of the prophet importeth as much as if he should deny that the perpetuity of Christ’s kingdom can be expressed by the tongue of men. But interpreters have wrested this place miserably. Whereas the old writers have endeavored hereby to prove the Eternal Generation of the Word of God against Arius, it is too far dissenting from the prophet’s mind. Chrysostom’s exposition is never a whit truer, who referreth it unto the human generation. Neither do they understand the prophet’s meaning, which suppose that he inveigheth against the men of that age. Other some think better, who take it to be spoken of the Church, save only that they are deceived in the word generation, which they think doth signify a posterity or issue. But the word דר , ( dor,) which the prophet useth, signifieth, amongst the Hebrews, an age, or the continuance of man’s life. Therefore, undoubtedly this is the prophet’s meaning, that Christ’s life shall endure for ever, when as he shall be once delivered by his Father’s grace from death; although this life, which is without end, appertaineth unto the whole body of the Church; because Christ rose, not that he may live for hlmself, but for us. Therefore, he extolleth now in the members ⁵⁶⁰ the fruit and effect of that victory which he placed in the Head. Wherefore every one of the faithful may conceive sure hope of eternal life out of this place; secondly, the perpetuity of the Church is rather avouched in the person of Christ.

Because his life is taken from the earth This is, to look to, (to be) a very absurd reason, that Christ doth reign with such renown in heaven and earth, because he was cut off. For who can believe that death is the cause of life? But this was done by the wonderful counsel of God, that hell should be a ladder, whereby Christ should ascend into heaven; that reproach should be unto him a passage into life; that the joyful brightness of salvation should appear out of the horror and darkness of the cross; that blessed immortality should flow from the deep pit of death. Because he humbled himself, therefore the Father exalted him, that every knee may bow before him, (Phi 2:10,) etc. Now must we bethink ourselves what fellowship we have with Christ, that it may not be troublesome to any to go the same way.

Calvin: Act 8:34 - The eunuch said to Philip

34.The eunuch said to Philip Here it appeareth what an earnest desire the eunuch had to learn. He wandereth in divers prophecies of Isaiah as through doubtful boughts, ⁵⁶¹ and yet he is not weary of reading. And whilst that he arrogateth nothing to himself, he getteth far more, contrary to his hope, even at a sudden, than he could get during his whole life by taking great pains, if he had brought all his quickness of wit. So the Lord will be unto us a Master, though we be but small, if, acknowledging our ignorance, we be not loth to submit ourselves to learn. And as the seed, covered with earth, lieth hid for a time, so the Lord will illuminate us by his Spirit, and will cause that reading which, being barren and void of fruit, causeth nothing but wearisomeness, to have plain light of understanding. The Lord doth never keep the eyes of his so shut, but that so soon as they are once entered, the way of salvation appeareth unto them in the Scripture; but that they profit ever now and then a little by reading. Yet doth he suffer them to stick fast oftentimes, and permitteth their course to be hindered by some bar which is laid in the way, both that he may try patience of faith in them, and also that he may teach them humility, by putting them in mind of their ignorance, that he may make them more attentive after that they have shaken off drowsiness; that he may make them more fervent in prayer; that he may prick them forward to love the truth more dearly; that he may set forth the excellence of his heavenly wisdom, which is otherwise not so esteemed as it ought. But howsoever the faithful do not attain unto the mark of perfect knowledge, yet they shall always perceive that their labor is not in vain, so that they stop not the way before themselves with proud loathsomeness. ⁵⁶² Let this going forward suffice us until the time of full revelation do come, that even a small taste of knowledge doth drip ⁵⁶³ into us the fear of God and faith.

Calvin: Act 8:35 - Philip, opening his mouth

35.Philip, opening his mouth To open the mouth is taken in Scripture for, to begin a long speech concerning some grave and weighty matter. Therefore Luke’s meaning is, that Philip began to intreat [discourse] of Christ, as it were, with full mouth. He saith that he began with this prophecy, because there is no one which depainteth out Christ more lively; ⁵⁶⁴ and it was then brought ⁵⁶⁵ to his hand. Therefore, after that Philip had showed, by the prophet’s words, after what sort Christ should come, and what was to be hoped for at his hands, he conferred the thing itself afterward, that the eunuch might know that that Christ which was promised was already revealed and given, and that he might understand his power. Where we translate it, that he preached Christ, Luke saith that he preached the gospel. The sense is, that he taught that of Christ which he uttered in his gospel himself, and commanded to be taught; whereby we gather, that when Christ is known, we have the sum of the gospel.

Calvin: Act 8:36 - What letteth me? // If thou believest with all thy heart // I believe that Jesus Christ

36.What letteth me? The eunuch’s baptism ensueth now, whence we gather how greatly he profited in a small time, seeing he offereth himself willingly to give Christ his name. For it must needs be that faith was after a sort ripe in his heart, seeing that he brake out into external profession with such desire. I like not that which Chrysostom noteth, that he was kept back with modesty from requiring baptism plainly; for that interrogation hath greater vehemency than if he should simply have said to Philip, I will have thee to baptize me. But we see that Christ was preached to him in such sort, that he knew that baptism was a sign of new life in him, and that therefore he would not neglect the same, because it was added to the word, and such an addition as was inseparable. Therefore, as he embraced that willingly which he heard concerning Christ, so now he breaketh out with a godly zeal into the external confession of faith; neither doth he think it sufficient for him to believe inwardly before God, unless he testifieth before men that he is a Christian. There might many things have come into his mind, which might have kept him back from being baptized, lest that he should lay himself open to the hatred and rebukes both of the queen, and also of the whole nation. But he denieth that any of these things doth hinder him from desiring to be numbered amongst the disciples of Christ. If being instructed but a few hours he came to this point, how filthy is the sluggishness of those men who suppress the faith which they have conceived, having been taught five, ten, or twenty years?

If thou believest with all thy heart Whereas the eunuch is not admitted to baptism, until he have made confession of his faith, we must fetch a general rule hence, That those ought [not] to be received into the Church, who were estranged from the same before, until they have testified that they believe in Christ. For baptism is, as it were, an appurtenance of faith, and therefore it is later in order. Secondly, if it be given without faith whose seal it is, it is both a wicked and also too gross a profaning. But frantic fellows do both unskillfully and also wickedly impugn baptizing of infants under color hereof. Why was it meet that faith should go before baptism in the eunuch? To wit, because seeing that Christ marketh those alone which are of the household of the Church with this note and mark, they must be ingrafted unto the Church who are to be baptized. And as it is certain that those who are grown up are ingrafted by faith, so I say that the children of the godly are born the children of the Church, and that they are accounted members of Christ from the womb, because God adopteth us upon this condition, that he may be also the Father of our seed. Therefore, though faith be requisite in those which are grown up, yet this is untruly translated unto infants whose estate is far unlike. But certain great men have abused this place, when as they would prove that faith hath no confirmation by baptism. For they reasoned thus, The eunuch is commanded to bring perfect faith unto baptism, therefore there could nothing be added. But the Scripture taketh the whole heart oftentimes for a sincere and unfeigned heart, whose opposite is a double heart. So that there is no cause why we should imagine that they believe perfectly who believe with the whole heart, seeing that there may be a weak and faint faith in him who shall, notwithstanding, have a sound mind, and a mind free from all hypocrisy. Thus must we take that which David saith, That he loveth the Lord with all his heart. Philip had, indeed, baptized the Samaritans before, and yet he knew that they were yet far from the mark. Therefore, the faith of the whole heart is that which, having living roots in the heart, doth yet notwithstanding desire to increase daily.

I believe that Jesus Christ As baptism is grounded in Christ, and as the truth and force thereof is contained there, so the eunuch setteth Christ alone before his eyes. The eunuch knew before that there was one God, who had made the covenant with Abraham, who gave the law by the hand of Moses, which separated one people from the other nations, who promised Christ, through whom he would be merciful to the world. Now he confesseth that Jesus Christ is that Redeemer of the world, and the Son of God; under which title he comprehendeth briefly all those things which the Scripture attributeth to Christ. This is the perfect faith whereof Philip spake of late, which receiveth Christ, both as he was promised in times past, and also showed at length, and that with the earnest affection of the heart, as Paul will not have this faith to be feigned. Whosoever hath not this when he is grown up, in vain doth he boast of the baptism of his infancy. For to this end doth Christ admit infants by baptism, that so soon as the capacity of their age shall suffer, they may addict themselves to be his disciples, and that being baptized with the Holy Ghost, they may comprehend, with the understanding of faith, his power which baptism doth prefigure.

Calvin: Act 8:38 - They went down into the water

38.They went down into the water Here we see the rite used among the men of old time in baptism; for they put all the body into the water. Now the use is this, that the minister doth only sprinkle the body or the head. But we ought not to stand so much about such a small difference of a ceremony, that we should therefore divide the Church, or trouble the same with brawls. We ought rather to fight even an hundred times to death for the ceremony itself of baptism, inasmuch as it was delivered us by Christ that that we should suffer the same to be taken from us. But forasmuch as we have as well a testimony of our washing, as of newness of life, in the figure of water; forasmuch as Christ representeth unto us his blood in the water as in a glass, that we may fet ⁵⁶⁶ our cleanness thence; forasmuch as he teacheth that we are fashioned again by his Spirit, that being dead to sin, we may live to righteousness; it is certain that we want nothing which maketh to the substance of baptism. Wherefore the Church did grant liberty to herself, since the beginning, to change the rites somewhat, excepting this substance. For some dipped them thrice, some but once. Wherefore there is no case why we should be so straitlaced in matters which are of no such weight; ⁵⁶⁷ so that external pomp do no whit pollute the simple institution of Christ.

Calvin: Act 8:39 - When they were come up // Rejoicing

39.When they were come up To the end Luke may at length conclude his speech concerning the eunuch, he saith that Philip was caught away out of his sight. And that was of no small weight to confirm him, forasmuch as he saw that that man was sent unto him by God like to an angel, and that he vanished away before he could offer him any reward for all his pains; whence he might gather that it was no gainful insinuation, seeing that he was vanished away before he had one halfpenny given him. Whereas Philip had no reward at the eunuch’s hand, let the servants of Christ learn hereby to serve him freely, or rather let them so serve men for nothing that they hope for a reward from heaven. The Lord granteth leave, indeed, to the ministers of the gospel to receive a reward at their hands whom they teach, (1Co 9:9,) but he forbiddeth them therewithal to be hirelings which labor for lucre’s sake, (Joh 10:12.) For this must be the mark whereat they must shoot, to gain the men themselves to God.

Rejoicing Faith and the knowledge of God bring forth this fruit always of themselves. For what truer matter of joy can be invented than when the Lord doth not only set open unto us the treasures of his mercy, but poureth out his heart into us, (that I may so speak,) and giveth us himself in his Son, that we may want nothing to perfect felicity? The heavens begin to look clear, and the earth beginneth to be quiet then; the conscience being then delivered from the doleful and horrible feelings of God’s wrath, being loosed from the tyranny of Satan, escaping out of the darkness of death, beholdeth the light of life. Therefore it is a solemn thing amongst the prophets to exhort us to be joyful and to triumph, so often as they are about to speak of the kingdom of Christ. But because those men whose minds are possessed with the vain joys of the world, cannot lift up themselves unto this spiritual joy, let us learn to despise the world and all vain delights thereof, that Christ may make us merry indeed.

Calvin: Act 8:40 - He was found at Azotus

40.He was found at Azotus It is well known, out of the book of Jos 11:22, that Azotus was one of the cities out of which the sons of Anak could not be expelled. It is distant from Ascalon almost two hundred furlongs; the Hebrews call it Ashdod. Thither was Philip carried; there began he to take his journey on foot after the manner of men, sowing the seed of the gospel wheresoever he became, [passed.] This is surely rare and wonderful stoutness, ⁵⁶⁸ that he spreadeth the name of godliness in his journey. And whereas Luke saith expressly that he preached in all cities until he came to Cesarea, and doth not declare that he returned to Samaria, we may thereby conjecture that he staid at Cesarea for a time; and yet I leave this indifferent.

Defender: Act 8:1 - church which was at Jerusalem

The church at Jerusalem had grown inordinately large. In addition to the three thousand converts on the day of Pentecost (Act 2:41), there were many others who had joined. After Peter's second sermon, it was noted that the believers numbered five thousand men, evidently not even counting the women and children (Act 4:4). Later the disciples were called a "multitude" (Act 4:32), and still later it was said that "the number of the disciples multiplied in Jerusalem greatly" (Act 6:7). They were all staying in Jerusalem, enjoying one another's fellowship and the preaching of the apostles. The Lord, however, had commissioned them to go throughout all Judaea, Samaria and eventually "to the uttermost part of the earth" (Act 1:8). Since they had not even started to do this, perhaps it was the Lord who allowed this persecution to arise. Soon they were scattering into the rest of Judaea and into Samaria, and as they scattered, they "went everywhere preaching the word" (Act 8:4). Perhaps modern churches that desire to become large and powerful should be advised by this example (note also, the later church at Laodicea, which had become big and rich in material things, but lukewarm in doctrine and devotion to Christ - Rev 3:14-20). When the Lord blesses a church with many converts and disciples, it may well be more efficient, as well as Christ honoring, for many of its members to scatter abroad to form new churches in other areas where they are more needed. Philip's glad reception in Samaria is a case in point (Act 8:5-8)."

Defender: Act 8:13 - believed also

Simon's "belief" was evidently only a belief in the reality of the signs and wonders performed by Philip (note Christ's rebuke of this kind of belief in Joh 4:48; also compare Joh 2:23-25). These wonders were greater than those Simon was able to perform with his sorceries (Greek mageia, from which we get our word "magic"), and he was envious. In the early Christian literature, he was called Simon Magus, and was said to be a prominent enemy of the true faith."

Defender: Act 8:17 - laid they their hands

This procedure - laying on hands to receive the Holy Ghost - is not normative for all believers. It is only mentioned twice (here and in Act 19:6), and these were both special cases. In this case, it was vital for the new Samaritan believers to be integrated spiritually with the Jerusalem church, since the Jews and Samaritans had been enemies for centuries and this barrier urgently needed to be removed. Consequently, two leaders of the apostles, Peter and John, came to Samaria to confirm the acceptance of the Samaritans on the human level, and the Holy Spirit came to confirm this on the divine level, evidently by supernatural phenomena, as He had done at Pentecost. There is no indication, however, that the Samaritan believers spoke in other tongues. After all, there were only Samaritans present on this occasion, rather than men from many nations, as at Pentecost, so such tongues would have been unintelligible. Whatever the manifestation may have been, it was obvious that the Holy Spirit had fallen on the Samaritans, just as He had on the Jews at Pentecost."

Defender: Act 8:18 - offered them money

The practice of paying money for spiritual privileges has been called "simony" ever since Simon the sorcerer tried to purchase the ability to confer the Holy Spirit on people. His offer, recognizing the superiority of the Holy Spirit's gifts to his own magical abilities, does indicate that the reception of the Holy Spirit by the Samaritans was evidenced by supernatural manifestations of some kind."

Defender: Act 8:27 - man of Ethiopia

Philip had been among the first to go to Samaria with the gospel; now he also was called to witness in the outside world, through this influential official of the ancient kingdom of Ethiopia. The latter seems (like Cornelius, as noted in Acts 10) to have been a proselyte of Judaism, but his witness could bring a significant opening for Christianity to enter Africa."

Defender: Act 8:35 - at the same scripture

Philip realized that the Ethiopian was reading from the great Messianic prophecy of Isa 53:7, Isa 53:8, and it was natural to use this Scripture to preach Christ to him. All the Old Testament Scriptures relate to Christ in one way or another."

Defender: Act 8:37 - If thou believest

This response that Philip gave to the Ethiopian clearly shows that baptism is to be preceded by saving faith in Christ. This truth is also evident from many other Scriptures, but the authenticity of this particular verse has been questioned because of its omission from a number of ancient manuscripts. Either the verse was carelessly omitted by the earliest copyists of the book of Acts, or some ancient scribe deliberately inserted it, with the error in either case being perpetuated thereby into many later copies. Either could be a possibility, although, the latter alternative would seem less probable. In either case, there is no doubt that Philip would have expected a profession of faith from the Ethiopian before he baptized him."

Defender: Act 8:39 - out of the water

It is obvious that the baptism of the Ethiopian eunuch took place in either a river or a pool. He and Philip first "went down both into the water" (Act 8:38), and then came "up out of the water." Any other interpretation than immersion would seem forced and unnatural. There would be no need to go down into a pool for any other reason.

Defender: Act 8:39 - caught away Philip

This was evidently a unique miracle, God somehow translating Philip rapidly from Gaza to Azotus (same as the ancient Ashdod), twenty miles to the north along the Mediterranean coast. For reference to similar miraculous translations in space, see 1Ki 18:12; 2Ki 2:16; Eze 3:14; Eze 8:3. A far greater translation will take place when Christ comes again (1Th 4:16, 1Th 4:17)."

Defender: Act 8:40 - Caesarea

Evidently Philip continued preaching in all the coastal cities until he settled in Caesarea. Twenty years later, Philip is mentioned as residing at Caesarea with his four daughters (Act 21:8, Act 21:9)."

TSK: Act 8:1 - And Saul // there // the church // and they // Samaria // except

And Saul : This clause evidently belongs to the conclusion of the previous chapter; there is scarcely a worse division of chapters than this. Act 7:58, Act 22:20

there : Act 5:33, Act 5:40, Act 7:54; Mat 10:25-28, Mat 22:6, Mat 23:34; Luk 11:49, Luk 11:50; Joh 15:20, Joh 16:2

the church : Act 2:47, Act 7:38, Act 11:22, Act 13:1

and they : Act 8:4, Act 11:19-21; Mat 5:13; Phi 1:12

Samaria : Act 8:14, Act 1:8; Joh 4:39-42

except : Act 5:18, Act 5:20,Act 5:33, Act 5:40; Exo 10:28, Exo 10:29; Neh 6:3; Dan 3:16-18, Dan 6:10,Dan 6:23; Heb 11:27

TSK: Act 8:2 - devout // made

devout : Act 2:5, Act 10:2; Luk 2:25

made : Gen 23:2, Gen 50:10,Gen 50:11; Num 20:29; Deu 34:8; 1Sa 28:3; 2Sa 3:31; 2Ch 32:33; 2Ch 35:25; Isa 57:1, Isa 57:2; Jer 22:10,Jer 22:18; Joh 11:31-35

TSK: Act 8:3

Act 7:58, Act 9:1-13, Act 9:21, Act 22:3, Act 22:4, Act 26:9-11; 1Co 15:9; Gal 1:13; Phi 3:6; 1Ti 1:13

TSK: Act 8:4

Act 11:19, Act 14:2-7; Mat 10:23; 1Th 2:2

TSK: Act 8:5 - Philip // the city // preached

Philip : Act 8:1, Act 8:14, Act 8:15, Act 8:40, Act 6:5, Act 21:8

the city : Rather, ""to a city of Samaria,"" εις [Strong’ s G1519], πολις της Σαμαρειας , for the city of Samaria had been utterly destroyed by Hyrcanus, and the city built by Herod on its site was called Σεβαστη , that is, Augusta, in honour of Augustus. Samaria comprised the tract of country formerly occupied by the tribes of Ephraim and Manasseh, west of Jordan, lying between Judea and Galilee, beginning, says Josephus, at Ginea in the great plain, and ending at the toparchy of Acrabateni. Act 1:8; Mat 10:5, Mat 10:6

preached : Act 8:35-37, Act 5:42, Act 9:20, Act 17:2, Act 17:3; Joh 4:25, Joh 4:26; 1Co 1:23, 1Co 2:2, 1Co 3:11

TSK: Act 8:6 - with one

with one : Act 13:44; 2Ch 30:12; Mat 20:15, Mat 20:16; Joh 4:41, Joh 4:42

TSK: Act 8:7 - unclean // palsies // lame

unclean : Act 5:16; Mat 10:1; Mar 9:26, Mar 16:17, Mar 16:18; Luk 10:17; Joh 14:12; Heb 2:4

palsies : Act 9:33, Act 9:34; Mar 2:3-11

lame : Act 3:6, Act 3:7, Act 14:8-10; Isa 35:6; Mat 11:5, Mat 15:30,Mat 15:31

TSK: Act 8:8

Act 13:48, Act 13:52; Psa 96:10-12, Psa 98:2-6; Isa 35:1, Isa 35:2, Isa 42:10-12; Luk 2:10,Luk 2:11; Rom 15:9-12

TSK: Act 8:9 - used // giving

used : Act 13:6, Act 16:16-18, Act 19:18-20; Exo 7:11, Exo 7:22, Exo 8:18, Exo 8:19, Exo 9:11; Lev 20:6; Deu 18:10-12; 2Ti 3:8, 2Ti 3:9; Rev 13:13, Rev 13:14, Rev 22:15

giving : Act 5:36; Joh 7:18; 2Th 2:4; 2Ti 3:2, 2Ti 3:5; 2Pe 2:18

TSK: Act 8:10 - they // from // the great power

they : 2Co 11:19; Eph 4:14; 2Pe 2:2; Rev 13:3

from : Jer 6:13, Jer 8:10, Jer 31:34; Jon 3:5

the great power : 1Co 1:24

TSK: Act 8:11 - he had

he had : Isa 8:19, Isa 44:25, Isa 47:9-13; Gal 3:1

TSK: Act 8:12 - they believed // concerning // both

they believed : Act 8:35-38, Act 2:38, Act 2:41, Act 16:14, Act 16:15, Act 16:31-34; Mat 28:19; Mar 16:15; Rom 10:10; 1Pe 3:21

concerning : Act 1:3, Act 11:20, Act 20:21, Act 20:25, Act 28:31; Luk 9:2, Luk 9:60

both : Act 5:14; 1Co 11:11; Gal 3:28

TSK: Act 8:13 - Simon // believed // and wondered // miracles and signs

Simon : This Simon was probably, as several learned men suppose, the same who is mentioned by Josephus, as persuading Drusilla to leave her husband, and live with Felix.

believed : Act 8:21; Psa 78:35-37, Psa 106:12, Psa 106:13; Luk 8:13; Joh 2:23-25, Joh 8:30,Joh 8:31; Jam 2:19-26

and wondered : Act 3:10, Act 13:44; Hab 1:5; Joh 5:20, Joh 7:21

miracles and signs : Gr. signs and great miracles, Act 8:7; Mar 16:17

TSK: Act 8:14 - when // received // Peter

when : Act 8:1, Act 11:1, Act 11:19-22, Act 15:4; 1Th 3:2

received : Act 2:41, Act 17:11; Mat 13:23; Joh 12:48; 1Th 2:13; 2Th 2:10

Peter : Act 3:1-3; Gal 2:9

TSK: Act 8:15 - prayed

prayed : Act 2:38; Mat 18:19; Joh 14:13, Joh 14:14, Joh 16:23, Joh 16:24; Phi 1:19

TSK: Act 8:16 - he was // only

he was : Act 10:44-46, Act 11:15-17, Act 19:2

only : Act 2:38, Act 10:47, Act 10:48, Act 19:5, Act 19:6; Mat 28:19; 1Co 1:13-15

TSK: Act 8:17 - laid // they received

laid : Act 8:18, Act 6:6, Act 9:17, Act 13:3, Act 19:6; Num 8:10, Num 27:18; 1Ti 4:14, 1Ti 5:22; 2Ti 1:6; Heb 6:2

they received : Rom 1:11; Gal 3:2-5

TSK: Act 8:18 - he offered

he offered : 2Ki 5:15, 2Ki 5:16, 2Ki 8:9; Eze 13:19; Mat 10:8; 1Ti 6:5

TSK: Act 8:19

Act 8:9-11, Act 8:17; Mat 18:1-3; Luk 14:7-11; Joh 5:44; 1Co 15:8, 1Co 15:9; 3Jo 1:9

TSK: Act 8:20 - Thy // thou // the gift

Thy : Act 1:18; Deu 7:26; Jos 7:24, Jos 7:25; 2Ki 5:26, 2Ki 5:27; Dan 5:17; Hab 2:9, Hab 2:10; Zec 5:4; Mat 27:3-5; 1Ti 6:9; Jam 5:3; 2Pe 2:14-17; Rev 18:15

thou : Act 8:22; Deu 15:9; 2Ki 5:15, 2Ki 5:16; Pro 15:26; Mat 15:19

the gift : Act 2:38, Act 10:45, Act 11:17; Mat 10:8

TSK: Act 8:21 - hast // for

hast : Jos 22:25; Eze 14:3; Rev 20:6, Rev 22:19

for : 2Ch 25:2; Psa 36:1, Psa 78:36, Psa 78:37; Hab 2:4; Mat 6:22-24; Joh 21:17; Heb 4:13; Rev 2:23

TSK: Act 8:22 - Repent // pray // if // the thought

Repent : Act 2:38, Act 3:19, Act 17:30; Rom 2:4; 2Ti 2:25, 2Ti 2:26; Rev 2:21

pray : Act 9:11; Deu 4:29, Deu 4:30; 1Ki 8:47, 1Ki 8:48; 2Ch 33:12, 2Ch 33:13; Isa 55:6, Isa 55:7; Amo 5:6; Mat 7:7, Mat 7:8; Luk 11:9-13; Rev 3:17, Rev 3:18

if : Dan 4:27; Joe 2:13, Joe 2:14; Amo 5:15; Jon 1:6, Jon 3:9; 2Ti 2:25

the thought : Act 8:20; Heb 4:12

TSK: Act 8:23 - the gall // the bond

the gall : Deu 29:18-20, Deu 32:32, Deu 32:33; Job 20:14; Jer 4:18, Jer 9:15; Lam 3:5, Lam 3:19; Heb 12:15

the bond : Psa 116:16; Pro 5:22; Isa 28:22; Joh 8:34; Rom 6:17-22; Tit 3:3; 2Pe 2:4, 2Pe 2:19

TSK: Act 8:24 - Pray

Pray : Gen 20:7, Gen 20:17; Exo 8:8, Exo 10:17, Exo 12:32; Num 21:7; 1Sa 12:19, 1Sa 12:23; 1Ki 13:6; Ezr 6:10, Ezr 8:23; Job 42:8; Jam 5:16

TSK: Act 8:25 - when they had // villages

when they had : Act 1:8, Act 18:5, Act 20:21, Act 26:22, Act 26:23, Act 28:23, Act 28:28, Act 28:31; Joh 15:27; 1Pe 5:12

villages : Luk 9:52-56

TSK: Act 8:26 - The angel // Arise // Gaza // desert

The angel : Act 5:19, Act 10:7, Act 10:22, Act 12:8-11, Act 12:23, Act 27:23; 2Ki 1:3; Heb 1:14

Arise : 1Ch 22:16; Isa. 60:1-22

Gaza : Jos 13:3, Jos 15:47; Zec 9:5

desert : It is probable, that we should refer ερημος [Strong’ s G2048], desert, not to Gaza, but to οδος [Strong’ s G3598], the way; though Gaza was situated at the entrance of the desert, and the ancient city was in ruins, being destroyed by Alexander. Mat 3:1-3; Luk 3:2-4

TSK: Act 8:27 - he arose // a man // queen // and had

he arose : Mat 21:2-6; Mar 14:13-16; Joh 2:5-8; Heb 11:8

a man : Psa 68:31, Psa 87:4; Isa 43:6, Isa 45:14, Isa 60:3, Isa 60:6, Isa 66:19; Jer 13:23, Jer 38:7, Jer 39:16; Zep 3:10

queen : 1Ki 10:1; Mat 12:42

and had : 1Ki 8:41-43; 2Ch 6:32, 2Ch 6:33; Psa 68:29; Isa 56:3-8; Joh 12:20

TSK: Act 8:28 - and sitting // Esaias

and sitting : Act 17:11, Act 17:12; Deu 6:6, Deu 6:7, Deu 11:18-20, Deu 17:18, Deu 17:19; Jos 1:8; Psa 1:2, Psa 1:3; Psa 119:99, Psa 119:111; Pro 2:1-6, Pro 8:33, Pro 8:34; Joh 5:39, Joh 5:40; Col 3:16; 2Ti 3:15-17

Esaias : Act 28:25; Isa 1:1, Isaiah, Luk 3:4, Luk 4:17

TSK: Act 8:29

Act 10:19, Act 11:12, Act 13:2-4, Act 16:6, Act 16:7, Act 20:22, Act 20:23; Isa 65:24; Hos 6:3; 1Co 12:11; 1Ti 4:1

TSK: Act 8:30 - ran thither // Understandest

ran thither : Act 8:27; Psa 119:32; Ecc 9:10; Joh 4:34

Understandest : Mat 13:19, Mat 13:23, Mat 13:51, Mat 15:10, Mat 24:15; Mar 13:14; Luk 24:44-45; Joh 5:39; 1Co 14:19; Eph 5:17; Rev 13:18

TSK: Act 8:31 - How // And he

How : Psa 25:8, Psa 25:9, Psa 73:16, Psa 73:17, Psa 73:22; Pro 30:2, Pro 30:3; Isa 29:18, Isa 29:19, Isa 35:8; Mat 18:3, Mat 18:4; Mar 10:15; Rom 10:14; 1Co 3:18, 1Co 8:2, 1Co 14:36, 1Co 14:37; Jam 1:10,Jam 1:21; 1Pe 2:1, 1Pe 2:2

And he : 2Ki 5:9, 2Ki 5:26, 2Ki 10:15, 2Ki 10:16

TSK: Act 8:32 - He was // as a // and like // opened

He was : Isa 53:7, Isa 53:8

as a : Psa 44:11, Psa 44:12; Jer 11:19, Jer 12:3, Jer 51:40; Rom 8:36

and like : Joh 1:29; 1Pe 1:19, 1Pe 2:21-24

opened : Psa 39:2, Psa 39:9; Mat 26:62, Mat 26:63; Luk 23:34; Joh 18:9-11

TSK: Act 8:33 - his humiliation // judgment // and who // for

his humiliation : Phi 2:8, Phi 2:9

judgment : Job 27:2, Job 34:5; Isa 5:23, Isa 10:2; Hab 1:4; Mat 27:12-26; Joh 19:12-16

and who : Psa 22:30; Isa 53:8, Isa 53:12

for : Psa 22:15; Isa 53:10,Isa 53:12; Dan 9:26; Zec 13:7

TSK: Act 8:34 - of whom

of whom : Mat 2:2-4, Mat 13:36, Mat 15:15

TSK: Act 8:35 - opened // began // preached

opened : Act 10:34; Mat 5:2; 2Co 6:11

began : Act 18:28, Act 26:22, Act 26:23, Act 28:23; Luk 24:27, Luk 24:44-47

preached : Act 3:20, Act 9:20, Act 11:20, Act 17:3, Act 17:18, Act 19:13; 1Co 1:23, 1Co 2:2; Eph 4:21; 1Pe 1:11, 1Pe 1:12

TSK: Act 8:36 - See

See : Act 10:47; Eze 36:25; Joh 3:5, Joh 3:23; Tit 3:5, Tit 3:6; 1Jo 5:6

TSK: Act 8:37 - If // he answered // I believe

If : Act 8:12, Act 8:13, Act 8:21, Act 2:38, Act 2:39; Mat 28:19; Mar 16:16; Rom 10:10

he answered : 1Pe 3:21

I believe : Act 9:20; Mat 16:16; Joh 6:68, Joh 6:69, Joh 9:35-38, Joh 11:27, Joh 20:31; 1Co 12:3; 1Jo 4:15, 1Jo 5:1, 1Jo 5:5, 1Jo 5:10-13

TSK: Act 8:38 - and he baptized

and he baptized : Joh 3:22, Joh 3:23, Joh 4:1

TSK: Act 8:39 - were // the Spirit // and he

were : Mat 3:16; Mar 1:10 *Gr.

the Spirit : 1Ki 18:12; 2Ki 2:16; Eze 3:12-14, Eze 8:3, Eze 11:24; 2Co 12:2-4

and he : Act 8:8, Act 13:52, Act 16:34; Psa 119:14, Psa 119:111; Isa 35:1, Isa 35:2, Isa 55:12, Isa 55:13, Isa 61:10, Isa 66:13, Isa 66:14; Mat 13:44; Rom 5:2, Rom 15:10-13; Phi 3:3, Phi 4:4; Jam 1:9, Jam 1:10, Jam 4:16

TSK: Act 8:40 - at // he preached // Caesarea

at : Jos 15:46, Jos 15:47; 1Sa 5:1; Zec 9:6, Ashdod

he preached : Luk 10:1, Luk 10:2; Rom 15:19

Caesarea : Act 10:1, Act 21:8, Act 23:23, Act 23:33, Act 25:4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Act 8:1 - Consenting unto his death // A great persecution against the church // All scattered abroad // Except the apostles

Act 8:1-8 The disciples being dispersed by reason of a great

persecution at Jerusalem, a church is planted by

Philip in Samaria.

Act 8:9-13 Simon the sorcerer is baptized, with many others.

Act 8:14-17 Peter and John are sent thither, who by prayer and

imposition of hands give the Holy Ghost.

Act 8:18-25 Simon offereth money for the like power, is sharply

reproved by Peter for his wickedness and hypocrisy,

and admonished to repent: the apostles return to

Jerusalem, having preached the word.

Act 8:26-40 Philip is sent by an angel to convert and baptize an

Ethiopian eunuch.

Consenting unto his death well pleased with it, (as the word implies), and did approve it in thought, word, and deed, Act 22:4,20 ; which is here noted in the beginning of the narrative concerning this great apostle, that we might consider oiov ex oiou , what a great change the grace of God did make; which was by him, and is by us the more to be acknowledged and magnified.

A great persecution against the church not, as heretofore, against the apostles only; but now it was against the whole church.

All scattered abroad the multitude of believers, at least as many as could flee; which was allowed, or rather commanded, Mat 10:23 , when they were persecuted in one city, to flee unto another; especially such as were teachers amongst them (besides the apostles) were forced to remove from Jerusalem, and by this means did publish the gospel in all places whither they came; so that what was intended for the hinderance, God did overrule towards the furtherance, of the gospel; as he did afterwards, Phi 1:12 , and still does, and ever will do.

Except the apostles who were commanded to stay at Jerusalem, Act 1:4 ; there they were to make their beginning, Luk 24:47 , and from thence to proceed unto other parts, Isa 2:3 ; and whilst God had any work for them to do at Jerusalem, they knew that God could and would defend and maintain them in the midst of their enemies, as he had done the bush in the fire, Exo 3:3 .

Poole: Act 8:2 - Made great lamentation over him

It was an argument that they were devout (religious) indeed, that they durst, amongst such a multitude of persecutors and furious zealots, own their esteem for St. Stephen. It was piacular amongst the Jews, to touch the dead corpse of such a one as was put to death for blasphemy; and these perform such funeral rites for him, as were used for such only as were of note and eminency.

Made great lamentation over him as the Jews were wont to do at the funeral especially of eminent persons: thus it was done at Jacob’ s interment, Gen 50:10 ; and thus had been done more lately at Lazarus’ s funeral, Joh 11:1-44 , even by our Saviour himself, Act 8:35 : which lamentation was the greater, because of the church’ s loss at such a time.

Poole: Act 8:3 - He made havoc of the church // Entering into every house // Haling men and women // Committed them to prison

He made havoc of the church Saul was a degree beyond the ordinary sort of persecutors, and was, as he does acknowledge himself, eminently injurious, 1Ti 1:13 .

Entering into every house house after house, sparing none.

Haling men and women as by the hair of their heads.

Committed them to prison this to be sure the Jews had yet retained power from the Romans to do. All this is but as a foil, to illustrate more the riches of God’ s mercy towards Saul.

Poole: Act 8:4

Now the partition wall was about to be broken down, and the Gentiles to be taken into the pale of the church, God provides this strange means towards it. The disciples are forced to flee for their lives out of Jerusalem, and have an opportunity to preach Christ and the gospel wheresoever they came: thus God can make light to come out of darkness, and makes Japheth to dwell in the tents of Shem, Gen 9:27 .

Poole: Act 8:5 - Philip // Samaria // Preached Christ

Philip not the apostle, but the deacon of that name; for the apostles remained at Jerusalem, as Act 8:1 .

Samaria is a name both of a city and a country, so called from the chief city, 1Ki 16:24 : here it is taken for that city, or at least a city in that country.

Preached Christ the doctrine of Christ, his miraculous birth, holy life and death, and glorious resurrection and ascension, together with remission of sins only by faith in his name, &c.

Poole: Act 8:6 - Gave heed // Hearing and seeing the miracles which he did

Gave heed a good preparation towards their conversion, seeing faith cometh by hearing, Rom 10:17 .

Hearing and seeing the miracles which he did these miracles were as so many evidences of the truth he spake, by which he showed God’ s authority for what he said.

Poole: Act 8:7 - Unclean spirits, crying with loud voice // Taken with palsies

Unclean spirits, crying with loud voice this is frequently mentioned, as Mat 8:29 Mar 1:26 3:11 5:8 Luk 4:41 , to show how doth these evil spirits are to be forbid and kept from tormenting and destroying of us; and they are called unclean spirits, because they delight in sin, and instigate men unto it, which is spiritual uncleanness, and defile the soul.

Taken with palsies and other diseases and infirmities: this was promised, Mar 16:17,18 , that they which believe should cure in Christ’ s name, or by his power.

Poole: Act 8:8 - Great joy // In that city

Great joy not only for the cures wroght upon their bodies, but much more for the word of reconciliation and salvation preached unto their souls: joy in the Holy Ghost, is one of the effects of the kingdom of God, Rom 14:17 .

In that city the despised Samaria rejoices, and the formerly beloved city of Jerusalem repines, at the gospel; such strange alterations does the free grace of God make.

Poole: Act 8:9 - Used sorcery // Bewitched the people // Some great one

Used sorcery magical enchantments, as a wizard.

Bewitched the people caused them, as men in an ecstasy, to be amazed at and afraid of him.

Some great one as if he had been God, or at least had some great favour with him, and had received some extraordinary power from him. Ecclesiastical histories speak much of him, and tell us that he had a statue set up in Rome for him, inscribed, To Simon the holy God.

Poole: Act 8:10 - From the least to the greatest // This man is the great power of God

From the least to the greatest showing how general their mispersuasion was; and no condition is exempt from the grossest mistakes, if not prevented by the grace of God.

This man is the great power of God it is said of this Simon, that he gave out himself to be that god, which any nation held to be the chiefest; and that he was the Messias of the Jews, and the God of the Gentiles.

Poole: Act 8:11 - They had regard // Bewitched them // With sorceries

They had regard they acquiesced in what he said, and yielded obedience unto it; not only attending to his words with their ears, but with their hearts: so true is that which our Saviour says, Joh 5:43 , If any man come in his own name, him will ye receive. These Samaritans shall rise up in judgment against most men, who do not thus regard what was said by Christ, and such as he hath sent.

Bewitched them made them as out of their wits; they were not themselves, and could not act their reason.

With sorceries such wonders as by the permission of God, and Satan’ s power, he did.

Poole: Act 8:12 - When they believed // Concerning the kingdom of God // Both men and women

When they believed before they were baptized, being adult and strangers from the covenant, they must first evidence their right unto it, and profess their faith in Christ, and testify their conversation.

Concerning the kingdom of God the kingdom of grace, and the kingdom of his glory, which is one and the same, being begun here, but consummated in heaven hereafter.

Both men and women women under the gospel are as capable of this seal of the covenant as men.

Poole: Act 8:13 - Simon himself believed // He continued with Philip // And wondered, beholding the miracles and signs which were done

Simon himself believed Simon believed with an historical faith, that it was indeed true, that our Saviour had done miracles, and did rise from the dead, but his faith, to be sure, was dead all the while; neither did he believe with his heart, or purpose to live according to the law of Christ, which is the life of faith.

He continued with Philip kept him constantly company, and was amongst the forwardest of the professors of Christ’ s faith.

And wondered, beholding the miracles and signs which were done thus the magicians of Egypt were brought to acknowledge the finger of God, Exo 8:19 , although their hearts were hardened.

Poole: Act 8:14

These were sent that they might further confirm the doctrine which Philip had preached amongst the Samaritans, and by apostolical authority constitute a church in Samaria.

Poole: Act 8:15 - They // Prayed for them // That they might receive the Holy Ghost

They Peter and John.

Prayed for them in this particular they did not pray for all that believed, amongst whom there were several women, Act 8:12 .

That they might receive the Holy Ghost those extraordinary gifts of tongues, of prophesying of working miracles, &c. See Act 10:45 .

Poole: Act 8:16 - For as yet he was fallen upon none of them // They were baptized in the name of the Lord Jesus

For as yet he was fallen upon none of them by which it is plain that the Holy Ghost as the author of saving grace, is not here meant, for so he was fallen upon all them that did believe, for faith is the gift of God; but he was not yet bestowed upon them as the author of those extraordinary gifts mentioned Act 2:4 .

They were baptized in the name of the Lord Jesus:

1. They were baptized by his authority and commission, Mat 28:19 .

2. By baptism they now belong unto and are united with him; they are baptized into Jesus Christ, Rom 6:3 .

Poole: Act 8:17 - They received the Holy Ghost

That this laying on of the hands of the apostles was not intended here as any rite whereby the apostles did confirm some, or ordain others, seems evident from the context.

They received the Holy Ghost the power of speaking with tongues, and working of miracles; which throughout this book is so often spoken of in this acceptation.

Poole: Act 8:18 - The Holy Ghost // He offered them money

The Holy Ghost those extraordinary gifts before mentioned; for this appeared visibly and audibly, and by this indeed was signified the great change God’ s Spirit makes where he comes.

He offered them money this notorious hypocrite values these outward gifts; how much more valuable are the inward and spiritual gifts of God!

Poole: Act 8:19

Such an extraordinary power of working miracles he did not desire that he might glorify God, or confirm the truths of the gospel (now professed by him); but out of an insatiable desire of gain, and ambition to keep up his reputation, seeing how the apostles had done beyond what he was able to do.

Poole: Act 8:20 - Thy money perish with thee // Thou hast thought

Thy money perish with thee a formal execration or curse, not only on his money, but also upon Simon himself; but always to be conditional, viz. unless he repented.

Thou hast thought: our hearts are to be watched over; our thoughts may be exceeding sinful, as here, which made his words or desires to be so ill taken.

Poole: Act 8:21 - Neither part nor lot in this matter // Thy heart is not right in the sight of God

Neither part nor lot in this matter no inheritance or share in such a thing as this, to wit, either in the receiving or conferring the Holy Ghost; or in that eternal life which we preach; thou hast no part in it, neither art thou fit to be a minister of it.

Thy heart is not right in the sight of God: the apostle had the gift of discerning of spirits, which is mentioned 1Co 12:10 ; which might cause the execration in the foregoing verse, and in divers other places of Scripture, 2Ti 4:14 .

Poole: Act 8:22

The only remedy and help in his (otherwise) desperate case. This is not spoken as if it were doubtful whether true repentance should obtain pardon, but whether Simon Magus’ s repentance were true. Repentance is a condition under which God proposeth our pardon and forgiveness, but it is far from being the cause of it.

Poole: Act 8:23 - The gall of bitterness // The bond of iniquity

The gall of bitterness the same with gall and wormwood, Deu 29:18 : or gall and bitterness; signifying a very bad constitution and disposition of soul or mind, such as may be compared unto that meat which the gall of any creature hath corrupted. And for Simon Magus to be in the gall of bitterness, is yet worse than to have the gall of bitterness in him; as to be born in sin, which the Pharisees upbraided the blind man with, Joh 11:34 , denotes more intended thereby than that he had sin from his birth in him: thus David bewails that he was shapen in iniquity, Psa 51:5 and thus may those expressions of St. Paul be understood, of being in the flesh, and being in the Spirit, Rom 8:9 . This also shows (if any sensible or outward thing could show it) what a bitter and poison my thing sin is, no gall so bitter, no poison so deadly.

The bond of iniquity either the judgment St. Peter had threatened to deter him from sin was this bond, or his sin itself might be rather so called: the we read of the bands of wickedness, Isa 58:6 . One sin is twisted with another, hard to be severed or broken, and draws on judgment powerfully.

Poole: Act 8:24

Simon Magus was convinced that he was indeed such as the apostles had spoken him to be; and knowing them to be powerful with God, he desires this of them. He feigns himself to be a true penitent, being terrified with the threatening of St. Peter, Act 8:20 , and probably fearing the punishment of Ananias and Sapphira might befall him, which it is likely he had heard of.

Poole: Act 8:25

Not only in the chief city, but in the smallest villages, these great apostles spend their pains; for so it was promised unto them that they should receive power to do, Act 1:8 .

Poole: Act 8:26 - desert

Some speak of two Gazas, one distinguished from the other by this epithet of

desert but rather there were two ways unto one and the same Gaza, and that it was not the city but the way unto it, which is called desert; by which difference, here mentioned, the angel admonishes Philip not to go the ordinary road, but the more unusual road over the mountians, which was rarely travelled over, but was now necessary to be gone in to meet with the eunuch. God telleth our wanderings, and ordereth our steps.

Poole: Act 8:27 - A man of Ethiopia // An eunuch // Candace // Come to Jerusalem for to worship

A man of Ethiopia: the Ethiopians were the most despicable unto the Jews; and Homer calls them, escatoi anorwn ; but God would now show that there is no difference of nations with him; but in every nation, he that worketh righteousness shall be accepted, Act 10:35 .

An eunuch in great esteem in courts, especially to attend on queens, to avoid all suspicion: here that prophecy was fulfilled, Isa 56:4,5 : though both in the Hebrew and (anciently) in the Greek tongue a eunuch signified more largely, viz. any attendant in the chamber.

Candace a name common to the queens of that country; as all the kings of Egypt were called Pharaohs, and the emperors of Germany are called Caesars.

Come to Jerusalem for to worship being a proselyte, he had been to worship God in that solemn festival of the passover.

Poole: Act 8:28

He had some knowledge of the true God, whom he came to worship, and he endeavours after more: and to him that thus hath, shall be given; and they that thus seek, shall find. God will rather work a miracle, than that any that sincerely desire and faithfully endeavour to know him, or his will, should be disappointed.

Poole: Act 8:29 - The Spirit said // Go near // Join thyself to this chariot

The Spirit said either by the ministry of an angel, as Act 8:26 , or by inspiration immediately by himself.

Go near so near that you may speak with him that sits in it.

Join thyself to this chariot stick close unto it, and leave it not.

Poole: Act 8:30 - Philip ran thither to him // Heard him read the prophet Esaias // Understandest thou what thou readest?

Philip ran thither to him hastening to obey the Divine command, and coveting to gain a soul.

Heard him read the prophet Esaias with a loud voice, it is like, to instruct some of his attendants.

Understandest thou what thou readest? Without understanding our reading is but as the tinkling of a cymbal.

Poole: Act 8:31

A wonderful modesty and humility in so great a man: he takes well Philip’ s interposing, and questioning with him; he acknowledges his ignorance, and desires further instruction, and condescends to be taught by one so much his inferior.

Poole: Act 8:32

God’ s providence is remarkable, that the eunuch should be reading this very scripture, which contains such fundamental truths, and which he had most need for to be informed of. The words referred unto are in Isa 53:7 . Whether read in the Hebrew tongue, which the eunuch might have learned of many Jews living in Ethiopia; or whether they were read out of the translation of the Seventy, which was then in common use, is not so necessary an inquiry; both being to the same intent and purpose. Christ was indeed as a sheep for his patience, not opening his mouth to defend his own case; but especially he was as a sheep in being a sacrifice for us, the true paschal Lamb that causeth the destroyer to pass from us; and yet he is our Shepherd too, to supply and preserve us, Psa 23:1 .

Poole: Act 8:33 - In his humiliation // his judgment // was taken away // Who shall declare his generation? // For his life is taken from the earth

In his humiliation when our blessed Saviour was in his lowest condition, and the utmost degree of his exinanition; his soul being made a sacrifice for us, and suffering that desertion for a time we had merited for ever, and his body laid in the grave as in a prison; then

his judgment the punishment which was inflicted upon him in our stead,

was taken away for he brake the bonds of death, and opened the prison door: this was foretold, although in somewhat differing expressions, by the prophet Isaiah, Isa 53:7,8 .

Who shall declare his generation? Those that shall be brought forth by this travail of his soul are innumerable, or his own eternal generation (who could do such great things as overcame death itself for us) is inexpressible: but by generation others (more to the scope of this place) understand Christ’ s duration, or abiding, notwithstanding that he died; genea , does often signify duration; and thus it is an ordinary expression with the prophet, Isa 34:10,17 , from generation to generation: now none can comprehend that eternal duration of Christ, who dies no more, Rom 6:9 , and of whose kingdom there is no end, Luk 1:33 .

For his life is taken from the earth Christ aquired his glory by his suffering; his very exceeding great weight of glory was indeed wrought for him by his afflictions, (as for us, 2Co 4:17 ), his becoming obedient unto the death was the cause why he was so highly exalted, Phi 2:8,9 .

Poole: Act 8:34 - Of whom speaketh the prophet this? // Of himself, or of some other man?

Of whom speaketh the prophet this? The modestly inquisitive man does get understanding; this question (God so ordering it) brings in the discourse concerning our Saviour.

Of himself, or of some other man? This the eunuch might well make a question, because Isaiah himself suffered much under Manasseh.

Poole: Act 8:35 - Opened his mouth // Began at the same Scripture // Preached unto him Jesus

Opened his mouth so they were said to do when they began to speak of some weighty matter.

Began at the same Scripture showing that the prophet, in that most signal prophecy, Isa 53:7,8 could not mean such things of himself, nor of Jeremiah, or of any other.

Preached unto him Jesus things in that prophecy are applicable unto our blessed Saviour, but to none else.

Poole: Act 8:36 - A certain water // What doth hinder me to be baptized?

A certain water this water is supposed to be a fountain in a town called Bethsora, or a river called Eleutherus, which in that road must needs be passed over; it being otherwise very dry, and water very scarce there.

What doth hinder me to be baptized? Although it was not expressly mentioned, Philip had informed this eunuch concerning baptism, its nature and use, which made him express such desire after it; which else he had not done.

Poole: Act 8:37 - With all thine heart // I believe that Jesus Christ is the Son of God

With all thine heart: a verbal profession is not a sufficient believing, Rom 10:10 though we can discern no other, yet God can, and will not he mocked: Philip, in God’ s name, requires a faith with all the heart, and not such as Simon Magus had, who is said to believe, and be baptized, Act 8:13 .

I believe that Jesus Christ is the Son of God this was the only thing necessary, either then or now, if rightly understood. The eunuch was instructed concerning God out of the law, and was one of them that waited for his salvation; which here he acknowledgeth to be only found in Christ, whom he owns to be the Messiah, who made his soul an offering for sin, Isa 53:10 , and did bear our griefs, and carried our sorrows, Isa 53:4 , and was wounded for our transgressions, Isa 53:5 ; for all these things Philip had told him were meant of our Saviour, which he did believe were so to be understood.

Poole: Act 8:38

In hot countries this was usual, to baptize by dipping the body in the water; and to this the apostle alludes, when he tells the Corinthians, 1Co 6:1 , that they are washed: but God will have mercy, and not sacrifice; sprinkling being as effectual as washing, and as significative also, representing the sprinkling of the blood of the paschal lamb, of which we read, Exo 12:3 , which presignified the sprinkling the blood of Jesus, that Lamb of God which taketh away the sins of the world; and our hearts must by it be sprinkled from an evil conscience, Heb 10:22 . It is not the more or the less of the outward element which makes the sacraments effectual; but they are effectual only as they are God’ s appointments, and attended upon according to his will.

Poole: Act 8:39

Philip was suddenly and extraordinarily taken away from the eunuch’ s sight and company, that thereby the eunuch might be the more assured of the truth of those things which had been taught by him. The rejoicing was the effect of his faith; being now justified, he had peace with God through our Lord Jesus Christ, Rom 5:1 .

Poole: Act 8:40 - Azotus

Philip was set down by the Spirit at Ashdod of the Philistines, which is called by the Septuagint

Azotus: names of persons and places do in tract of time vary. This place had been famous for the idol Dagon, 1Sa 5:3 , and for being a chief place of the Philistines, those enemies to God’ s church; but Christ, when he comes, can cast Satan out of his strongest holds. This Azotus is accounted thirty-four miles from Gaza.

Haydock: Act 8:1 - Were dispersed // And Samaria

Were dispersed. During this great persecution of the Church, those who could not conceal themselves, were dispersed into different countries. Thus did the Almighty make use of the malice of his enemies, to the greater exaltation and glory of his own name. For those who fled, carried with them the light of the gospel, wherever they went. (Tirinus) ---

They were burning torches, which communicated of their holy fire to every place, in which they were scattered. (St. Augustine, Serm. cxvi.) ---

Thus was the gospel disseminated from Jerusalem into all Judea and Samaria. ---

And Samaria. Though our Saviour in his life time had forbid them to preach to the Samaritans, (Matthew x. 5.) they now knew that the time of that precept was past. (Witham)

Haydock: Act 8:2 - Took care

Took care. In an ancient work, which give the history of the finding of St. Stephen's body, generally considered authentic, and printed at the end of the 7th volume of St. Augustine's works, we find the following account. "Stephen having been stoned without the northern gate, lay there without burial one day and a night, according to the order of the Jewish rulers, that his body might become a prey to birds and beasts, but God did not suffer either to touch it." ---

"Then I, Gamaliel, compassionating these servants of Jesus Christ, and desiring to have some share in the faith and religion of this holy man, sent among the Jews some Christians who feared God, dwelling at Jerusalem, to take away privately the body, and bring it in my chariot to my country house, where it was deposited in my tomb towards the east, and we mourned over it for forty days," &c. It is an injury to pray for a martyr, who ought to assist us by his prayers. (St. Augustine, Serm. xvii.) ---

We see great devotion used in burying his body, and four centuries afterwards, at the finding and translating thereof. Very many miracles were performed on that occasion, as St. Augustine witnesses in his work de Civitate Dei, lib. xxii. chap. 8, and Serm. de S. Steph. T. viii.

Haydock: Act 8:10 - This man is the power of God, which is called

This man is the power of God, which is called (that is, which is truly) great. Simon pretended to be God, and the great God. See St. Irenæus, lib. i. chap. 20.

Haydock: Act 8:11 - He had bewitched them with his sorceries

He had bewitched them with his sorceries, [1] or magic: he had put them out of their wits, turned their heads, charmed them, stupefied them. (Witham)

===============================

[BIBLIOGRAPHY]

Dementasset, Greek: exestakenai autous. So ver. 13. Stupens admirabatur, the same word, Greek: existato.

Haydock: Act 8:13 - Simon himself believed

Simon himself believed. That is, pretended to believe, that he might obtain the power of speaking in tongues, and working miracles, which was frequently imparted to the faithful at baptism. (Menochius) ---

He was filled with pride and presumption, says St. Augustine. He wished to imitate the prodigies of the apostles, but loved not their justice, nor the truth they preached. He entered into the Church, and desired baptism, not to obtain the grace of justification, but to have an occasion of extolling himself. He wished to walk in wonders above himself. (In Psalm cxxx.)

Haydock: Act 8:15 - The Holy Ghost

The Holy Ghost, which the apostles came to give the Samaritan Neophytes, was not the spirit of grace, of justice, and of sanctity, for that they had received at baptism; but the spirit of strength, to confess with confidence and freedom the name of Jesus, and the supernatural and miraculous graces, usually at that time granted to the faithful, by the imposition of hands. Philip did not administer the sacrament, because he could not; he was not a bishop. Hence now in the Church, we see only the chief pastors do it, præcipuos et non alios videmus hoc facere. See St. John Chrysostom, hom. xviii. in Acta. ---

There is no mention here, it is true, of unction, but the most venerable antiquity clearly specifies it. St. Cyprian, in the third age [third century], says: "it is moreover necessary, that he who has been baptized, should be anointed, that having received the chrism, that is, the unction, he may be the anointed of God." (Ep. lxx.) ---

In the next age [fourth century], St. Pacianus writes: "Do you say that this (the power of remitting sins) was granted only to the apostles? Then I say, that they alone could baptize, and give the Holy Spirit, for to them alone was the command of doing it given. If, therefore, the right of conferring baptism, and of anointing, descended to their successors, to them also has come the power of binding and loosing." (Ep. i. ad Sym. Bibl. Max. T. iv. p. 307)

Haydock: Act 8:17 - They received the Holy Ghost

They received the Holy Ghost. Not but that they had received the grace of the Holy Ghost at their baptism; but not that plentitude of grace, and those gifts, which they received from bishops in the sacrament of confirmation. This sacrament, as St. John Chrysostom observes,[2] St. Philip, the deacon, had not the power to give. (Witham)

===============================

[BIBLIOGRAPHY]

St. John Chrysostom, hom. xviii. Greek: oude gar eichen exousian.

Haydock: Act 8:18 - Simon ... offered them money

Simon ... offered them money. From hence it is called the sin of simony, to but, sell, or give money for benefices, and spiritual things. It was vanity that made Simon desire this power. (Witham) ---

Hence to give or receive money in exchange, or as a price for any spiritual good whatever, is justly esteemed sinful. It is called simony, from the name of the person, who was first engaged in this sin. (Haydock) ---

Simon acts the part of a tempter to the apostles, and wishes to draw them into prevarication by offering money for what was above all price, and of what they were not the proprietors, but the dispensers. (St. Clement of Rome)

Haydock: Act 8:20 - May thy money perish with thee

May thy money perish with thee; or go with thee to perdition. This was a prophecy, says St. John Chrysostom, of St. Peter who saw him incorrigible, and that he would not repent. (Witham)

Haydock: Act 8:21 - Nor lot in this matter

Nor lot in this matter. Literally, in this saying. (Witham)

Haydock: Act 8:22 - That perhaps this thought of thy heart may be forgiven thee

That perhaps this thought of thy heart may be forgiven thee. The word perhaps, as the interpreters commonly observe on this and other places, many times does not imply any doubt or uncertainty. There could be no doubt, says St. John Chrysostom, only as to his repenting: if he repented, it is certain he would find remission of his sins. (Witham) ---

St. Augustine (ep. cviii.) understands the text, Greek: metanoeson apo, &c. of penance done for heinous offences in the primitive Church, and teaches us to translate it thus, as it is in the Vulgate, both here and 2 Corinthians xii. 21. and Apocalypse ix. 21, and adds that very good men do daily penance for venial sins, by fasting, prayer, and alms.

Haydock: Act 8:23 - In the gall of bitterness

In the gall of bitterness. In the bitter gall of hypocrisy, in the bonds, fetters, and chains of sin and iniquity. (Witham)

Haydock: Act 8:24 - Pray ... for me

Pray ... for me. Instead of following the advice of St. Peter, he begs them to pray, not that God would touch his heart, and give him repentance; but that the evils might not fall upon him. In this he is a true model of false penitents, who hate not the sin, but fear the punishment, which is the consequence of it. He afterwards left the East, and went to Rome, under the reign of Claudius. Sts. Justin, Irenæus, and others say, the senate adored him as a divinity. Having undertaken to fly in the air, in the presence of the emperor and senate, when he had raised himself to a certain height, he was brought down by the prayers of Sts. Peter and Paul, and died a few days after, of the wounds he received by the fall. (Calmet) ---

See also Eusebius, Theod., St. Augustine, &c.

Haydock: Act 8:26 - This is desert

This is desert. In construction, whether we regard the Latin or Greek, to be desert, may either agree to the way leading to Gaza, or the city itself, which formerly had been almost destroyed. (Witham) ---

To the site of old Gaza, which was then a desert; above which was built the new Gaza, nearer the sea. (Bible de Vence) ---

Beza frequently makes very free with St. Luke, and in his annotations, an. 1556, says the text is wrong; it cannot be so.

Haydock: Act 8:27 - An eunuch

An eunuch. It is likely a proselyte converted to the Jewish religion. He shews his zeal and devotion, says St. John Chrysostom, not only by coming to Jerusalem, but by reading the prophets in his chariot. (Witham)

Haydock: Act 8:31 - How can I, unless some one shew me

How can I, unless some one shew me, [3] or be a guide to me, as in the Greek. Let every one, and especially the unlearned, take good notice of these words, not to wrest the Scriptures to his own perdition. To follow his own private judgment, or his private spirit, is to make choice of a blind and incompetent guide, as to the sense of the Scriptures, and the mysteries of faith. See the preface to the gospel of St. John. (Witham) ---

It appears this eunuch was not one of those, who are now so commonly seen, who think the Scripture is every where plain, and the sense open to every body. Such would do much better to acknowledge, that they stand in need of a guide. (Grotius, hic.) ---

St. Jerome, in his letter to Paulinus, printed at the head of the Latin Bibles, shews the necessity of an interpreter. The apostles themselves could not understand the Scriptures till Christ gave them the knowledge; tunc aperuit illis sensum ut intelligerent scripturas. (Luke xxiv. 45.)

===============================

[BIBLIOGRAPHY]

Et quomodo possum, nisi aliquis ostenderit mihi? Greek: ean me tis odegese me.

====================

Haydock: Act 8:32-33 - As a sheep // In humility his judgment was taken away

As a sheep, or a lamb, &c. The eunuch, by divine Providence, was now reading the 53d chap. of Isaias, which is of Christ, and his sufferings. ---

In humility his judgment was taken away. The sense seems to be, that Christ having humbled himself, so as to undergo an unjust judgment, or condemnation to die on the cross, hath been again raised from the dead, and delivered from that judgment by his glorious resurrection and ascension. (Witham)

Haydock: Act 8:36 - Here is water

Here is water. This shews, that baptism is to be given with water. (Witham)

Haydock: Act 8:37 - If thou believest

If thou believest, &c. The Scripture many times mentions one disposition, when others no less necessary are supposed, as here a sorrow for sins, a firm hope, love of God, &c. (Witham) ---

Faith is thus seen to be a necessary predisposition in the adult, for the reception of baptism. They must answer for themselves; but infants are baptized in the faith of the Church. Their sponsors, who receive them from the font, answer for them. (Denis the Carthusian) ---

And as the defilement was not personal, but that of others, so are they purified by the faith of others.

Haydock: Act 8:38

We are not to suppose that in the administration of the sacraments in the primitive Church, nothing more was done than what we read, totidem litteris, in the Scripture. St. Augustine answers this, when he says: "insomuch that he saith, Philip baptized him, he would have it understood, that all things were done, which though in the Scripture, for brevity sake, they are not mentioned, yet by order of tradition we know were to be done."

Gill: Act 8:1 - And Saul was consenting unto his death // And at that time there was a great persecution against the church which was at Jerusalem // and they were all scattered abroad // throughout the regions of Judea and Samaria // except the apostles

And Saul was consenting unto his death,.... This clause, in the Vulgate Latin, Syriac, Arabic and Ethiopic versions, stands at the close of the preceding chapter, and which seems to be its proper place; and so it does in the Alexandrian copy: that Saul consented to the death of Stephen, and approved of that barbarous action, is evident from his taking care of the clothes of the witnesses that stoned him; but the word here used signifies not a bare consent only, but a consent with pleasure and delight; he was well pleased with it, it rejoiced his very heart; he joined with others in it, with the utmost pleasure and satisfaction; this, and what is before said concerning his having the clothes of the witnesses laid at his feet, as well as what follows, about his persecuting the saints, are, the rather mentioned, because this violent persecutor was afterwards converted, and became an eminent preacher of the Gospel; and these accounts serve to set off and illustrate the grace of God, which was abundant towards him.

And at that time there was a great persecution against the church which was at Jerusalem: it began "on that day", as the words may be rendered, on which Stephen was stoned. As soon as they had put him to death, these bloodthirsty wretches were the more greedy after the blood of others; and being now in great numbers, and filled with rage and fury, fell upon the members of the church wherever they met them, and killed them; for that more, besides Stephen, were put to death, seems plain from Act 26:10 and, according to some accounts, though they cannot be depended on, two thousand persons suffered at this time: and if this was the case, it might be called a great persecution:

and they were all scattered abroad; not all the members of the church, nor perhaps any of the private ones; for we afterwards read of devout then that carried Stephen to his grave; and of the church being made havoc of by Saul; and of men and women being haled out of their houses, and committed to prison by him; but all the preachers of the word, except the apostles; for they that were scattered, went about preaching the word, Act 8:4 They seem to be the seventy disciples, and other ministers of the word, on whom the Holy Ghost fell at the day of Pentecost, or was since bestowed; among who were Philip, who went to Samaria; and Ananias, who was at Damascus; and others that went as far as Phenice, Cyprus, and Antioch: and particularly they are said to be dispersed

throughout the regions of Judea and Samaria; where their ministry was so greatly blessed, to the conversion of souls, that there were quickly many churches planted and formed in these parts, as appears from Act 9:31 so that this persecution was for the furtherance and spread of the Gospel: that upon this dispersion any of them came into France and England, or into any other parts of Europe, is not probable; since the particular places they went to are mentioned; and since they preached to Jew only: and this scattering by reason of the persecution, was of all the preachers,

except the apostles; the twelve apostles, who stayed at Jerusalem to take care of the church; to encourage the members of it to suffer cheerfully for the sake of Christ and his Gospel; and to animate them to abide by him: and this was not only an instance of courage and constancy in them, and of the divine protection and preservation of them, in the midst of their enemies; but also of the timidity of their adversaries, who might be afraid to meddle with them; remembering what miraculous works were performed by them, and how they had been delivered out of prison, and especially the case of Ananias and Sapphira, who were struck dead by Peter. Beza's ancient copy adds, "who remained in Jerusalem".

Gill: Act 8:2 - And devout men carried Stephen to his burial // and made great lamentation over him

And devout men carried Stephen to his burial,.... These men were not Jewish proselytes, but members of the Christian church; who were eminent for their religion and piety, and who had courage enough, amidst this persecution, to show a respect to the dead body of this holy martyr; which they took from under the stones, washed it, and wound it up in linen clothes, and put it into a coffin, or on a bier: they did everything preparatory to the funeral, which, is chiefly designed by the word here used, rather than the carrying of him out to his grave; though this also they did, and buried him: and to bear a corpse and follow it to the grave, and bury it, were with the Jews ^x reckoned among acts of kindness, mercy, and piety, and which would not fail of a reward; they have a saying ^y, that

"he that mourns, they shall mourn for him; and he that buries, they shalt bury him and he that lifts up (his voice in weeping lamentation), they shall lift up for him; he that accompanies (a dead corpse), they shall accompany him; he that "carries", they shall carry him;''

as these devout men did, who would not suffer Stephen to be buried in the common burying place of malefactors, but interred him elsewhere, in a more decent manner: but whether they had leave from the sanhedrim so to do, or whether they did this of themselves, is not certain; if the latter, which seems most likely, it is an instance of great boldness and resolution, and especially at this time; for

"they did not bury one that was stoned in the sepulchres of his fathers, but there were two burying places appointed by the sanhedrim, one for those that are stoned and burnt, and another for those that are slain with the sword and strangled ^z.''

So that, they acted contrary to the Jewish canon, as they also did in what follows:

and made great lamentation over him; though they did not sorrow as those without hope, yet they did not put on a stoical apathy; but as men sensible of the loss the church of Christ had sustained, by the death of a person so eminent for his gifts and grace, they mourned over him in a becoming manner: in this they went contrary to the Jewish rule, which forbids lamentation for those that died as malefactors, and runs thus ^a.

"they do not mourn, but they grieve; for grief is only in the heart;''

their reason for this was, as the commentators say ^b, because they thought that

"their disgrace was an atonement for their sin:''

but these devout men knew that Stephen needed no such atonement, and that his sins were atoned for another way: otherwise the Jews looked upon mourning for the dead to be to the honour of him; hence they say ^c, that mourning

"is the glory of the dead--whoever is backward to the mourning of a wise man shall not prolong his days; and whoever is sluggish in mourning for a good man, ought to be buried alive; and whoever causes tears to descend for a good man, lo, his reward is reserved for him with the holy blessed God.''

Gill: Act 8:3 - As for Saul, he made havoc of the church // Entering into every house // and haling men and women // committed them to prison

As for Saul, he made havoc of the church,.... Did evil to the saints, destroyed them that called upon the name of Christ, Act 9:13 and persecuted and wasted the church of God, as he himself says, Gal 1:13 and now did Benjamin, of which tribe Saul was, ravine as a wolf, Gen 49:27

Entering into every house; where the saints dwelt:

and haling men and women: in a violent manner, without any regard to age or sex:

committed them to prison; delivered them up into the hands of the chief priests and magistrates, in order to be committed and sent to prison; this he himself confesses, Act 22:4.

Gill: Act 8:4 - Therefore they that were scattered abroad // went every where // went through // preaching the word

Therefore they that were scattered abroad,.... By reason of the persecution in Jerusalem: the seventy disciples, and other ministers of the word; or the hundred and twenty, excepting the apostles,

went every where; or

went through the countries of Judea and Samaria, as far as Phenice, Cyrus, and Antioch:

preaching the word; the Vulgate Latin, Syriac, and Ethiopic versions add, "of God", and so some copies; the Gospel, which is the word of God, and not man; which was not of men, nor received from men, but came from God, and by the revelation of Christ; and which was good news and glad tidings, of peace, pardon, righteousness and salvation, by Jesus Christ.

Gill: Act 8:5 - Then Philip went down to the city of Samaria // and preached Christ unto them

Then Philip went down to the city of Samaria,.... The city which was formerly called Samaria, but now Sebaste; it had been destroyed by Hyrcanus, and was rebuilt by Herod; and called by him, in honour of Augustus, by the name of Sebaste ^d; and so R. Benjamin says ^e, that

"from Luz he came in a day to Sebaste, היא שומרון, "this is Samaria"; where yet may be discerned the palace of Ahab king of Israel-----and from thence are two "parsas" to Neapolis, this is Sichem.''

Which last place, Sichem, is by Josephus said to be the "metropolis" of Samaria; and is thought by Dr. Lightfoot to be the city Philip went to, and where our Lord had before been, and preached to the conversion of many persons: this place lay lower than Jerusalem, and therefore Philip is said to go down to it; and who was not Philip the apostle, but Philip the deacon, for the apostles abode at Jerusalem; and beside, though this Philip preached the Gospel, and baptized, and wrought miracles, yet did not lay on hands, in order that persons might receive the extraordinary gifts of the Holy Ghost; this was peculiar to the apostles, and therefore Peter and John came down for this purpose, when they heard of the success of Philip's ministry: the subject matter of which follows:

and preached Christ unto them; that Christ was come in the flesh, that Jesus of Nazareth was the Christ, and that he was the Son of God, and the alone Saviour of men; who by his obedience, sufferings, and death, had wrought righteousness, procured peace and pardon, and obtained eternal redemption for his people; and was risen again, and ascended into heaven, and was set down at the right hand of God, where he ever lived to make intercession, and would come again a second time to judge both quick and dead.

Gill: Act 8:6 - And the people with one accord // and gave heed to those things which Philip spake // hearing and seeing the miracles which he did

And the people with one accord,.... The inhabitants of the city of Samaria, as one man, came to hear the word:

and gave heed to those things which Philip spake; they listened to them, took notice of them, gave their ascent to them, believed and embraced them; being induced thereunto, not only upon the evidence by which these things came, but by reason of the miracles which he wrought, for the confirmation of them: for it follows,

hearing and seeing the miracles which he did; and which are particularly mentioned in the next verse.

Gill: Act 8:7 - For unclean spirits // crying with loud voice // came out of many that were possessed // and many taken with palsies, and that were lame, were healed

For unclean spirits,.... Devils, so called because they were unclean themselves, defiled others, add delighted in impure persons and places; See Gill on Mat 10:1.

crying with loud voice; showing their unwillingness to remove, and the irresistibleness of divine power they could not withstand:

came out of many that were possessed with them; who had for a long time dwelt in them, and had greatly afflicted them:

and many taken with palsies, and that were lame, were healed; by Philip, in the name of Christ, through a word speaking, or by touching them, without making use of any means or medicines.

Gill: Act 8:8 - And there was great joy in that city.

And there was great joy in that city. Both on a spiritual account, for the good of their souls, through the preaching of Christ and his Gospel to them; and on a temporal account; for the good of their bodies, or their friends, being dispossessed of devils, and healed of their diseases.

Gill: Act 8:9 - But there was a certain man called Simon // but // which beforetime in the same city used sorcery // and bewitched the people of Samaria // giving out that himself was some great one

But there was a certain man called Simon,.... Who, as Justin Martyr ^f says, was a Samaritan, and of a village called Gitton; and so a Jewish writer ^g calls him Simeon, השמרוני, "the Samaritan", a wizard: here is a

but upon this new church, the success of the Gospel in this place, and the joy that was there; a man of great wickedness and sophistry plays the hypocrite, feigns himself a believer, and gets in among them; See Gill on Act 5:1,

which beforetime in the same city used sorcery; who before Philip came thither, practised magic arts; wherefore he is commonly called "Simon Magus", for he was a magician, who had learned diabolical arts, and used enchantments and divinations, as Balaam and the magicians of Egypt did:

and bewitched the people of Samaria; or rather astonished them, with the strange feats he performed; which were so unheard of and unaccountable, that they were thrown into an ecstasy and rapture; and were as it were out of themselves, through wonder and admiration, at the amazing things that were done by him:

giving out that himself was some great one; a divine person, or an extraordinary prophet, and it may be the Messiah; since the Samaritans expected the Messiah, as appears from Joh 4:25 and which the Syriac version seems to incline to, which renders the words thus, "and he said, I am that great one"; that great person, whom Moses spake of as the seed of the "woman", under the name of Shiloh, and the character of a prophet.

Gill: Act 8:10 - To whom they all gave heed // from the least to the greatest // saying, this man is the great power of God

To whom they all gave heed,.... Were not only attentive to the strange things he did, and to the wonderful things he gave out concerning himself; but they believed what he said and did as real things, and were obedient to him: and that

from the least to the greatest; which does not so much respect age, though the Ethiopic version renders it, "from the younger of them to the eldest of them", as state and condition; persons of every rank and quality, high and low, rich and poor, magistrates and subjects, from the meanest to the greatest of them; and so the Syriac version renders it, "both great", or "noble, and mean"; he drew the attention, and commanded the regard, both of princes and peasants, of the learned and unlearned, of the great men, and of the common people, who one and all wondered at him, and applauded him:

saying, this man is the great power of God; or as the Alexandrian copy and some others, and the Vulgate Latin version read, "this is the power of God which is called great"; they took him for the supreme Deity, or as Justin Martyr ^h expresses it, they accounted him the first, or chief God, or they looked upon him to be the Messiah, "the great power of God": as the Syriac version renders it; and who should be great, and called the Son of the Highest, Luk 1:32.

Gill: Act 8:11 - To him they had regard // because that of a long time he had bewitched them with sorceries

To him they had regard,.... Which is repeated from the foregoing verse, for the sake of what follows:

because that of a long time he had bewitched them with sorceries; or because he had, it may be for many years, astonished them with his magic arts, and the pranks he played in the use of them.

Gill: Act 8:12 - But when they believed Philip // preaching the things concerning the kingdom of God // and the name of Jesus Christ // they were baptized, both men and women

But when they believed Philip,.... Though they had been carried away so long with this deceiver, and had been so much attached unto him, and held in admiration of him; yet when Philip came and preached Christ unto them, such was the power that attended his ministry, and such the efficacy of divine grace that was exerted, that they not only gave heed unto him, but believed what he said:

preaching the things concerning the kingdom of God; concerning the kingdom of the Messiah, the Gospel dispensation, the doctrines and ordinances of the Gospel; and concerning the kingdom of grace, which is spiritual and internal, and which lies not in external things, as meat and drink, but in righteousness, peace, and joy; and concerning the kingdom of glory, the meetness for it, which lies in regenerating grace, and the right unto it, which is the righteousness of Christ:

and the name of Jesus Christ; concerning the person of Christ, as the Son of God: and the offices of Christ, as prophet, priest, and King; and the virtue of his blood, righteousness, and sacrifice, for pardon, justification, and atonement: the Vulgate Latin, Syriac, and Ethiopic versions read this clause, "in the name of Jesus Christ": and connect it with the following words,

they were baptized, both men and women: that is, when, they heard Philip preach the Gospel, and believed in Christ, the sum and substance of it, and made a profession of faith, they were of each sex, both men and women, baptized by immersion, in the name of Jesus Christ.

Gill: Act 8:13 - Then Simon himself believed also // and when he was baptized // he continued with Philip // and wondered, beholding the miracles and signs which were done

Then Simon himself believed also,.... With an historical and temporary faith, as that Jesus was the Messiah, &c. or at least he pretended, to believe this, and professed that he did believe, what others did, and Philip preached:

and when he was baptized; upon profession of his faith, which he so artfully made, that Philip could not discover his hypocrisy: but taking him to be a sincere believer, admitted him to baptism: after which,

he continued with Philip; kept close to him, and got into a familiar acquaintance with him; and constantly attended on his ministry, as if he had been a sincere disciple and follower of Christ:

and wondered, beholding the miracles and signs which were done; he was as much amazed at the miraculous performances of Philip, as the inhabitants of Samaria had been at his, which he could observe were real things; and this increased his wonder, and threw him into an ecstasy, that he was scarce himself: whereas he knew that what he did were only sham performances, and legerdemain tricks.

Gill: Act 8:14 - Now when the apostles which were at Jerusalem // heard that Samaria had received the word of God // they sent unto them Peter and John

Now when the apostles which were at Jerusalem,.... Not that there were some at Jerusalem, and some elsewhere; for they all tarried at Jerusalem, when the rest of the ministers of the word were scattered abroad; though it is possible, that by this time, some of them might have departed from hence; but it seems more probable, that they were as yet all here: these

heard that Samaria had received the word of God; that is, they heard that the Samaritans, who only received the five books of Moses, and that not the Hebrew, but their own copy of them, now received not only the whole Bible, but the Gospel of Christ, as preached by Philip; which they might hear by a letter, or messengers sent from Philip to them, to acquaint them with the success of the Gospel; or from some persons, who had been in those parts: upon which

they sent unto them Peter and John: who were not only fellow apostles, but very familiar and intimate companions; these they sent to confirm the doctrine of Philip, and establish the young converts in it, and to form them into a Gospel church state, and ordain ministers over them.

Gill: Act 8:15 - Who when they were come down // prayed for them // that they might receive the Holy Ghost

Who when they were come down,.... To the city of Samaria, where Philip was, and these converts dwelt:

prayed for them; for some of them, unto God:

that they might receive the Holy Ghost; the extraordinary gifts of the Holy Ghost, as to be able to speak with tongues, to prophesy and work miracles: they might pray for them all, that they might have a larger measure of grace, and more spiritual light and knowledge; and that they might be established in the doctrines of the Gospel, and hold fast the profession of their faith unto the end; but it can hardly be thought that they should pray for them all, both men and women, that they might have the above extraordinary gifts, which were not necessary to them all: and that these are meant by the Holy Ghost is clear from what follows, since he was not yet fallen on any of them, which cannot be understood in any other sense; and seeing it was something visible, which Simon could discern, and therefore cannot mean internal grace, and an increase of that.

Gill: Act 8:16 - (For as yet he was fallen upon none of them // only they were baptized in the name of the Lord Jesus

(For as yet he was fallen upon none of them,.... They had received him as a spirit of illumination and sanctification, and as, a spirit of conversion and faith; they had been regenerated, enlightened, and sanctified by him; and were converted by him, and brought to believe in Christ, and live, by faith upon him; they were baptized believers, and no more; as yet, none of them had gifts qualifying them for the ministry; and still less could any of them speak with tongues, or prophesy, or work miracles; the Holy Ghost had not yet descended on them for such purposes:

only they were baptized in the name of the Lord Jesus: all as yet appeared in them was, that they were believers in Christ, and had been baptized in his name, upon a profession of their faith; and more than this they had been called to, or qualified for: the word "only", does not respect the form of baptism, as if they had been baptized only in the name of Christ; whereas they were doubtless baptized in the name of the Father, and of the Son, and of the Holy Ghost; but refers to baptism itself, which was the only ordinance as yet administered to them.

Gill: Act 8:17 - Then laid they their hands on them // and they received the Holy Ghost

Then laid they their hands on them,.... The Ethiopic version adds, "who had been baptized"; but not upon all of them, men and women, only on some they were directed unto by the Spirit of God; whom he had designed, and now would qualify for the work of the ministry, that so this new church, might be supplied with proper officers, pastors, and teachers, to feed them with knowledge and with understanding, and who might not only have ministerial gifts to qualify them for preaching the Gospel, but extraordinary ones, which would serve for the confirmation of it; and for this purpose the apostles, "both" of them, as the Arabic version reads, laid their hands on them: for it will not seem probable, that they laid their hands upon the women, on such an account; and it will hardly be received, that they should lay their hands on Simon Magus, otherwise he would have received the Holy Ghost too; so that it seems a plain case, that imposition of hands was not used to them all:

and they received the Holy Ghost; that is, they received the gifts of the Holy Ghost; so that they could prophesy and speak with tongues, and heal diseases, and do other wonderful works: and since now these effects have ceased, the rite and ceremony which was peculiar to the apostles as such, it should seem should cease likewise.

Gill: Act 8:18 - And when Simon saw // that through laying on of the apostles' hands, the Holy Ghost was given // he offered them money

And when Simon saw,.... Whence it appears, that the Holy Ghost, or his gifts, which were received by imposition of hands, were something visible and discernible; and so something external, and not internal; otherwise they would have been out of Simon's reach, and would not have fallen under his notice; but he saw,

that through laying on of the apostles' hands, the Holy Ghost was given: he saw, that upon this men began to prophesy, and to speak with divers tongues they had never learned, and to work miracles, cure men of their diseases, and the like: and when he observed this,

he offered them money; to purchase such a power of conferring the like gifts, on whomsoever he should lay his hands: hence buying and selling spiritual things, or what relate thereunto, are commonly called "simony": a vice which has greatly prevailed in the church of Rome, and among its popes; and who therefore may be more properly called the successors of Simon Magus, than of Simon Peter.

Gill: Act 8:19 - Saying, give me also this power // that on whomsoever I lay hands, he may receive the Holy Ghost

Saying, give me also this power,.... He does not ask them to lay their hands on him, that he might receive the Holy Ghost, and have these gifts to exercise himself, but that he might have the power of conferring them on others:

that on whomsoever I lay hands, he may receive the Holy Ghost; in which he discovered his ambition and avarice: his ambition, that he might be above Philip; who though he had these gifts, yet had not a power to lay on hands, and thereby convey them unto others; he perceived that this was purely apostolical; and indeed, what he requested was more than what the apostles could do; for though upon their prayers, and through the imposition of their hands, the gifts of the Spirit were bestowed upon men; yet they never could, nor did give a power to others, to do as they did; and his avarice prompted him to this, that he might make gain of it; not by doing miracles himself, but by conveying a power to others to do them.

Gill: Act 8:20 - But Peter said to him // thy money perish with thee // because thou hast thought that the gift of God // may be purchased with money

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.

Gill: Act 8:21 - Thou hast neither part nor lot in this matter // for thy heart is not right in the sight of God

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, אין להם הלק, "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.

Gill: Act 8:22 - Repent therefore of this thy wickedness // and pray God, if perhaps the thought of thine heart may be forgiven thee

Repent therefore of this thy wickedness,.... For a great piece of wickedness it was, to offer money for the gift of the Holy Ghost, and to imagine, that could be purchased with money; and what made the wickedness still greater was, the evil design he had in this, to advance himself in opposition to Christ and his apostles, as he afterwards did; and when the apostle puts him upon repentance, his view is to show the heinousness of his crime, the need he stood in of repentance, and that without it, his case must be miserable:

and pray God, if perhaps the thought of thine heart may be forgiven thee; though he was in a state of nature, the apostle exhorts him to the duty of prayer; for prayer is a natural duty, and binding upon all men, though none but a spiritual man can perform it in a spiritual way: and though this sin of Simon's was a very heinous one, and came very near unto, and looked very much like the sin against the Holy Ghost, yet it was not the unpardonable one; it might be pardoned by the grace of God, and through the blood of Christ; and therefore Peter, who wished his salvation and not his damnation, put him upon prayer for it; which was possible, though difficult, but not certain: the apostle says not this, as doubting; if it was a case wholly to be despaired of, then he would not have directed him to the means; and yet the wickedness was so horribly great, and he in such a wretched hardened state, that there was no great hope or expectation of his repentance, and so of the application of pardon to him: however, this advice was not given ironically: Peter was too grave and serious to speak sarcastically, or break a jest upon a man in such circumstances; whom no doubt he heartily pitied, though he abhorred his sin: the Syriac version renders it, "the deceit of thine heart": and the Ethiopic version, "the evil thought of thine heart"; and such it was.

Gill: Act 8:23 - For I perceive that thou art in the gall of bitterness // and in the bond of iniquity

For I perceive that thou art in the gall of bitterness,.... Alluding to Deu 29:18 with which compare Heb 12:15 and signifying, that he was in a state of nature and unregeneracy; under the power and dominion of covetousness, ambition, and hypocrisy; and in a way pernicious to himself, infectious to others, and ungrateful to God, and to good men; and that instead of the root of the matter, the truth of grace being in him, there was nothing in him but the bitter root of sin; which bore gall and wormwood, and everything that was nauseous and disagreeable:

and in the bond of iniquity; referring to Pro 5:22 and suggesting, that he was held fast bound in the bonds of sin, and with the cords of iniquity, or was entirely under the government of his lusts: the preposition εις, which we render "in", may retain here, as is by some observed, its proper sense of "for", or "into"; and have the same signification it has in Heb 1:5 "I will be to him for a father", or "a father", and "he shall be to me for a son", or "a son": and then the sense of Peter is, I plainly perceive and clearly see by thy words and actions, that thou art nothing else but a lump of bitter gall, and a bundle of sin and wickedness.

Gill: Act 8:24 - Then answered Simon, and said // pray ye to the Lord for me // that none of these things which ye have spoken come upon me

Then answered Simon, and said,.... 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 Peter's 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.

Gill: Act 8:25 - And they, when they had testified // and preached the word of the Lord // returned to Jerusalem // and preached the Gospel in many villages of the Samaritans

And they, when they had testified, &c. That is, Simeon (or Peter) and John, as the Syriac version expresses it; when they had bore their testimony to, and by it confirmed the Gospel as preached by Philip, and had established the young converts in it, and against the errors of Simon Magus:

and preached the word of the Lord; or of "God", as read the Alexandrian copy, and the Syriac, Arabic, and Ethiopic versions; when they had preached the Gospel in the city of Samaria, the same as Philip had preached before; whereby it appeared, that there was an harmony and agreement between them:

returned to Jerusalem; to the rest of the apostles there, to give them an account, how they found things at Samaria; what they had done, and what they had met with: and upon their return, whilst on their journey, they stopped at several places, which lay in their way;

and preached the Gospel in many villages of the Samaritans; their first commission in Mat 10:5 being now cancelled, and a new one given them to preach the Gospel to every creature; and being appointed witnesses for Christ in Samaria, as well as in Jerusalem and Judea; Act 1:8.

Gill: Act 8:26 - And the angel of the Lord spake unto Philip // saying, arise // and go toward the south // unto the way which goes down from Jerusalem unto Gaza, which is desert

And the angel of the Lord spake unto Philip,.... To inquire who this angel was, whether Michael or Gabriel, or the tutelar angel of Ethiopia, or of the eunuch, or of Philip, is too curious; it was one of the ministering spirits sent forth by Christ, to serve a gracious purpose of his, and for the good of one of the heirs of salvation:

saying, arise; at once, make haste and speed, and quick dispatch; the phrase denotes readiness, alacrity, and expedition:

and go toward the south; the southern point from the city of Samaria, where Philip now was; or to the south of Jerusalem: the parts of Gaza, Lydda, Jamnia, Joppa, &c. were called the "south": hence often mention is made of such a Rabbi and such a Rabbi, that he was דרומא, "of the south" ^k; so R. Joshua, who was of Lydda, is said to be of the south ^l. The Ethiopic version renders it at "noon time", and so the Arabic of De Dieu; as if it respected not the place whither he was to go, but the time when he was to go; and that it might be about the middle of the day, the following narrative seems to confirm:

unto the way which goes down from Jerusalem unto Gaza, which is desert: this place is sometimes called Azzah, and sometimes Gaza, which is owing to the different pronunciation of the first letter of it; it was first inhabited by the Avim, or Hivites, who being destroyed by the Caphtorim, they dwelt in their stead, Deu 2:23. It fell to the lot of the tribe of Judah, but could not be held by it, because of the giants which remained in it; and was, as Jerom says ^m, a famous city of Palestine in his day; and was formerly the border of the Canaanites towards Egypt; and the way to Egypt lay through it, in which the eunuch was travelling: the way from Jerusalem to this place lay through Bethlehem, as the above ancient writer observes, on Jer 31:15 where he says

"some of the Jews interpret this place thus; that Jerusalem being taken by Vespasian, through this way (Bethlehem and Ephratah, of which he is speaking) to Gaza and Alexandria, a vast number of captives were led to Rome.''

And as the same writer elsewhere says ⁿ, Bethlehem was six miles from Aella (or Jerusalem) to the south, in the way which leads to Hebron; and it is commonly believed that the way to Gaza was through Hebron, and is the way in which they go to it now; and to a hill near this place Samson, carried the gates of Gaza, Jdg 16:1 And this also was to the south of Jerusalem, and two and twenty miles from it ^o: and it is also said by the same author ^p, that there is a village called Bethzur, and in his time Bethhoron, in the way from Jerusalem to Hebron, about twenty miles from the former, at which there was a fountain, where it was reported the eunuch was baptized by Philip. There was it seems another way from Jerusalem to Gaza, through Diospolis, or Eleutheropolis, and so to Ascalon, and from thence to Gaza ^q: and this was the road the eunuch went, if their conjecture is right, that he was baptized in the river Eleutherus; but which way he went is not certain, nor where he was baptized. The situation of Gaza was, according to Arrianus ^r, as follows:

"Gaza is distant from the sea at least twenty furlongs (two miles and a half), and the access unto it is sandy and deep, and the sea near the city is all muddy. Gaza was a great city, and was built on high ground, and encompassed with a strong wall: it was the last of those cities inhabited, as you go from Phoenicia into Egypt, επι τη αρχη της ερημου "at the beginning of the desert".''

Which last words seem to furnish out a reason why it is here called Gaza, "which is desert"; because it was situated where the desert began: though this clause is differently understood; some apply it to Gaza; as if the sense was "Gaza the desert", to distinguish old Gaza which was destroyed by Alexander the great, and as Strabo says ^s, "remained desert", from new Gaza, built at some distance from it: Jerom has ^t this distinction of old and new Gaza; there is scarce any appearance, he says, of the foundations of the ancient city; and that which is now seen is built in another place; and an unknown Greek writer makes express mention of new Gaza, which is the city itself; and speaks of another Gaza at some distance, which he calls Gaza, η ερημος, "the desert" ^u: but the haven, which was seven furlongs distant from Gaza, was not called new Gaza till Julian's time: it was first called Majuma, and afterwards Constantia, by Constantine; either from his son Constantius, or his sister Constantia, it having embraced the Christian religion ^w: wherefore, as Beza observes, no regard could be had to this distinction in the times of Luke; and though it was besieged by Alexander and taken, yet it did not become a desolate place; it had its walls, gates, and fortifications afterwards; and was after this taken by Ptolomy, and then by Alexander Janneeus; it was repaired by Gabinius, and given to Herod by Augustus ^x: so that it could not be said to be desert, in the times of Philip and the eunuch, with respect to its inhabitants and fortifications: it seems rather therefore to be so called, for the above reason, because situated at the beginning of the desert; and the whole space between the parts of Egypt next the Nile, and Palestina, is called "the desert", both by Arrianus ^y and Josephus ^z: others apply this epithet to the way, and read it as do the Syriac, Arabic, and Ethiopic versions, "to the way of the desert which goes from Jerusalem"; meaning the wilderness, which lay in the way from Jerusalem to Gaza. This place was distant from Jerusalem about seventy five miles; for from Jerusalem to Ascalon was, as Josephus ^a says, five hundred and twenty furlongs, which make sixty five miles; and from Ascalon to Gaza were ten miles, as our countryman Mr. Sandes Says ^b; though according to the Itinerary of Antoninus ^c, the distance was sixteen miles. The Talmudists make mention of this place, they represent it as a very pleasant place to dwell in; they say ^d, Gaza is ניויה יפה, "a beautiful habitation"; they speak of three famous markets, and one of them was the market of Gaza ^e; and very near to this city there was a beast market ^f; and to which may be added, though it may not serve to strengthen the reason of its name being called Gaza the desert, there was a place on the border of the city, which was named חורבתא סגירתא, "the desert of the leper" ^g: there were also brooks about the parts of Gaza and Azotus ^h; in one of which, if the eunuch was near Gaza, to which he was going, he might be baptized; since it is uncertain whereabout Philip met him, and where the place of water was, in which the ordinance of baptism was administered to him. This city is now called Gazera, or Gazara, and is inhabited by Greeks, Turks, and Arabians.

Gill: Act 8:27 - And he arose and went // and behold, a man of Ethiopia // An eunuch of great authority // under Candace queen of the Ethiopians // who had the charge of all her treasure

And he arose and went,.... As soon as he had his orders, he immediately obeyed them; he made no dispute about the matter, though he was directed only part of his way, and had no account of what he went about, or was to do;

and behold, a man of Ethiopia; or "a man, an Ethiopian"; an Hebraism, such as "a man a Jew", Zec 8:23 wherefore his being called a man, is no contradiction to his being an eunuch; for the word "man" does not regard his sex, but with the other the country of which he was; and it is the same as if he had only been called an Ethiopian, which signifies one of a black countenance; for Ethiopia was not so called from Ethiops, the son of Vulcan, who is said to reign over it, but from the colour of its inhabitants; Jer 13:23. This country in the Hebrew language is called Cush, and the people of it Cushites, from Cush the son of Ham, Gen 10:6 And so Josephus says ⁱ, that the Ethiopians over whom he (Cush) reigned, are now by themselves, and by all in Asia, called Chuseans; and so likewise the inhabitants of upper Ethiopia, or the Abyssines, are to this day called Cussinns, by the Portuguese. Geographers make mention of two Ethiopias, one in Africa, divided into upper and lower, and which is here meant; and the other in Asia and a part of Arabia, and which is the Ethiopia spoken of in the Old Testament: a note of admiration is prefixed, to observe to us what was remarkable in providence that just at this time, and in this way, such a man should be travelling; and what was still a greater wonder of grace, that such an one should be the object of God's peculiar favour, and should be chosen and called, have the Gospel preached to him, and be admitted to an ordinance of it; whereby some prophecies began to have their accomplishment in part, Psa 68:31

An eunuch of great authority; he might be one that was literally so, it being common for eastern princes and great men to have such persons as guards over their wives, to preserve their chastity; and so hereby was a fulfilment in part of Isa 56:3 though this word is used to denote a person in office: so Potiphar is called סריס, an eunuch, though he had a wife, and which we rightly render an officer; and the Chaldee paraphrase renders it, רבא, "a prince", or great man, Gen 39:1. So Balaam is said ^k to be one of the king's eunuchs, and yet Jannes and Jambres are said to be his sons; and the word Dynastes here used, which we translate "of great authority", may be considered as explanative of the word eunuch; to teach us, that this word was not expressive of his case, but a title of office: it is reported of this eunuch, that after his conversion he preached the Gospel to the inhabitants of Zeylan and Arabia Felix, and in the island of Traprobane in the Red sea, and at last suffered martyrdom ^l: this great person said to be

under Candace queen of the Ethiopians; that is, of those Ethiopians who inhabited the island of Meroe; for Candace, or Candaoce, as Pliny ^m reads it, was a common name of the queens of that island, as Pharaoh was of the Egyptian kings, and Caesar of the Roman emperors: the word Candace signifies a governor of children, that is, servants; it is derived from the Ethiopic word קני, "Kani", which signifies to govern; and from דק, "Dak, a child", or servant; and the king of the Abyssines is to this day called Prestar Chan, or Kan, a prince of servants, who is commonly and corruptly called Prester John; and Chan, or Kan, is a well known name for an emperor or governor in the eastern countries as with the Tartars and Persians, witness the late famous Kouli Kan. Some say ⁿ, her proper name was Judith, others Lacasa ^o, and others Hendake, or Indich; which, as Ludolphus ^p observes, is no other than Candace; though this last name Indich, according to Zaga Zabo, an ambassador of the king of the Ethiopians, was the name of the eunuch himself; his words, as reported by Damianus a Goes ^q, are these;

"we, almost before all other Christians, received baptism from the eunuch of Candace, queen of Ethiopia, whose name was Indich:''

who had the charge of all her treasure; was her lord treasurer; which shows, that he was not an eunuch to her on account of chastity, but an high officer in her kingdom: the word Gaza here used, signifies in the Persian language treasure, or treasury ^r. The Ethiopic version takes it for the name of a place, and renders it, "and he was governor of the city of Gaza", but very wrongly: "and had come to Jerusalem for to worship"; hence he seems to have been either a Jew by birth, or rather a proselyte to the Jewish religion; and had been at Jerusalem at one of their annual feasts, the passover, "pentecost", or tabernacles, to worship the God of Israel, whom he believed to be the only true God.

Gill: Act 8:28 - Was returning // and sitting in his chariot // read Esaias the Prophet

Was returning,.... From Jerusalem, having finished the parts of divine worship he came to perform; and it is remarkable, that though he must doubtless have heard of Jesus of Nazareth, and what had passed in Jerusalem lately, and of his apostles, yet heard them not; or however, was not converted by them, nor believed in Jesus; his conversion being ordered to be at another time, in another place, and by another instrument:

and sitting in his chariot: as was the manner of princes and great persons:

read Esaias the Prophet; the Book of the Prophecies of Isaiah the Prophet; and in Luk 4:17 it is called the "Book of the Prophet Esaias"; and in the note there; see Gill on Luk 4:17, I have observed, that the prophets, especially the larger ones, were sometimes in separate and distinct books, and so might be the prophecy of Isaiah; and such an one was delivered to Christ, in the synagogue of Nazareth; and such an one the eunuch might have, and be reading in it: hence we read ^s, that Daniel should say to the Israelites, who came to discourse with him about the prophecies of Jeremiah, bring me, says he, ספד ישעיה, the Book of Isaiah"; he began to read, and went on till he came to this verse, "the burden of the desert of the sea", &c. Isa 21:1 and both the Arabic and Ethiopic versions here read, "the Book of the Prophet Isaiah." See Gill on Luk 4:17. Some think the eunuch might be reading over some passages of Scripture in this prophet, which he had heard expounded at Jerusalem, to refresh his memory with what he had heard. This prophet is a very evangelical one, and very delightful and profitable to read: many things are prophesied by him concerning the Messiah, and particularly in the chapter in which the eunuch was reading; and this being a time when there was great expectation of the Messiah, such passages might be read and expounded in their synagogues, which concerned him: however, the eunuch improved his time, as he was travelling in a religious way, which was very commendable; and as this was the occasion and opportunity which the Holy Ghost took to bring on his conversion, it may serve greatly to recommend the reading of the Scriptures.

Gill: Act 8:29 - Then the Spirit said unto Philip // go near, and join thyself to this chariot

Then the Spirit said unto Philip,.... Not the angel, a ministering Spirit, as in Act 8:26 but the Holy Spirit, as the Syriac and Ethiopic versions read, the same with the Spirit of the Lord, Act 8:39 who spoke unto him, either by an articulative voice, such as was the Bath Kol among the Jews; or inwardly, by a secret impulse upon him, he directed him, saying:

go near, and join thyself to this chariot; he bid him make up to the chariot, he saw driving on the road at such a distance, and follow it, and attend it closely; and not leave it, till an opportunity of conversing with the person in it offered.

Gill: Act 8:30 - And Philip ran thither to him // and heard him read the prophet Esaias // and said, understandest thou what thou readest?

And Philip ran thither to him,.... Being very ready to obey the divine order, and hoping he might be an instrument of doing some good, which might issue in the glory of God, and the welfare of men:

and heard him read the prophet Esaias; that is, "the Book of Isaiah the Prophet"; as before; and so the Ethiopic and Arabic versions read here, as there: he read it out, with a clear and distinct voice, so that Philip could hear him; and this he did, partly through reverence to the word of God, and partly to fix his attention to it the more, that he might the better understand and remember it, and also for delight and pleasure: it is very likely, that it was the Book of Isaiah in the Hebrew tongue in which he was reading, and which language he might understand, though he might be at a loss about the sense of the prophet:

and said, understandest thou what thou readest? meaning not the language, but the sense; for overhearing him, he perceived it was a prophecy in Isaiah he was reading; which was not so easy to be understood as laws and precepts are, which command this, and forbid that; whereas prophecies were more abstruse, and regarded things to come.

Gill: Act 8:31 - And he said, how can I, except some man should guide me // and he desired Philip that he would come up and sit with him

And he said, how can I, except some man should guide me?.... Which shows that he was of an excellent spirit and temper; since instead of answering in a haughty and disdainful manner, as great men are too apt to do; and instead of charging Philip with, impertinence and insolence, in interrupting him whilst reading, and putting such a question to him, he expresses himself with great and uncommon modesty; with a sense and confession of his ignorance and incapacity and of the necessity and usefulness of the instructions of men, appointed of God to open and explain the Scriptures: and though he wanted such a guide, and could have been glad of one, yet he was willing to use all diligence himself in reading, that he, might, if possible, come at some knowledge of the truth; which was very commendable in him; and no doubt but the spirit he was in was much owing to his reading the word, and to the Spirit of God disposing his mind in this manner:

and he desired Philip that he would come up and sit with him; which is an instance of his great humanity and courteousness, and of his meekness and condescension, as well as of his vehement thirst after the knowledge of the Scriptures; he concluding, or at least hoping by Philip's question, and by the air and look of the man, that he was one that might be useful to him this way.

Gill: Act 8:32 - The place of the Scripture which he read was this // He was led as a sheep to the slaughter, and like a lamb dumb before the shearer // So opened he not his mouth

The place of the Scripture which he read was this,.... Or the paragraph or section of Scripture; that part of it in which he was reading was Isa 53:7 which shows, that by this time the Scriptures were divided into sections, chapters, and verses; whereas the Jews say the whole law at first was but one verse ^t.

He was led as a sheep to the slaughter, and like a lamb dumb before the shearer. The metaphors of sheep and lamb express the innocence, meekness, and patience of Christ in his sufferings and death; and his being like these when led to the slaughter, and dumb before the shearer, show his willingness to suffer and die for his people, and to become a sacrifice for their sins. The allusion is to the sheep led either by the butcher to the slaughter house, or by the priest to the altar, and to the lamb of a year old being silent while it is shearing; and both denote the voluntariness of Christ in his sufferings, the stripping him of his good name, credit, and reputation among men, and of all worldly substance, though Lord of all, and even of the common blessings of nature, as of meat, drink, and raiment, and the light of the sun; and particularly the stripping him of his clothes, when his raiment was parted, and lots cast on his vesture, is very aptly signified by the shearing of the lamb, all which he took very patiently; and his being led forth to be crucified, when he was offered up as a sacrifice on the cross, very fitly answers to the sheep being led to the slaughter, without showing any reluctance. It was a custom with the Heathens to offer no creature in sacrifice, that struggled as it was led, or made an opposition, or showed any reluctance: it is remarkable, that there was nothing of this kind to be observed in Christ, who gave himself an offering, and a sacrifice; the reasons of which were, because of the great love he bore to his people: and because of the good and advantage that would come to them thereby: he was content to be poor, that they might be rich; to be made sin, that they might be made righteousness; to become a curse, that the blessings of the covenant might come upon them; to be stripped of all things, that they might enjoy all: and because no other sacrifice could atone for their sins; and because it was his Father's will, which always involves his own.

So opened he not his mouth: in defence of himself, when such false things were laid to his charge, and which he could have so easily refuted, and yet answered to nothing, to the astonishment of his judge; the reason was, because he had the sins of his people on him, for which he was willing to suffer; and therefore declined self-vindication, lest he should hinder the judicial process against him; nor did he open his mouth against his enemies by way of threatening or complaint, when they spat on him, blindfolded, and buffeted him, and bid him prophesy who smote him; and when the chief priests, Scribes, the common people, and thieves mocked at him, and reviled him on the cross, he opened not his lips unto them, nor against them, only for them, saying, Father, forgive them; nor did he open his mouth against the justice of God, as bearing hard upon him; neither did he complain of the strictness of its demands, abating him nothing; nor of the severity and weight of its strokes, not sparing him at all; nor did he say one word against his people, whose sins brought all his sorrows and sufferings on him, but made intercession for the transgressors, whose sins he bore.

Gill: Act 8:33 - In his humiliation his judgment was taken away // and who shall declare his generation? // for his life is taken from the earth

In his humiliation his judgment was taken away,.... The humiliation, or low estate of Christ, lay in his assumption of human nature, with the weaknesses and imperfections of it; in the meanness of his parentage and education; in the sorrows he endured from his cradle to his cross; in his last conflict with Satan in the garden; in his being apprehended, bound, scourged, and condemned, both by the sanhedrim, and the Roman governor; and in being enclosed with the assembly of the wicked soldiers, who put on him their own clothes, and a crown of thorns on his head, and a reed in his hand, and then in a mock manner bowed to him as king of the Jews; and last of all in his obedience to death, even the death of the cross, and in his being laid in the grave. Now in this his low estate, "his judgment was taken away"; in the text in Isa 53:8 the words are, "he was taken from prison and from judgment"; which some understand of his sufferings, and render the words thus, "by an assembly, and by judgment he was taken away"; that is, by the Jewish sanhedrim, and by the judgment or sentence of Pontius Pilate, his life was taken away: and others interpret it of his resurrection from the dead, when he was taken or delivered from the prison of the grave, and could not be held any longer by the cords and pains of death; and from the judgment or condemnation under which he lay, being justified in the Spirit, when he was raised from the dead. The words, as here cited, differ from the original text; which have caused some to think, that there was a different reading of these words, which the Septuagint followed, and Luke after them. Dr. Pocock ^u has proposed a translation of the Hebrew text, as agreeable to this citation, without supposing a various reading, thus, "because of affliction, even from judgment he is taken; or when he was humbled, he was taken from judgment"; it being all one whether he was taken from judgment condemnation, and punishment, as at his resurrection, or whether his punishment was taken from him: though the sense of the words, as they are here cited, rather seems to be this; when he was taken and bound by the Jews, and detained by them a prisoner, and arraigned before the high priest, and at Pilate's bar, and false witnesses suborned, which was his time of humiliation and affliction; when he was reproached, blasphemed, buffeted, and spit, upon, justice was not done him, right did not take place, but was removed from him, and he was treated in a most unjust and unrighteous manner:

and who shall declare his generation? not his divine or human generation; nor the sorrows of his life; or the duration of his life since his resurrection; nor the numbers of his spiritual seed and offspring; senses put upon the words they will by no means bear; but the generation or age in which Christ lived, which for its wickedness among themselves, and their barbarity to him, and ill usage of him, cannot be sufficiently described and declared; and a great deal of it they themselves own; See Gill on Mat 10:36, Mat 12:39.

for his life is taken from the earth, not in a common, but in a judicial way; in the most cruel, barbarous, and unjust manner, in a violent way; though not without his Father's will, and his own consent; and though his life was taken from the earth, he now lives in heaven, and that for evermore.

Gill: Act 8:34 - And the eunuch answered Philip, and said // I pray thee, of whom speakest the prophet this // of himself or of some other man

And the eunuch answered Philip, and said,.... After he had read the passage out, and Philip had put the question to him, whether he understood it; and after he had taken him up into his chariot to sit with him, and instruct him:

I pray thee, of whom speakest the prophet this? being desirous of knowing who was the subject of this famous prophecy: which to know was very useful and edifying, and was not a matter of mere indifference and speculation, but of great moment and concern. A like way of speaking, in order to know the sense of a passage, is used by the Jews ^w: thus upon reading Pro 31:2, it is asked,

"of whom does Solomon say this Scripture? he does not say it but of his father David.''

Does he speak

of himself or of some other man? which is very properly and pertinently put; since there might be some appearance of its application to Isaiah, who suffered under Manasseh; and it might be applied to different persons, as it has been since by the Jews; as to Josiah, Jeremiah in particular, and to the people of Israel in general, though very wrongly: Josiah could never be intended, as one of their noted commentators ^x expounds the paragraph; since it was not the sins of the people that were the cause of his death, but his own, and his vanity in meddling with what he had nothing to do with, and had no real call unto; nor can it be said of him that he did no violence, or that he bore the sins of others, and died for them, and made his soul an offering for sin; nor were his days prolonged; nor did the pleasure of the Lord prosper in his hand: nor is the passage applicable to Jeremiah, as another of their writers ^y would have it; he was not free from sin; nor was he wounded for the sins of his people; nor did he undergo his sufferings with patience; nor had he a large number of disciples; nor was he extolled and exalted, as this person is said to be: much less, as others ^z say, is the whole body of the people of Israel in captivity intended; since one single individual as spoken of throughout the whole; and is manifestly distinguished from the people of Israel, whose sins and sorrows he was to bear, and for whose transgressions he was to be stricken and wounded. In all which they go contrary to their Targum ^a, Talmud ^b, and other ancient writings ^c, which interpret many things in this section or paragraph of the Messiah ^d: however, as it might be differently understood, or difficult to be understood, the eunuch very appropriately puts this question.

Gill: Act 8:35 - Then Philip opened his mouth // began at the same Scripture

Then Philip opened his mouth,.... With freedom and boldness, and spoke clearly and distinctly, and expounded the passage to him. This is a phrase frequently used in Jewish writings, especially in the book of Zohar ^e, when they give an account of this or the other Rabbi interpreting any place of Scripture; as for instance, R. Eleazar פתח, "opened", and said, "my sabbaths you shall keep", &c. Again, R. Aba פתח, "opened", and said, "and Manoah said unto his wife", &c. Once more, "R. Simeon opened", and said, "the heavens declare the glory of God", &c. and

began at the same Scripture: "the fifty third of Isaiah": and preached unto him Jesus of Nazareth; how that he was the true Messiah, and the person there designed, and that very rightly; for the Jews themselves, the ancient ones, have interpreted several passages in that chapter of the Messiah, as has been before observed; he showed him how that he was born of a virgin, made under the law, and yielded perfect obedience to it in his life; and that he suffered and died for the sins of his people, and made satisfaction for them, and brought in an everlasting righteousness to justify them before God, and had obtained eternal redemption for them; that he was risen from the dead, was ascended into heaven, and now sat at the right hand of God, and ever lived to make intercession for transgressors; and would come a second time to judge both quick and dead; and in the mean while had left rules for the gathering, and forming, and governing his churches; and had appointed persons to preach his Gospel, and to administer the ordinances of baptism, and the supper of the Lord, which were to continue till his second coming.

Gill: Act 8:36 - And as they went on their way // they came unto a certain water // Ac# 8:38 // And the eunuch said, see here is water, what doth hinder me to be baptized

And as they went on their way,.... In the road from Jerusalem to Gaza; Philip preaching, and the eunuch hearing, and conversing in a religious and spiritual way together; and Beza says in one exemplar it is added, "conferring one with another"; about the person and office of Christ, the doctrines of the Gospel, and the ordinances of it; as appears by what follows, both by the eunuch's request to be admitted to baptism, and his confession of faith:

they came unto a certain water; which some say was at Bethhoron, in the tribe of Judah or Benjamin; and others think it was the river Eleutherus; the former is more likely; concerning which Jerom ^f gives this account:

"Bethzur in the tribe of Judah, or Benjamin, and now called Bethhoron, is a village as we go from Aella (or Jerusalem) to Hebron, twenty miles from it; near which is a fountain, springing up at the bottom of a mountain, and is swallowed up in the same ground in which it is produced; and the Acts of the Apostles relate, that the eunuch of queen Candace was baptized here by Philip.''

This place was about two miles from Hebron; since that, according to the same writer ^g, was twenty two miles from Jerusalem. Borchardus ^h seems to place it further off from Hebron:

"from Hebron are three "leucas", or six miles, northward, declining a little to the west, to Nehel Escol, that is, "the brook of the cluster", from whence the spies carried the cluster of grapes; to the left of this valley, for the space of a mile, or half a leuca, runs a river, in which Philip baptized the, eunuch of queen Candace, not far from Sicelech.''

And, according to Jerom ⁱ, Escol lay in the way from Bethzur to Hebron. This account of the historian sets aside that weak piece of criticism on

Ac# 8:38 used by some persons; as if when Philip and the eunuch went down into the water, no more is meant, than that they went to the water side, or descended to the bank and brink of the river; seeing, here it is said, they came to a certain place of water; they came to the river itself, or the river side, and after this went down into it.

And the eunuch said, see here is water, what doth hinder me to be baptized? This question shows, that he had some knowledge of the ordinance of baptism, which he had received from the ministry and conversation of Philip; and that he had some desire after it, as regenerate persons have, after divine things, after Christ, his word, and ordinances; and that he was willing to take the first opportunity of submitting to it, but was jealous lest he should not be qualified for it; and therefore modestly proposes the affair to Philip, and desires to be examined and judged by him: and it also suggests, that there are some things which might be a just bar to this ordinance, as want of grace, and a disorderly life and conversation, which were the hindrances to the Pharisees and Sadducees, who came to John's baptism; and these are sufficient ones, even though persons may be born in a Christian land, and of believing parents, and have had a good education; yea, though they may have much notional light and speculative knowledge: but where the good work of grace is begun, and when a soul is spiritually enlightened, and has evangelical repentance for sin, and true faith in Christ, and sincere love to him, nothing should hinder: not any thing on his side; not a sense of his own unworthiness, which will never be otherwise, but rather increase; nor the corruptions of his heart and nature, which will always remain, as long as he is in the body; nor fears of falling away, since there cannot be more danger after baptism than before, and Christ is the same who is always able to keep from it; nor the reproaches of the world, which should be esteemed above riches; and more especially, since to be ashamed of Christ, his word, or ordinances, is highly resented by him; nor the opposition of relations and friends, who, though they are to be regarded and listened to in civil matters, yet should have no sway in religious ones to move from the cause of Christ; nor any difficulty in the ordinance itself, since it is but water baptism, and not a bloody one, such as Christ was baptized with, and some of his followers have been called unto: nor should anything hinder on the side of the administrator, when the above is the case; as not being circumcised, but Gentiles, as in the times of the apostles, Act 10:47 so not the former life and conversation of the person, though it has been ever so wicked, as the instances of the crucifiers of Christ, of the jailor, of Saul the persecutor, and many of the Corinthians, show; nor the weakness of grace; the day of small things is not to be despised, nor a bruised reed to be broken, or smoking flax to be quenched: agreeably to this the Ethiopic version renders it, "who doth hinder", &c.

Gill: Act 8:37 - And Philip said, if thou believest with all thine heart, thou mayest // And he answered and said, I believe that Jesus Christ is the Son of God

And Philip said, if thou believest with all thine heart, thou mayest,.... Intimating, that if he did not believe, he had no right to that ordinance; though he was a proselyte to the Jewish religion, a serious and devout man, and was employed in a religious way, when Philip came up to him, and was very desirous of being instructed in the knowledge of divine things; and yet notwithstanding all this, he had no right to the ordinance of baptism, unless he had faith in Christ, and made a profession of it; nor would Philip administer it to him without it; from whence it appears, that faith in Christ, and a profession of it, are necessary prerequisites to baptism: and this faith should not be a mere historical and temporary faith, nor a feigned one, but a believing in Christ with the heart unto righteousness; or such a faith by which a soul relinquishes its own righteousness, and looks and goes unto Christ for righteousness, life, and salvation, and rests and relies upon him for them; and it should be a believing in him with the whole heart, which does not design a strong faith, or a full assurance of faith, but an hearty, sincere, and unfeigned one, though it may be but weak, and very imperfect. And that this is necessary to baptism is manifest, because without this it is impossible to please God; nor can submission and obedience to it be acceptable to him: nor indeed can the ordinance be grateful and pleasing to unbelievers; for though it is a command that is not grievous, and a yoke that is easy, yet it is only so to them that believe; nor can any other see to the end of this ordinance, or behold the burial, and resurrection of Christ represented by it, or be baptized into his death, and partake of the benefits of it; and besides, whatsoever is not of faith is sin.

And he answered and said, I believe that Jesus Christ is the Son of God: which though a short, is a very comprehensive summary of the articles of faith respecting the person, offices, and grace of Christ; as that he is a divine person, truly and properly God, the only begotten of the Father, of the same nature with him, and equal to him; that he existed from all eternity, as a divine person with him, and distinct from him; and that he is the Christ, the anointed of God, to be prophet, priest, and King; and is Jesus, the only Saviour of lost sinners, in whom he trusted and depended alone for righteousness, life, and salvation. This whole verse is wanting in the Alexandrian copy, and in five of Beza's copies, and in the Syriac and Ethiopic versions; but stands in the Vulgate Latin and Arabic versions, and in the Complutensian edition; and, as Beza observes, ought by no means to be expunged, since it contains so clear a confession of faith required of persons to be baptized, which was used in the truly apostolic times.

Gill: Act 8:38 - And he commanded the chariot to stand still // And they went down both into the water, both Philip and the eunuch, and he baptized him

And he commanded the chariot to stand still,.... That is, the eunuch ordered his chariot driver to stop; for to him it better agrees to give this order than to Philip; though otherwise the words are so placed, that it would be difficult to say who gave the command.

And they went down both into the water, both Philip and the eunuch, and he baptized him: upon which Calvin has this note;

"hence we see what was the manner of baptizing with the ancients, for they plunged the whole body into water.''

And indeed, other mode had been practised then, as sprinkling or pouring of water, there would have been no necessity of their going out of the chariot, and much less of their going down into the water; and as for change of apparel, it cannot be reasonably thought that so great a man should take so long a journey without it. In like manner the Jewish ablutions and purifications, which were performed by immersion, and therefore called baptisms, Heb 9:10 are spoken of in the same sort of language as here: so a profluvious person, and a woman that had lain in, were obliged שירדה לטבול, "to go down and dip" ^k.

"It is a tradition of the Rabbins ^l, that he that sees any nocturnal pollution on the day of atonement, יורד וטובל, "goes down and dips himself".--And so all that are obliged to dipping, dip according to their custom on the day of atonement; the profluvious person, man or woman, the leprous person, man or woman, the husband of a menstruous woman, and one defiled with the dead, dip according to their custom on the day of atonement.''

Gill: Act 8:39 - And when they were come up out of the water // The Spirit of the Lord caught away Philip // that the eunuch saw him no more // and he went on his way // rejoicing

And when they were come up out of the water,.... Which is another circumstance, showing that baptism was then performed by immersion; with this compare Mat 3:16 and so it is said of the high priest, when he washed himself on the day of atonement, ירד וטבל עלה, "he went down and dipped, and came up" ^m; and so any other person that was obliged to dipping on any account, ירד וטבל ועלה, "went down and dipped, and came up" ⁿ. And again it is said ^o, it happened to a servant maid of Rabbi, שטבלה ועלתה, "that she dipped herself and came up".

The Spirit of the Lord caught away Philip; as soon as the ordinance was over; so that the eunuch had no opportunity of rewarding him for his instructions and labour; and this might be done on purpose to show that he had no mercenary end in joining himself to his chariot; and this sudden rapture and disappearance might be a confirmation to the eunuch that this whole affair was of God. The Spirit of the Lord took up Philip, just as he is said to lift up Ezekiel, between earth and heaven, Eze 8:3 and carried him above the earth as far as Azotus. The Alexandrian copy, and one of Beza's, and some others, read the words thus, "the holy Spirit fall upon the eunuch, but the angel of the Lord caught away Philip"; the same angel, it may be, that bid him go toward the south:

that the eunuch saw him no more; neither at that time, nor perhaps ever after; for one went one way, and another way:

and he went on his way; towards Ethiopia; and, as the Ethiopic version reads, "into his own country"; which is one reason why he saw Philip no more: however, he went thither

rejoicing, as he had great reason to do; being blessed with the saving knowledge of Christ, and true faith in the Son of God, and admitted to the holy ordinance of baptism; having first received the baptism of the Spirit, or having the grace of the Spirit bestowed on him, and implanted in him: and, according to some copies just now mentioned, after his baptism the Spirit fell on him in an extraordinary manner, and that without imposition of hands; so that, upon the whole, he had great reason to rejoice.

Gill: Act 8:40 - But Philip was found at Azotus // Azotus // and passing through // he preached in all the cities // till he came to Caesarea

But Philip was found at Azotus,.... The same with the Ashdod of the Philistines, famous for the temple of Dagon, 1Sa 5:1 where the Septuagint call it Azotus, as here: and so it is called in the Apocrypha:

"Howbeit all the hindmost of them were slain with the sword: for they pursued them unto Gazera, and unto the plains of Idumea, and

Azotus, and Jamnia, so that there were slain of them upon a three thousand men.'' (1Mac 4:15)

"Whereof when Apollonius heard, he took three thousand horsemen, with a great host of footmen, and went to

Azotus as one that journeyed, and therewithal drew him forth into the plain. because he had a great number of horsemen, in whom he put his trust.'' (1Mac 10:77)

"But Jonathan set fire on

Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire.'' (1Mac 10:84)

"And when he came near to

Azotus, they shewed him the temple of Dagon that was burnt, and

Azotus and the suburbs thereof that were destroyed, and the bodies that were cast abroad and them that he had burnt in the battle; for they had made heaps of them by the way where he should pass.'' (1Mac 11:4)

where mention is made of Beth Dagon, and the idol's temple in it; and by Herodotus ^p, Pliny ^q, and Ptolomy ^r; and it is now called Palmis, according to R. Benjamin ^s; it was about fifty four miles from Jerusalem, and two hundred and seventy furlongs, Or four and thirty miles ^t from Gaza:

and passing through; or, as he passed along through that and other places:

he preached in all the cities; that lay in his way; which shows his zeal and diligence:

till he came to Caesarea; not Caesarea Philippi, Mat 16:13 but that which was before called Strato's tower, and was rebuilt by Herod, and called Caesarea, in honour of Augustus Caesar ^u; and not by Caesar himself, as R. Benjamin says ^w: it was six hundred furlongs, or seventy five miles from Jerusalem ^x, This place was famous for Jewish Rabbins, and their schools of learning; frequent mention is made of רבנין דקיסרין, "the Rabbins of Caesarea" ^y; here Philip seems to have stopped, and stayed awhile.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Act 8:1

¹ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

² tn Or “severe.”

³ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁵ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

⁶ tn Or “countryside.”

NET Notes: Act 8:2

¹ tn “Some” is not in the Greek text, but is implied.

² sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

³ tn Or “mourned greatly for him.”

NET Notes: Act 8:3

¹ tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

² tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

³ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

NET Notes: Act 8:5

¹ tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.

sn The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus (J. Boehmer, “Studien zur Geographie Palästinas bes. im Neuen Testament,” ZNW 9 [1908]: 216-18; D. Gill and C. Gempf, eds., The Book of Acts in its Graeco-Roman Setting, 272). This is the best option if the article before “city” is taken as original. If the reading without the article is taken as original, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr (cf. C. K. Barrett, Acts [ICC], 1:402-3; F. F. Bruce, Acts [NICNT], 165).

² tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:31.

NET Notes: Act 8:6

¹ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

² tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

NET Notes: Act 8:7

¹ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

² tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

NET Notes: Act 8:8

¹ tn Grk “and there came about,” but this is somewhat awkward in English.

² sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.

NET Notes: Act 8:9

¹ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

NET Notes: Act 8:10

¹ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

² tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

NET Notes: Act 8:12

¹ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

³ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

NET Notes: Act 8:13

¹ tn Or “he kept close company with.”

² sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

NET Notes: Act 8:14

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn Or “message.”

³ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

NET Notes: Act 8:15

¹ tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.

NET Notes: Act 8:16

¹ tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.

² tn Or “fallen on.”

³ sn This is a parenthetical note by the author.

NET Notes: Act 8:17

¹ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

² sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.

NET Notes: Act 8:18

¹ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

NET Notes: Act 8:19

¹ tn Or “ability”; Grk “authority.”

NET Notes: Act 8:20

¹ tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

² tn Or “obtain.”

NET Notes: Act 8:21

¹ tn The translation “share or part” is given by L&N 63.13.

² tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

NET Notes: Act 8:22

¹ tn Or “and implore the Lord.”

² tn Grk “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 Notes: Act 8:23

¹ tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.

NET Notes: Act 8:24

¹ tn Grk “Simon answered and said.”

sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.

² tn Grk “may come upon.”

NET Notes: Act 8:25

¹ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

² tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

⁴ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

⁵ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

⁶ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

NET Notes: Act 8:26

¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

² tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

³ tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

⁴ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁵ tn Or “wilderness.”

⁶ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

sn The concluding note about the road appears to be a parenthetical note by the author.

NET Notes: Act 8:27

¹ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

² tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

³ tn Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

⁴ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

⁵ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

⁶ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.

⁷ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

⁸ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

NET Notes: Act 8:28

¹ tn Grk “and was sitting.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn Grk “and was reading.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.

NET Notes: Act 8:30

¹ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

² tn The words “to it” are not in the Greek text but are implied.

³ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

⁴ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

⁵ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

NET Notes: Act 8:31

¹ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

² tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

NET Notes: Act 8:32

¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

² tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

NET Notes: Act 8:33

¹ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

² tn Or “justice was denied him”; Grk “his justice was taken away.”

³ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.

⁴ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

⁵ sn A quotation from Isa 53:7-8.

NET Notes: Act 8:34

¹ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

² tn Grk “I beg you,” “I ask you.”

³ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

NET Notes: Act 8:35

¹ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

² sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

NET Notes: Act 8:36

¹ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

NET Notes: Act 8:37

¹ tc A few later mss (E 36 323 453 945 1739 1891 pc) add, with minor variations, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is lacking in {Ì^45,74 א A B C 33 614 vg sy^p,h co}. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

NET Notes: Act 8:38

¹ tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”

² sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

NET Notes: Act 8:39

¹ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

² sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

NET Notes: Act 8:40

¹ tn Or “appeared.”

² sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

³ tn The words “the area” are not in the Greek text but are implied.

⁴ tn Or “he preached the gospel.”

⁵ tn Or “cities.”

⁶ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

Geneva Bible: Act 8:1

And ^{( 1 )} Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.

^{( 1 )} Christ uses the rage of his enemies in the spreading forth and enlarging of his kingdom.

Geneva Bible: Act 8:2

^{( 2 )} And devout men ^{( a )} carried Stephen [to his burial], and made great lamentation over him.

^{( 2 )} The godly mourn for Steven after his death, and bury him, showing in this an example of singular faith and charity: but no man prays to him.

^{( a )} Amongst all the duties of charity which the godly perform, there is no mention made of enshrining relics.

Geneva Bible: Act 8:3

^{( 3 )} As for Saul, he made havock of the church, entering into every house, and haling men and women committed [them] to prison.

^{( 3 )} The dispersion or scattering abroad of the faithful is the gathering together of churches.

Geneva Bible: Act 8:5

^{( 4 )} Then Philip went down to the city of Samaria, and preached Christ unto them.

^{( 4 )} Philip, who was before a deacon in Jerusalem, is made an evangelist by God in an extraordinary way.

Geneva Bible: Act 8:9

^{( 5 )} But there was a certain man, called Simon, which beforetime in the same city used ^{( b )} sorcery, and ^{( c )} bewitched the people of Samaria, giving out that himself was some great one:

^{( 5 )} Christ overcomes Satan as often as he desires, and carries him about as it were in triumph, in the sight of those whom Satan deceived and bewitched.

^{( b )} The word which is used in this place was at first used of good things, and is borrowed from the language of the Persians, who call their wise men by that name; but afterwards it was used of evil things.

^{( c )} He had so allured the Samaritans with his witchcraft that as blind and mad idiots they were wholly addicted to him.

Geneva Bible: Act 8:13

^{( 6 )} Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.

^{( 6 )} The wicked and the highly reprobate are often forced to taste the good gift of God, but they immediately spit it out again.

Geneva Bible: Act 8:14

^{( 7 )} Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:

^{( 7 )} Peter, not chief but as an ambassador sent from the whole company of the apostles, and John his companion, according to the authority which was committed unto them, strengthen, encourage, and build up the churches of Samaria, whose foundation had been laid before by Philip.

Geneva Bible: Act 8:15

Who, when they were come down, prayed for them, that they might receive the ^{( d )} Holy Ghost:

^{( d )} Those excellent gifts which are necessary, especially for those that were to be appointed rulers and governors of the Church.

Geneva Bible: Act 8:18

^{( 8 )} And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money,

^{( 8 )} Covetousness and the seeking of glory at length remove the hypocrites from their dens.

Geneva Bible: Act 8:20

^{( 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.

Geneva Bible: Act 8:21

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.

Geneva Bible: Act 8:22

^{( 10 )} Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.

^{( 10 )} We must hope well even for the vilest sinners, as long as and as much as we can.

Geneva Bible: Act 8:23

For I perceive that thou art in the ^{( g )} gall of bitterness, and [in] the ^{( h )} bond of iniquity.

^{( g )} He calls the inward malice of the heart and the venomous and demonic wickedness with which the magician was wholly filled with the gall of bitterness: and he is said to be in the gall, as though he were wholly overwhelmed with gall, and buried in it.

^{( h )} Entangled in the bonds of iniquity.

Geneva Bible: Act 8:26

^{( 11 )} And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.

^{( 11 )} Christ, who calls freely whom he wishes, now uses Philip, who was not thinking about any such thing, to unexpectedly instruct and baptize the eunuch, and by this means extends the limits of his kingdom even into Ethiopia.

Geneva Bible: Act 8:27

And he arose and went: and, behold, a man of Ethiopia, an eunuch ^{( i )} of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,

^{( i )} A man of great wealth and authority with Candace. Now this word "Candace" is a common name of all the Queens of Ethiopia.

Geneva Bible: Act 8:31

And he said, How can I, except some man should ^{( k )} guide me? And he desired Philip that he would come up and sit with him.

^{( k )} To show me the way to understand it.

Geneva Bible: Act 8:32

^{( 12 )} The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:

^{( 12 )} Those things which seem to come most by chance or fortune (as men term it) are governed by the secret providence of God.

Geneva Bible: Act 8:33

In his ^{( l )} humiliation his judgment was taken away: and who shall declare his ^{( m )} generation? for his life is taken from the earth.

^{( l )} The Hebrew text reads it in this way, "out of a narrow strait, and out of judgment was he taken": and by the "narrow strait" he means the grave and the very bonds of death, and by "judgment" he means the punishment which was laid upon him, and the miserable state which Christ took upon himself for our sakes, in bearing his Father's wrath.

^{( m )} How long he will endure: for Christ, having once risen from the dead, dies no more; (Rom 6:9).

Geneva Bible: Act 8:37

^{( 13 )} And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, ^{( n )} I believe that Jesus Christ is the Son of God.

^{( 13 )} Profession of faith is required of those being baptized, and therefore it is evident that we are not first ingrafted into Christ when we are baptized, but are already ingrafted, and then are baptized. (Ed.)

^{( n )} The sum of the confession which is necessary for baptism.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Act 8:1-17 - A Libation To Jehovah

Seed Scattered And Taking Root

And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles. 2. And devout men carried Stephen to his burial, and made great lamentation over him. 3. As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison. 4. Therefore they that were scattered abroad went everywhere preaching the word. 5. Then Philip went down to the city of Samaria, and preached Christ unto them. 6. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. 7. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. 8. And there was great joy in that city. 9. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: 10. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. 11. And to him they had regard. because that of long time he had bewitched them with sorceries. 12. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. 13. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. 14. Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15. Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16. (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus. 17. Then laid they their hands on them, and they received the Holy Ghost.'--Acts 8:1-17.

THE note of time in Acts 8:1 is probably to be rendered as in the Revised Version, on that day.' The appetite for blood roused by Stephen's martyrdom at once sought for further victims. Thus far the persecutors had been the rulers, and the persecuted the Church's leaders; but now the populace are the hunters, and the whole Church the prey. The change marks an epoch. Luke does not care to make much of the persecution, which is important to him chiefly for its bearing on the spread of the Church's message. It helped to diffuse the Gospel, and that is why he tells of it. But before proceeding to narrate how it did so, he gives us a picture of things as they stood at the beginning of the assault.

Three points are noted: the flight of the Church except the Apostles, the funeral of Stephen, and Saul's eager search for the disciples. We need not press all,' as if it were to be taken with mathematical accuracy. Some others besides the Apostles may have remained, but the community was broken up. They fled, as Christ had bid them do, if persecuted in one city. Brave faithfulness goes with prudent self-preservation, and a valuable part of valour is discretion.' But the disciples who fled were not necessarily less courageous than the Apostles who remained, nor were the latter less prudent than the brethren who fled. For noblesse oblige; high position demands high virtues, and the officers should be the last to leave a wreck. The Apostles, no doubt, felt it right to hold together, and preserve a centre to which the others might return when the storm had blown itself out.

In remarkable contrast with the scattering Church are the' devout men' who reverently buried the martyr. They were not disciples, but probably Hellenistic Jews (Acts 2:5); perhaps from the synagogue whose members had disputed with Stephen and had dragged him to the council. His words or death may have touched them, as many a time the martyr's fire has lighted others to the martyr's faith. Stephen was like Jesus in his burial by non-disciples, as he had been in his death.

The eager zeal of the young Pharisee brought new severity into the persecution, in his hunting out his victims in their homes, and in his including women among his prisoners. There is nothing so cruel as so-called religious zeal. So Luke lifts the curtain for a moment, and in that glimpse of the whirling tumult of the city we see the three classes, of the brave and prudent disciples, ready to flee or to stand and suffer as duty called; the good men who shrunk from complicity with a bloodthirsty mob, and were stirred to sympathy with his victims; and the zealot, who with headlong rage hated his brother for the love of God. But the curtain drops, and Luke turns to his true theme. He picks up the threads again in Acts 4:4, telling of the dispersal of the disciples, with the significant addition of their occupation when scattered, preaching the word.'

The violent hand of the persecutor acted as the scattering hand of the sower. It flung the seeds broadcast, and wherever they fell they sprouted. These fugitives were not officials, nor were they commissioned by the Apostles to preach. Without any special command or position, they followed the instincts of believing hearts, and, as they carried their faith with them, they spoke of it wherever they found themselves. A Christian will be impelled to speak of Christ if his personal hold of Him is vital. He should need no ecclesiastical authorisation for that. It is not every believer's duty to get into a pulpit, but it is his duty to preach Christ.' The scattering of the disciples was meant by men to put out the fire, but, by Christ, to spread it. A volcanic explosion flings burning matter over a wide area.

Luke takes up one of the lines of expansion, in his narrative of Philip's doings in Samaria, which he puts first because Jesus had indicated Samaria first among the regions beyond Judaea (Acts 1:8). Philip's name comes second in the list of deacons (Acts 6:5), probably in anticipation of his work in Samaria. How unlike the forecast by the Apostles was the actual course of things! They had destined the seven for purely' secular' work, and regarded preaching the word as their own special engagement. But Stephen saw and proclaimed more clearly than they did the passing away of Temple and ritual; and Philip, on his own initiative, and apparently quite unconscious of the great stride forward that he was taking, was the first to carry the gospel torch into the regions beyond. The Church made Philip a deacon,' but Christ made him an evangelist'; and an evangelist he continued, long after he had ceased to be a deacon in Jerusalem (Acts 21:8).

Observe, too, that, as soon as Stephen is taken away, Philip rises up to take his place. The noble army of witnesses never wants recruits. Its Captain sends men to the front in unbroken succession, and they are willing to occupy posts of danger because He bids them. Probably Philip fled to Samaria for convenience' sake, hut, being there, he probably recalled Christ's instructions in Acts 1:8, repealing His prohibition in Matthew 10:5. What a different world it would be, if it was true of Christians now that they went down into the city of So-and-So and proclaimed Christ'! Many run to and fro, but some of them leave their Christianity at home, or lock it up safely in their travelling trunks.

Jerusalem had just expelled the disciples, and would fain have crushed the Gospel; despised Samaria received it with joy. A foolish nation' was setting Israel an example (Deut. 32:21; Rom. 10:19). The Samaritan woman had a more spiritual conception of the Messiah than the run of Jews had, and her countrymen seem to have been ready to receive the word. Is not the faith of our mission converts often a rebuke to us?

But the Gospel met new foes as well as new friends on the new soil. Simon the sorcerer, probably a Jew or a Samaritan, would have been impossible on Jewish ground, but was a characteristic product of that age in the other parts of the Roman empire. Just as, to-day, people who are weary of Christianity are playing with Buddhism, it was fashionable in that day of unrest to trifle with Eastern magic-mongers; and, of course, demand created supply, and where there was a crowd of willing dupes, there soon came to be a crop of profit-seeking deceivers. Very characteristically, the dupes claimed more for the deceiver than he did for himself. He probably could perform some simple chemical experiments and conjuring tricks, and had a store of what sounded to ignorant people profound teaching about deep mysteries, and gave forth enigmatical utterances about his own greatness. An accomplished charlatan will leave much to be inferred from nods and hints, and his admirers will generally spin even more out of them than he meant. So the Samaritans bettered Simon's some great one' into that power of God which is called great,' and saw in him some kind of emanation of divinity.

The quack is great till the true teacher comes, and then he dwindles. Simon had a bitter pill to swallow when he saw this new man stealing his audience, and doing things which he, with his sorceries, knew that he only pretended to do. Luke points very clearly to the likeness and difference between Simon and Philip by using the same word (gave heed') in regard to the Samaritan's attitude to both, while in reference to Philip it was the things spoken by' him, and in refer-once to Simon it was himself to which they attended. The one preached Christ, the other himself; the one amazed' with sorceries,' the other brought good tidings and hid himself, and his message called, not for stupid, open-mouthed astonishment, but for belief and obedience to the name of Jesus. The whole difference between the religion of Jesus and the superstitions which the world calls religions, is involved in the significant contrast, so inartificially drawn.

Simon also himself believed.' Probably there was in his action a good deal of swimming with the stream, in the hope of being able to divert it; but, also, he may have been all the more struck by Philip's miracles, because he knew a real one, by reason of his experience of sham ones. At any rate, neither Philip nor Luke drew a distinction between his belief and that of the Samaritans; and, as in their cases, his baptism followed on his profession of belief. But he seems not to have got beyond the point of wondering at the miracles, as it is emphatically said that he did even after his baptism. He believed that Jesus was the Messiah, but was more interested in studying Philip to find out how he did the miracles than in listening to his teaching. Such an imperfect belief had no transforming power, and left him the same man as before, as was soon miserably manifest.

The news of Philip's great step forward reached the Apostles by some unrecorded means. It is not stated that Philip reported his action, as if to superiors whose authorisation was necessary. More probably the information filtered through other channels. At all events, sending a deputation was natural, and needs not to be regarded as either a sign of suspicion or an act necessary in order to supplement imperfections inherent in the fact that Philip was not an Apostle. The latter meaning has been read--not to say forced--into the incident; but Luke's language does not support it. It was not because they thought that the Samaritans were not admissible to the full privileges of Christians without Apostolic acts, but because they heard that Samaria had received the word,' that the Apostles sent Peter and John.

The Samaritans had not yet received the Holy Ghost --that is, the special gifts, such as those of Pentecost. That fact proves that baptism is not necessarily and inseparably connected with the gift of the Spirit; and Acts 10:44-47, proves that the Spirit may be given before baptism. As little does this incident prove that the imposition of Apostolic hands was necessary in order to the impartation of the Spirit. Luke, at any rate, did not think so; for he tells how Ananias' band laid on the blind Saul conveyed the gift to him. The laying on of hands is a natural, eloquent symbol, but it was no prerogative of the Apostles (Acts 10:17; 1 Tim. 4:14).

The Apostles came down to Samaria to rejoice in the work which their Lord had commanded, and which had been begun without their help, to welcome the new brethren, to give them further instruction, and to knit closely the bonds of unity between the new converts and the earlier ones. But that they came to bestow spiritual gifts which, without them, could not have been imparted, is imported into, not deduced from, the simple narrative of Luke.

Maclaren: Act 8:21 - A Libation To Jehovah

Simon The Sorcerer

Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.'--Acts 8:21.

THE era of the birth of Christianity was one of fermenting opinion and decaying faith. Then, as now, men's minds were seething and unsettled, and that unrest which is the precursor of great changes in intellectual and spiritual habitudes affected the civilised world. Such a period is ever one of predisposition to superstition. The one true bond which unites God and man being obscured, and to the consciousness of many snapped, men's minds become the prey of visionary terrors. Demand creates supply, and the magician and miracle-worker, the possessor of mysterious ways into the Unknown, is never far off at such a time. Partly deceived and partly deceiving, he is as sure a sign of the lack of profound religious conviction and of the presence of unsatisfied religious aspirations in men's souls, as the stormy petrel or the floating seaweed is of a tempest on the seas.

So we find the early preachers of Christianity coming into frequent contact with pretenders to magical powers. Sadly enough, they were mostly Jews, who prostituted their clearer knowledge to personal ends, and having tacked on to it some theosophic rubbish which they had learned from Alexandria, or mysticism which had filtered to them from the East, or magic arts from Phrygia, went forth, the only missionaries that Judaism sent out, to bewilder and torture men's minds. What a fall from Israel's destination, and what a lesson for the stewards of the oracles of God'!

Of such a sort were Elymas, the sorcerer whom Paul found squatting at the ear of the Roman Governor of Cyprus; the magicians at Ephesus; the vagabond Jews exorcists, who with profitable eclecticism, as they thought, tried to add the name of Jesus as one more spell to their conjurations; and, finally, this Simon the sorcerer. Established in Samaria, he had been juggling and conjuring and seeing visions, and professing to be a great mysterious personality, and had more than permitted the half-heathen Samaritans, who seem to have had more religious susceptibility and less religious knowledge than the Jews, and so were a prepared field for all such pretenders, to think of him as in some sense an incarnation of God, and perhaps to set him up as a rival or caricature of Him who in the neighbouring Judaea was being spoken of as the power of God, God manifest in the flesh.

To the city thus moved comes no Apostle, but a Christian man who begins to preach, and by miracles and teaching draws many souls to Christ.

The story of Simon Magus in his attitude to the Gospel is a very striking and instructive one. It presents for our purpose now mainly three points to which I proceed to refer.

I. An Instance Of A Wholly Unreal, Because Inoperative, Faith.

He believed,' says the narrative, and believing was baptized. It is worth noting, in passing, how the profession of faith without anything more was considered by the Early Church sufficient. But obviously his was no true faith. The event showed that it was not.

What was it which made his faith thus unreal?

It rested wholly on the miracles and signs; he' wondered' when he saw them. Of course, miracles were meant to lead to faith; but if they did not lead on to a deeper sense of one's own evil and need, and so to a spiritual apprehension, then they were of no use.

The very beginning of the story points to the one bond that unites to God, as being the sense of need and the acceptance with heart and will of the testimony of Jesus Christ. Such a disposition is shown in the Samaritans, who make a contrast with Simon in that they believed Philip preaching, while Simon believed him working miracles. The true place of miracles is to attract attention, to prepare to listen to the word. They are only introductory. A faith may be founded on them, but, on the other hand, the impressions which they produce may be evanescent. How subordinate then, their place at the most! And the one thing which avails is a living contact of heart and soul with Jesus Christ.

Again, Simon's belief was purely an affair of the understanding. We are not to suppose, I think, that he merely believed in Philip as a miracle-worker; he must have had some notion about Philip's Master, and we know that it was belief in Jesus as the Christ that qualified in the Apostolic age for baptism. So it is reasonable to suppose that he had so much of head knowledge. But it was only head knowledge. There was in it no penitence, no self-abandonment, no fruit in holy desires; or in other words, there was no heart. It was credence, but not trust.

Now it does not matter how much or how little you know about Jesus Christ. It does not matter how you have come to that knowledge. It does not matter though you have received Christian ordinances as Simon had. If your faith is not a living power, leading to love and self-surrender, it is really nought. And here, on its earliest conflict with heathen magic, the gospel proclaims by the mouth of the Apostle what is true as to all formalists and nominal Christians: Thou hast neither part nor lot in this matter, for thy heart is not right.' One thing only unites to God--a faith which cleanses the heart, a faith which lays hold on Christ with will and conscience, a faith which, resting on penitent acknowledgment of sin, trusts wholly to His great mercy.

II. An Instance Of The Constant Tendency To Corrupt Christianity With Heathen Superstition.

The Apostles' bestowal of the Holy Ghost, which was evidently accompanied by visible signs, had excited Simon's desire for so useful an aid to his conjuring, and he offers to buy the power, judging of them by himself, and betraying that what he was ready to buy he was also intending to sell.

The offer to buy has been taken as his great sin.

Surely it was but the outcome of a greater. It was not only what he offered, but what he desired, that was wrong. He wanted that on whomsoever I lay hands, he may receive the Holy Ghost.' That preposterous wish was quite as bad as, and was the root of, his absurd offer to bribe Peter. Bribe Peter, indeed! Some of Peter's successors would have been amenable to such considerations, but not the horny-handed fisherman who had once said, Silver and gold have I none.'

Peter's answer, especially the words of my text, puts the Christian principle in sharp antagonism to the heathen one.

Simon regards what is sacred and spiritual purely as part of his stock-in-trade, contributing to his prestige. He offers to buy it. And the foundation of all his errors is that he regards spiritual gifts as capable of being received and exercised apart altogether from moral qualifications. He does not think at all of what is involved in the very name, the Holy Ghost.'

Now, on the other hand, Peter's answer lays down broadly and sharply the opposite truth, the Christian principle that a heart right in the sight of God is the indispensable qualification for all possession of spiritual power, or of any of the blessings which Jesus gives.

How the heart is made right, and what constitutes righteousness is another matter. That leads to the doctrine of repentance and faith.

The one thing' that makes such participation impossible is being and continuing in the gall of bitterness, and the bond of iniquity.' Or, to put it into more modern words, all the blessings of the Gospel are a gift of God, and are bestowed only on moral conditions. Faith which leads to love and personal submission to the will of God makes a man a Christian. Therefore, outward ordinances are only of use as they help a man to that personal act.

Therefore, no other man or body of men can do it for us, or come between us and God.

And in confirmation, notice how Peter here speaks of forgiveness. His words do not sound as if he thought that he held the power of absolution, but he tells Simon to go to God who alone can forgive, and refers Simon's fate to God's mercy.

These tendencies, which Simon expresses so baldly, are in us all, and are continually reappearing. How far much of what calls itself Christianity has drifted from Peter's principle laid down here, that moral and spiritual qualifications are the only ones which avail for securing part or lot in the matter' of Christ's gifts received for, and bestowed on, men! How much which really rests on the opposite principle, that these gifts can be imparted by men who are supposed to possess them, apart altogether from the state of heart of the would-be recipient, we see around us to-day! Simony is said to be the securing ecclesiastical promotion by purchase. But it is much rather the belief that the gift of God can be purchased with' anything but personal faith in Jesus, the Giver and the Gift. The effects of it are patent among us. Ceremonies usurp the place of faith. A priesthood is exalted. The universal Christian prerogative of individual access to God is obscured. Christianity is turned into a kind of magic.

III. An Instance Of The Worthlessness Of Partial Convictions.

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. But there are old ecclesiastical traditions about him which represent him as a bitter enemy in future of the Apostle. And Josephus has a story of a Simon who played a degrading part between Felix and Drusilla, and who is thought by some to have been he. But in any case, we have no reason to believe that he ever followed Peter's counsel or prayed to God for forgiveness. So he stands for us as one more tragic example of a man, once not far from the kingdom of God' and drifting ever further away from it, because, at the fateful moment, he would not enter in. It is hard to bring such a man as near again as he once was. Let us learn that the one key which opens the treasury of God's blessings, stored for us all in Jesus, is our own personal faith, and let us beware of shutting our ears and our hearts against the merciful rebukes that convict us of' this our wickedness,' and point us to the Lamb of God which taketh away the sin of the world,' and therefore our sin.

Maclaren: Act 8:26-40 - A Libation To Jehovah

A Meeting In The Desert

And the angel of the Lord spake unto Philip, saying, Arise, and go toward the mouth unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27. And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, 28. Was returning, and sitting in his chariot, read Esaias the prophet. 29. Then the Spirit said unto Philip, Go near, and join thyself to this chariot. 30. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? 31. And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. 32. The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth: 33. In His humiliation His judgment was taken away; and who shall declare His generation? for His life is taken from the earth. 34. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man 35. Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36. And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37. And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. 40. But Philip was found at Azotus: and passing through, he preached in all the cities, till he came to Caesarea.'--Acts 8:26-40.

PHILIP had no special divine command either to flee to, or to preach in, Samaria, but an angel of the Lord,' and afterwards the Spirit,' directed him to the Ethiopian statesman. God rewards faithful work with more work. Samaria was a borderland between Jew and Gentile, but in preaching to the eunuch Philip was on entirely Gentile ground. So great a step in advance needed clear command from God to impel to it and to justify it.

I. We Have, Then, First, The New Commission.

Philip might well wonder why he should be taken away from successful work in a populous city, and despatched to the lonely road to Gaza. But he obeyed at once. He knew not for what he was sent there, but that ignorance did not trouble or retard him. It should be enough for us to see the next step. We walk by faith, not by sight,' for we none of us know what comes of our actions, and we get light as we go. Do to-day's plain duty, and when to-morrow is to-day its duty will be plain too. The river on which we sail winds, and not till we round the nearest bend do we see the course beyond. So we are kept in the peaceful posture of dependent obedience, and need to hold our communications with God open, that we may be sure of His guidance.

No doubt, as Philip trudged along till he reached the Gaza road, he would have many a thought as to what he was to find there, and, when he came at last to the solitary track, would look eagerly over the uninhabited land for an explanation of his strange and vague instructions. But an obedient heart is not long left perplexed, and he who looks for duty to disclose itself will see it in due time.

II. So We Have Next The Explanation Of The Errand.

Luke's Behold! suggests the sudden sight of the great man's cortege in the distance. No doubt, he travelled with a train of attendants, as became his dignity, and would be conspicuous from afar. Philip, of course, did not know who he was when he caught sight of him, but Luke tells his rank at once, in order to lay stress on it, as well as to bring out the significance of his occupation and subsequent conversion. Here was a full-blooded Gentile, an eunuch, a courtier, who had been drawn to Israel's God, and was studying Israel's prophets as he rode. Perhaps he had chosen that road to Egypt for its quietness. At any rate, his occupation revealed the bent of his mind.

Philip felt that the mystery of his errand was solved now, and he recognised the impulse to break through conventional barriers and address the evidently dignified stranger, as the voice of God's Spirit, and not his own. How he was sure of that we do not know, but the distinction drawn between the former communication by an angel and this from the Spirit points to a clear difference in his experiences, and to careful discrimination in the narrator. The variation is not made at random. Philip did not mistake a buzzing in his ears from the beating of his own heart for a divine voice. We have here no hallucinations of an enthusiast, but plain fact.

How manifestly the meeting of these two, starting so far apart, and so ignorant of each other and of the purpose of their being thrown together, reveals the unseen hand that moved each on his own line' and brought about the intersection of the two at that exact spot and hour! How came it that at that moment the Ethiopian was reading, of all places in his roll, the very words which make the kernel of the gospel of the evangelical prophet? Surely such coincidences' are a hard nut to crack for deniers of a Providence that shapes our ends!

It is further to be noticed that the eunuch's conversion does not appear to have been of importance for the expansion of the Church. It exercised no recorded influence, and was apparently not communicated to the Apostles, as, if it had been, it could scarcely have failed to have been referred to when the analogous case of Cornelius was under discussion. So, divine intervention and human journeying and work were brought; into play simply for the sake of one soul which God's eye saw to be ripe for the Gospel. He cares for the individual, and one sheep that can be reclaimed is precious enough in the Shepherd's estimate to move His hand to action and His heart to love. Not because he was a man of great authority at Candace's court, hut because he was yearning for light, and ready to follow it when it shone, did the eunuch meet Philip on that quiet road.

III. The Two Men Being Thus Strangely Brought Together, We Have Next The Conversation For The Sake Of Which They Were Brought Together.

The eunuch was reading aloud, as people not very much used to books, or who have some difficult passage in hand, often do. Philip must have been struck with astonishment when he caught the, to him, familiar words, and must have seen at once the open door for his preaching. His abrupt question wastes no time with apologies or polite, gradual approaches to his object. Probably the very absence of the signs of deference to which he was accustomed impressed the eunuch with a dim sense of the stranger's authority, which would be deepened by the home-thrust of his question.

The wistful answer not only shows no resentment at the brusque stranger's thrusting himself in, but acknowledges bewilderment, and responds to the undertone of proffered guidance in the question. A teacher has often to teach a pupil his ignorance, to begin with; but it should be so done as to create desire for instruction, and to kindle confidence in him as instructor. It is insolent to ask, Understandest thou? unless the questioner is ready and able to help to understand.

The invitation to a seat in the great man's chariot showed how eagerness to learn had obliterated distinctions of rank, and swiftly knit a new bond between these two, who had never heard of each other five minutes before. A true heart will hail as its best and closest friend him who leads it to know God's mind more clearly. How earthly dignities dwindle when God's messenger lays hold of a soul!

So the chariot rolls on, and through the silence of the desert the voices of these two reach the wondering attendants, as they plod along. The Ethiopian was reading the Septuagint translation of Isaiah, which, though it missed part of the force of the original, brought clearly before him the great figure of a Sufferer, meek and dumb, swept from the earth by unjust judgment. He understood so much, but what he did not understand was who this great, tragic Figure represented. His question goes to the root of the matter, and is a burning question to-day, as it was all these centuries ago on the road to Gaza. Philip had no doubt of the answer. Jesus was the lamb dumb before its shearers.' This is not the place to enter on such wide questions, but we may at least affirm that, whatever advance modern schools have made in the criticism and interpretation of the Old Testament, the very spirit of the whole earlier Revelation is missed if Jesus is not discerned as the Person to whom prophet and ritual pointed, in whom law was fulfilled and history reached its goal.

No doubt much instruction followed. How long they had rode together before they came to a certain water we know not, but it cannot have been more than a few hours. Time is elastic, and when the soil is prepared, and rain and sunlight are poured down, the seed springs up quickly. People who deny the possibility of sudden conversions' are blind to facts, because they wear the blinkers of a theory. Not always have they who anon with joy receive' the word no root in themselves.'

As is well known, the answer to the eunuch's question (Acts 5:37) is wanting in authoritative manuscripts. The insertion may have been due to the creeping into the text of a marginal note. A recent and most original commentator on the Acts (Blass) considers that this, like other remarkable readings found in one set of manuscripts, was written by Luke in a draft of the book, which he afterwards revised and somewhat abbreviated into the form which most of the manuscripts present However that may be, the required conditions in the doubtful verse are those which the practice of the rest of the Acts shows to have been required. Faith in Jesus Christ the Son of God was the qualification for the baptisms there recorded.

And there was no other qualification. Philip asked nothing about the eunuch's proselytism, or whether he had been circumcised or not. He did not, like Peter with Cornelius, need the evidence of the gift of the Spirit before he baptized; but, notwithstanding his experience of an unworthy candidate in Simon the sorcerer, he unhesitatingly administered baptism. There was no Church present to witness the rite. We do not read that the Holy Ghost fell on the eunuch.

That baptism in the quiet wady by the side of the solitary road, while the swarthy attendants stood in wonder, was a mighty step in advance; and it was taken, not by an Apostle, nor with ecclesiastical sanction, but at the bidding of Christian instinct, which recognised a brother in any man who had faith in Jesus, the Son of God. The new faith is bursting old bonds. The universality of the Gospel is overflowing the banks of Jewish narrowness. Probably Philip was quite unconscious of the revolutionary nature of his act, but it was done, and in it was the seed of many more.

The eunuch had said that he could not understand unless some man guided him. But when Philip is caught away, he does not bewail the loss of his guide. He went on his road with joy, though his new faith might have craved longer support from the crutch of a teacher, and fuller enlightenment. What made him able to do without the guide that a few hours before had been so indispensable? The presence in his heart of a better one, even of Him whom Jesus promised, to guide His servants into all truth. If those who believe that Scripture without an authorised interpreter is insufficient to lead men aright, would consider the end of this story, they might find that a man's dependence on outward teachers ceases when he has God's Spirit to teach him, and that for such a man the Word of God in his hand and the Spirit of God in his spirit will give him light enough to walk by, so that, in the absence of all outward instructors, he may still be filled with true wisdom, and in absolute solitude may go' on his way rejoicing.'

Maclaren: Act 8:40 - A Libation To Jehovah

Philip The Evangelist

But Philip was found at Azotus: and passing through he preached in all cities, till he came to Caesarea.'--Acts 8:40.

THE little that is known about Philip, the deacon and evangelist, may very soon be told. His name suggests, though by no means conclusively, that he was probably one of the so-called Hellenists, or foreign-born and Greek-speaking Jews. This is made the more probable because he was one of the seven selected by the Church, and after that selection appointed by the Apostles, to dispense relief to the poor. The purpose of the appointment being to conciliate the grumblers in the Hellenist section of the Church, the persons chosen would probably belong to it. He left Jerusalem during the persecution that arose after the death of Stephen.' As we know, he was the first preacher of the Gospel in Samaria; he was next the instrument honoured to carry the Word to the first heathen ever gathered into the Church; and then, after a journey along the seacoast to Caesarea, the then seat of government, he remained in that place in obscure toll for twenty years, dropped out of the story, and we hear no more of him but for one glimpse of his home in Caesarea.

That is all that is told about him. And I think that if we note the contrast of the office to which men called him, and the work to which God set him; and the other still more striking contrast between the brilliancy of the beginning of his course, and the obscurity of his long years of work, we may get some lessons worth the learning. I take, then, not only the words which I read for my text, but the whole of the incidents connected with Philip, as our starting-point now; and I draw from them two or three very well-worn, but none the less needful, pieces of instruction.

I. First, Then, We May Gather A Thought As To Christ's Sovereignty In Choosing His Instruments.

Did you ever notice that events exactly contradicted the intentions of the Church and of the Apostles, in the selection of Philip and his six brethren? The Apostles said, It is not reason that we should leave the Word of God and serve tables. Pick out seven relieving-officers; men who shall do the secular work of the Church, and look after the poor; and we will give ourselves to prayer and to the ministry of the Word.' So said man. And what did facts say? That as to these twelve, who were to give themselves to prayer and the ministry of the Word,' we never hear that by far the larger proportion of them were honoured to do anything worth mentioning for the spread of the Gospel. Their function was to be witnesses,' and that was all. But, on the other hand, of the men that were supposed to be fitted for secular work, two at all events had more to do in the expansion of the Church, and in the development of the universal aspects of Christ's Gospel, than the whole of the original group of Apostles. So Christ picks His instruments. The Apostles may say, These shall do so-and-so; and we will do so-and-so.' Christ says, Stephen shall proclaim a wider Gospel than the Apostles at first had caught sight of, and Philip shall be the first who will go beyond the charmed circle of Judaism, and preach the Gospel.'

It is always so. Christ chooses His instruments where He will; and it is not the Apostle's business, nor the business of an ecclesiastic of any sort, to settle his own work or anybody else's. The Commander-in-Chief keeps the choosing of the men for special service in His own hand. The Apostolic College said, Let them look after the poor, and leave us to look after the ministry of the Word'; Christ says, Go and join thyself to that chariot, and speak there the speech that I shall bid thee.'

Brethren, do you listen for that voice calling you to your tasks, and never mind what men may be saying. Wait till He bids, and you will hear Him speaking to you if you will keep yourselves quiet. Wait till He bids you, and then be sure that you do it. Christ chooses His instruments, and chooses them often in strange places.

II. The Next Lesson That I Would Take From This Story Is The Spontaneous Speech Of A Believing Heart.

There came a persecution that scattered the Church. Men tried to fling down the lamp; and all that they did was to spill the oil, and it ran flaming wherever it flowed. For the scattered brethren, without any Apostle with them, with no instruction given to them to do so, wherever they went carried their faith with them; and, as a matter of course, wherever they went they spoke their faith. And so we read that, not by appointment, nor of set purpose, nor in consequence of any ecclesiastical or official sanction, nor in consequence of any supernatural and distinct commandment from heaven, but just because it was the natural thing to do, and they could not help it, they went everywhere, these scattered men of Cyprus and Cyrene, preaching the word.

And when this Philip, whom the officials had relegated to the secular work of distributing charity, found himself in Samaria, he did the like. The Samaritans were outcasts, and Peter and John had wanted to bring down fire from heaven to consume them. But Philip could not help speaking out the truth that was in his heart.

So it always will be: we can all talk about what we are interested in. The full heart cannot be condemned to silence. If there is no necessity for speech felt by a professing Christian, that professing Christian's faith is a very superficial thing. We cannot but speak the things that we have seen and heard,' said one of the Apostles, thereby laying down the great charter of freedom of speech for all profound convictions. Thy word was as a fire in my bones when I said, I will speak no more in Thy name,' so petulant and self-willed was I, and I was weary with forbearing,' and ashamed of my rash vow; and I could not stay.'

Dear friends, do you carry with you the impulse for utterance of Christ's name wherever you go? And is it so sweet in your hearts that you cannot but let its sweetness have expression by your lips? Surely, surely this spontaneous instinctive utterance of Philip, by which a loving heart sought to relieve itself, puts to shame the dumb dogs' that make up such an enormous proportion of professing Christians. And surely such an experience as his may well throw a very sinister light on the reality--nay! I will not say the reality, that would be too uncharitable--but upon the depth and vitality of the profession of Christianity which these silent ones make.

III. The Guidance Of A Divine Hand In Common Life.

Another lesson that seems to me strikingly illustrated by the story with which we are concerned, is the guidance of a divine hand in common life, and when there are no visible nor supernatural signs.

Philip goes down to Samaria because he must, and speaks because he cannot help it. He is next bidden to take a long journey, from the centre of the land, away down to the southern desert; and at a certain point there the Spirit says to him, Go! join thyself to this chariot.' And when his work with the Ethiopian statesman is done, then he is swept away by the power of the Spirit of God, as Ezekiel had been long before by the banks of the river Chebar, and is set down, no doubt all bewildered and breathless, at Azotus--the ancient Ashdod--the Philistine city on the low-lying coast. Was Philip less under Christ's guidance when miracle ceased and he was left to ordinary powers? Did he feel as if deserted by Christ, because, instead of being swept by the strong wind of heaven, he had to tramp wearily along the fiat shore with the flashing Mediterranean on his left hand reflecting the hot sunshine? Did it seem to him as if his task in preaching the Gospel in these villages through which he passed on his way to Caesarea was less distinctly obedience to the divine command than when he heard the utterance of the Spirit, Go down to the road which leads to Gaza, which is desert'? By no means. To this man, as to every faithful soul, the guidance that came through his own judgment and common sense, through the instincts and impulses of his sanctified nature, by the circumstances which he devoutly believed to be God's providence, was as truly direct divine guidance as if all the angels of heaven had blown commandment with their trumpets into his waiting and stunned ears.

And so you and I have to go upon our paths without angel voices, or chariots of storm, and to be contented with divine commandments less audible or perceptible to our senses than this man had at one point in his career. But if we are wise we shall hear Him speaking the word. We shall not be left without His voice if we wait for it, stilling our own inclinations until His solemn commandment is made plain to us, and then stirring up our inclinations that they may sway us to swift obedience. There is no gulf, for the devout heart, between what is called miraculous and what is called ordinary and common. Equally in both does God manifest His will to His servants, and equally in both is His presence perceived by faith. We do not need to envy Philip's brilliant beginning. Let us see that we imitate his quiet close of life.

IV. The Last Lesson That I Would Draw Is This, The Nobility Of Persistence In Unnoticed Work.

What a contrast to the triumphs in Samaria, and the other great expansion of the field for the Gospel effected by the God-commanded preaching to the eunuch, is presented by the succeeding twenty years of altogether unrecorded but faithful toil! Persistence in such unnoticed work is made all the more difficult, and to any but a very true man would have been all but impossible, by reason of the contrast which such work offered to the glories of the earlier days. Some of us may have been tried in a similar fashion, all of us have more or less the same kind of difficulty to face. Some of us perhaps may have had gleams, at the beginning of our career, that seemed to give hope of fields of activity more brilliant and of work far better than we have ever had or done again in the long weary toil of daily life. There may have been abortive promises, at the commencement of your careers, that seemed to say that you would occupy a more conspicuous position than life has had really in reserve for you. At any rate, we have all had our dreams, for,

If Nature put not forth her powerAbout the opening of the flower,Who is there that could live an hour?'

and no life is all that the liver of it meant it to be when he began. We dream of building palaces or temples, and we have to content ourselves if we can put up some little shed in which we may shelter.

Philip, who began so conspicuously, and so suddenly ceased to be the special instrument in the hands of the Spirit, kept plod, plod, plodding on, with no bitterness of heart. For twenty years he had no share in the development of Gentile Christianity, of which he had sowed the first seed, but had to do much less conspicuous work. He toiled away there in Caesarea patient, persevering, and contented, because he loved the work, and he loved the work because he loved Him that had set it. He seemed to be passed over by his Lord in His choice of instruments. It was he who was selected to be the first man that should preach to the heathen. But did you ever notice that although he was probably in Caesarea at the time, Cornelius was not bid to apply to Philip, who was at his elbow, but to send to Joppa for the Apostle Peter? Philip might have sulked and said: Why was I not chosen to do this work? I will speak no more in this Name.'

It did not fall to his lot to be the Apostle to the Gentiles. One who came after him was preferred before him, and the Hellenist Saul was set to the task which might have seemed naturally to belong to the Hellenist Philip. He too might have said,' He must increase, but I must decrease.' No doubt he did say it in spirit, with noble self-abnegation and freedom from jealousy. He cordially welcomed Paul to his house in Caesarea twenty years afterwards, and rejoiced that one sows and another reaps; and that so the division of labour is the multiplication of gladness.

A beautiful superiority to all the low thoughts that are apt to mar our persistency in unobtrusive and unrecognised work is set before us in this story. There are many temptations to-day, dear brethren, what with gossiping newspapers and other means of publicity for everything that is done, for men to say, Well, if I cannot get any notice for my work I shall not do it.'

Boys in the street will refuse to join in games, saying, I shall not play unless I am captain or have the big drum.' And there are not wanting Christian men who lay down like conditions. Play well thy part' wherever it is. Never mind the honour. Do the duty God appoints, and He that has the two mites of the widow in His treasury will never forget any of our works, and at the right time will tell them out before His Father, and before the holy angels.

MHCC: Act 8:1-4

Though persecution must not drive us from our work, yet it may send us to work elsewhere. Wherever the established believer is driven, he carries the knowledge of the gospel, and makes known the preciousness of Christ in every place. Where a simple desire of doing good influences the heart, it will be found impossible to shut a man out from all opportunities of usefulness.

MHCC: Act 8:5-13

As far as the gospel prevails, evil spirits are dislodged, particularly unclean spirits. All inclinations to the lusts of the flesh which war against the soul are such. Distempers are here named, the most difficult to be cured by the course of nature, and most expressive of the disease of sin. Pride, ambition, and desire after grandeur have always caused abundance of mischief, both to the world and to the church. The people said of Simon, This man is the great power of God. See how ignorant and thoughtless people mistake. But how strong is the power of Divine grace, by which they were brought to Christ, who is Truth itself! The people not only gave heed to what Philip said, but were fully convinced that it was of God, and not of men, and gave up themselves to be directed thereby. Even bad men, and those whose hearts still go after covetousness, may come before God as his people come, and for a time continue with them. And many wonder at the proofs of Divine truths, who never experience their power. The gospel preached may have a common operation upon a soul, where it never produced inward holiness. All are not savingly converted who profess to believe the gospel.

MHCC: Act 8:14-25

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 day of Pentecost. We may take encouragement from this example, in praying 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. No 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 cared not at all to have the spirit and disposition of a Christian. He was 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 if it would answer for things relating to the other life, and would purchase the pardon of sin, the gift of the Holy Ghost, and eternal life. This was such a condemning error as could by no means consist 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 and 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 money 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, its false notions, and corrupt affections, and wicked projects, which must be repented of, or we are undone. But it shall be forgiven, upon our 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 did not sanctify his heart. May we abhor all thoughts of making religion serve the purposes of pride or ambition. And keep us from that subtle poison of spiritual pride, which seeks glory to itself even from humility. May we seek only the honour which cometh from God.

MHCC: Act 8:26-40

Philip was directed to go to a desert. Sometimes God opens a door of opportunity to his ministers in very unlikely places. We should study to do good to those we come into company with by travelling. We should not be so shy of all strangers as some affect to be. As to those of whom we know nothing else, we know this, that they have souls. It is wisdom for men of business to redeem time for holy duties; to fill up every minute with something which will turn to a good account. In reading the word of God, we should often pause, to inquire of whom and of what the sacred writers spake; but especially our thoughts should be employed about the Redeemer. The Ethiopian was convinced by the teaching of the Holy Spirit, of the exact fulfilment of the Scripture, was made to understand the nature of the Messiah's kingdom and salvation, and desired to be numbered among the disciples of Christ. Those who seek the truth, and employ their time in searching the Scriptures, will be sure to reap advantages. The avowal of the Ethiopian must be understood as expressing simple reliance on Christ for salvation, and unreserved devotion to Him. Let us not be satisfied till we get faith, as the Ethiopian did, by diligent study of the Holy Scriptures, and the teaching of the Spirit of God; let us not be satisfied till we get it fixed as a principle in our hearts. As soon as he was baptized, the Spirit of God took Philip from him, so that he saw him no more; but this tended to confirm his faith. When the inquirer after salvation becomes acquainted with Jesus and his gospel, he will go on his way rejoicing, and will fill up his station in society, and discharge his duties, from other motives, and in another manner than heretofore. Though baptized in the name of the Father, Son, and Holy Ghost, with water, it is not enough without the baptism of the Holy Ghost. Lord, grant this to every one of us; then shall we go on our way rejoicing.

Matthew Henry: Act 8:1-3

In these verses we have,

I. Something more concerning Stephen and his death; how people stood affected to it - variously, as generally in such cases, according to men's different sentiments of things. Christ had said to his disciples, when he was parting with them (Joh 16:20), You shall weep and lament, but the world shall rejoice. Accordingly here is, 1. Stephen's death rejoiced in by one - by many, no doubt, but by one in particular, and that was Saul, who was afterwards called Paul; he was consenting to his death, suneudokōn - he consented to it with delight (so the word signifies); he was pleased with it. He fed his eyes with this bloody spectacle, in hopes it would put a stop to the growth of Christianity. We have reason to think that Paul ordered Luke to insert this, for shame to himself, and glory to free grace. Thus he owns himself guilty of the blood of Stephen, and aggravates it with this, that he did not do it with regret and reluctancy, but with delight and a full satisfaction, like those who not only do such things, but have pleasure in those that do them. 2. Stephen's death bewailed by others (Act 8:2) - devout men, which some understand of those that were properly so called, proselytes, one of whom Stephen himself probably was. Or, it may be taken more largely; some of the church that were more devout and zealous than the rest went and gathered up the poor crushed and broken remains, to which they gave a decent interment, probably in the field of blood, which was bought some time ago to bury strangers in. They buried him solemnly, and made great lamentation over him. Though his death was of great advantage to himself, and great service to the church, yet they bewailed it as a general loss, so well qualified was he for the service, and so likely to be useful both as a deacon and as a disputant. It is a bad symptom if, when such men are taken away, it is not laid to heart. Those devout men paid these their last respects to Stephen, (1.) To show that they were not ashamed of the cause for which he suffered, nor afraid of the wrath of those that were enemies to it; for, though they now triumph, the cause is a righteous cause, and will be at last a victorious one. (2.) To show the great value and esteem they had for this faithful servant of Jesus Christ, this first martyr for the gospel, whose memory shall always be precious to them, notwithstanding the ignominy of his death. They study to do honour to him upon whom God put honour. (3.) To testify their belief and hope of the resurrection of the dead, and the life of the world to come.

II. An account of this persecution of the church, which begins upon the martyrdom of Stephen. When the fury of the Jews ran with such violence, and to such a height, against Stephen, it could not quickly either stop itself or spend itself. The bloody are often in scripture called blood-thirsty; for when they have tasted blood they thirst for more. One would have thought Stephen's dying prayers and dying comforts should have overcome them, and melted them into a better opinion of Christians and Christianity; but it seems they did not: the persecution goes on; for they were more exasperated when they saw they could prevail nothing, and, as if they hoped to be too hard for God himself, they resolve to follow their blow; and perhaps, because they were none of them struck dead upon the place for stoning Stephen, their hearts were the more fully set in them to do evil. Perhaps the disciples were also the more emboldened to dispute against them as Stephen did, seeing how triumphantly he finished his course, which would provoke them so much the more. Observe,

1. Against whom this persecution was raised: It was against the church in Jerusalem, which is no sooner planted than it is persecuted, as Christ often intimated that tribulation and persecution would arise because of the word. And Christ had particularly foretold that Jerusalem would soon be made too hot for his followers, for that city had been famous for killing the prophets and stoning those that were sent to it, Mat 23:37. It should seem that in this persecution many were put to death, for Paul owns that at this time he persecuted this way unto the death (Act 21:4), and (Act 26:10) that when they were put to death he gave his voice against them.

2. Who was an active man in it; none so zealous, so busy, as Saul, a young Pharisee, Act 8:3. As for Saul (who had been twice mentioned before, and now again for a notorious persecutor) he made havoc of the church; he did all he could to lay it waste and ruin it; he cared not what mischief he did to the disciples of Christ, nor knew when to stop. He aimed at no less than the cutting off of the gospel Israel, that the name of it should be no more in remembrance, Psa 83:4. He was the fittest tool the chief priests could find out to serve their purposes; he was informer-general against the disciples, a messenger of the great council to be employed in searching for meetings, and seizing all that were suspected to favour that way. Saul was bred a scholar, a gentleman, and yet did not think it below him to be employed in the vilest work of that kind. (1.) He entered into every house, making no difficulty of breaking open doors, night or day, and having a force attending him for that purpose. He entered into every house where they used to hold their meetings, or every house that had any Christians in it, or was thought to have. No man could be secure in his own house, though it was his castle. (2.) He haled, with the utmost contempt and cruelty, both men and women, dragged them along the streets, without any regard to the tenderness of the weaker sex; he stooped so low as to take cognizance of the meanest that were leavened with the gospel, so extremely bigoted was he. (3.) He committed them to prison, in order to their being tried and put to death, unless they would renounce Christ; and some, we find, were compelled by him to blaspheme, Act 26:11.

3. What was the effect of this persecution: They were all scattered abroad (Act 8:1), not all the believers, but all the preachers, who were principally struck at, and against whom warrants were issued out to take them up. They, remembering our Master's rule ( when they persecute you in one city, flee to another ), dispersed themselves by agreement throughout the regions of Judea and of Samaria; not so much for fear of sufferings (for Judea and Samaria were not so far off from Jerusalem but that, if they made a public appearance there, as they determined to do, their persecutors' power would soon reach them there), but because they looked upon this as an intimation of Providence to them to scatter. Their work was pretty well done in Jerusalem, and now it was time to think of the necessities of other places; for their Master had told them that they must be his witnesses in Jerusalem first, and then in all Judea and in Samaria, and then to the uttermost part of the earth (Act 1:8), and this method they observe. Through persecution may not drive us off from our work, yet it may send us, as a hint of Providence, to work elsewhere. The preachers were all scattered except the apostles, who, probably, were directed by the Spirit to continue at Jerusalem yet for some time, they being, by the special providence of God, screened from the storm, and by the special grace of God enabled to face the storm. They tarried at Jerusalem, that they might be ready to go where their assistance was most needed by the other preachers that were sent to break the ice; as Christ ordered his disciples to go to those places where he himself designed to go, Luk 10:1. The apostles continued longer together at Jerusalem than one would have thought, considering the command and commission given them, to go into all the world, and to disciple all nations. See Act 15:6; Gal 1:17. But what was done by the evangelists whom they sent forth was reckoned as done by them.

Matthew Henry: Act 8:4-13

Samson's riddle is here again unriddled: Out of the eater comes forth meat, and out of the strong sweetness. The persecution that was designed to extirpate the church was by the overruling providence of God made an occasion of the enlargement of it. Christ had said, I am come to send fire on the earth; and they thought, by scattering those who were kindled with that fire, to have put it out, but instead of this they did but help to spread it.

I. Here is a general account of what was done by them all (Act 8:4): They went every where, preaching the word. They did not go to hide themselves for fear of suffering, no, nor to show themselves as proud of their sufferings; but they went up and down to scatter the knowledge of Christ in every place where they were scattered. They went every where, into the way of the Gentiles, and the cities of the Samaritans, which before they were forbidden to go into, Mat 10:5. They did not keep together in a body, though this might have been a strength to them; but they scattered into all parts, not to take their ease, but to find out work. They went evangelizing the world, preaching the word of the gospel; it was this which filled them, and which they endeavoured to fill the country with, those of them that were preachers in their preaching, and others in their common converse. They were now in a country where they were no strangers, for Christ and his disciples had conversed much in the regions of Judea; so that they had a foundation laid there for them to build upon; and it would be requisite to let the people there know what that doctrine which Jesus had preached there some time ago was come to, and that it was not lost and forgotten, as perhaps they were made to believe.

II. A particular account of what was done by Philip. We shall hear of the progress and success of others of them afterwards (Act 11:19), but here must attend the motions of Philip, not Philip the apostle, but Philip the deacon, who was chosen and ordained to serve tables, but having used the office of a deacon well he purchased to himself a good degree, and great boldness in the faith, 1Ti 3:13. Stephen was advanced to the degree of a martyr, Philip to the degree of an evangelist, which when he entered upon, being obliged by it to give himself to the word and prayer, he was, no doubt, discharged from the office of a deacon; for how could he serve tables at Jerusalem, which by that office he was obliged to do, when he was preaching in Samaria? And it is probable that two others were chosen in the room of Stephen and Philip. Now observe,

1. What wonderful success Philip had in his preaching, and what reception he met with.

(1.) The place he chose was the city of Samaria, the head city of Samaria, the metropolis of that country, which stood where the city of Samaria had formerly stood, of the building of which we read, 1Ki 16:24, now called Sebaste. Some think it was the same with Sychem or Sychar, that city of Samaria where Christ was, Joh 4:5. Many of that city then believed in Christ, though he did no miracle among them (Act 8:39, 41), and now Philip, three years after, carries on the work then begun. The Jews would have no dealings with the Samaritans; but Christ sent his gospel to slay all enmities, and particularly that between the Jews and the Samaritans, by making them one in his church.

(2.) The doctrine he preached was Christ; for he determined to know nothing else. He preached Christ to them; he proclaimed Christ to them (so the word signifies), as a king, when he comes to the crown, is proclaimed throughout his dominions. The Samaritans had an expectation of the Messiah's coming, as appears by Joh 4:25. Now Philip tells them that he is come, and that the Samaritans are welcome to him. Ministers' business is to preach Christ - Christ, and him crucified - Christ, and him glorified.

(3.) The proofs he produced for the confirmation of his doctrine were miracles, Act 8:6. To convince them that he had his commission from heaven (and therefore not only they might venture upon what he said, but they were bound to yield to it), he shows them this broad seal of heaven annexed to it, which the God of truth would never put to a lie. The miracles were undeniable; they heard and saw the miracles which he did. They heard the commanding words he spoke, and saw the amazing effects of them immediately; that he spoke, and it was done. And the nature of the miracles was such as suited the intention of his commission, and gave light and lustre to it. [1.] He was sent to break the power of Satan; and, in token of this, unclean spirits, being charged in the name of the Lord Jesus to remove, came out of many that were possessed with them, Act 8:7. As far as the gospel prevails, Satan is forced to quit his hold of men and his interest in them, and then those are restored to themselves, and to their right mind again, who, while he kept possession, were distracted. Wherever the gospel gains the admission and submission it ought to have, evil spirits are dislodged, and particularly unclean spirits, all inclinations to the lusts of the flesh, which war against the soul; for God has called us from uncleanness to holiness, 1Th 4:7. This was signified by the casting of these unclean spirits out of the bodies of people, who, it is here said, came out crying with a loud voice, which signifies that they came out with great reluctancy, and sorely against their wills, but were forced to acknowledge themselves overcome by a superior power, Mar 1:26; Mar 3:11; Mar 9:26. [2.] He was sent to heal the minds of men, to cure a distempered world, and to put it into a good state of health; and, in token of this, many that were taken with palsies, and that were lame, were healed. Those distempers are specified that were most difficult to be cured by the course of nature (that the miraculous cure might be the more illustrious), and those that were most expressive of the disease of sin and that moral impotency which the souls of men labour under as to the service of God. The grace of God in the gospel is designed for the healing of those that are spiritually lame and paralytic, and cannot help themselves, Rom 5:6.

(4.) The acceptance which Philip's doctrine, thus proved, met with in Samaria (Act 8:6): The people with one accord gave heed to those things which Philip spoke, induced thereto by the miracles which served at first to gain attention, and so by degrees to gain assent. There then begin to be some hopes of people when they begin to take notice of what is said to them concerning the things of their souls and eternity - when they begin to give heed to the word of God, as those that are well pleased to hear it, desirous to understand and remember it, and that look upon themselves as concerned in it. The common people gave heed to Philip, oi ochloi - a multitude of them, not here and there one, but with one accord; they were all of a mind, that it was fit the doctrine of the gospel should be enquired into, and an impartial hearing given to it.

(5.) The satisfaction they had in attending on, and attending to, Philip's preaching, and the success it had with many of them (Act 8:8): There was great joy in that city; for (Act 8:12) they believed Philip, and were baptized into the faith of Christ, the generality of them, both men and women. Observe, [1.] Philip preached the things concerning the kingdom of God, the constitution of that kingdom, the laws and ordinances of it, the liberties and privileges of it, and the obligations we are all under to be the loyal subjects of that kingdom; and he preached the name of Jesus Christ, as king of that kingdom - his name, which is above every name. He preached it up in its commanding power and influence - all that by which he has made himself known. [2.] The people not only gave heed to what he said, but at length believed it, were fully convinced that it was of God and not of men, and gave up themselves to the direction and government of it. As to this mountain, on which they had hitherto worshipped God, and placed a great deal of religion in it, they were now as much weaned from it as every they had been wedded to it, and become the true worshippers, who worship the Father in spirit and in truth, and in the name of Christ, the true temple, Joh 4:20-23. [3.] When they believed, without scruple (though they were Samaritans) and without delay they were baptized, openly professed the Christian faith, promised to adhere to it, and then, by washing them with water, were solemnly admitted into the communion of the Christian church, and owned as brethren by the disciples. Men only were capable of being admitted into the Jewish church by circumcision; but, to show that in Jesus Christ there is neither male nor female (Gal 3:28), but both are alike welcome to him, the initiating ordinance is such as women are capable of, for they are numbered with God's spiritual Israel, though not with Israel according to the flesh, Num 1:2. And hence it is easily gathered that women are to be admitted to the Lord's supper, though it does not appear that there were any among those to whom it was first administered. [4.] This occasioned great joy; each one rejoiced for himself, as he in the parable who found the treasure hid in the field; and they all rejoiced for the benefit hereby brought to their city, and that it came without opposition, which it would scarcely have done if Samaria had been within the jurisdiction of the chief priests. Note, The bringing of the gospel to any place is just matter of joy, of great joy, to that place. Hence the spreading of the gospel in the world is often prophesied of in the Old Testament as the diffusing of joy among the nations: Let the nations be glad and sing for joy, Psa 67:4; 1Th 1:6. The gospel of Christ does not make men melancholy, but fills them with joy, if it be received as it should be; for it is glad tidings of great joy to all people, Luk 2:10.

2. What there was in particular at this city of Samaria that made the success of the gospel there more than ordinarily wonderful.

(1.) That Simon Magus had been busy there, and had gained a great interest among the people, and yet they believed the things that Philip spoke. To unlearn that which is bad proves many times a harder task than to learn that which is good. These Samaritans, though they were not idolaters as the Gentiles, nor prejudiced against the gospel by traditions received from their fathers, yet had of late been drawn to follow Simon, a conjurer (For so Magus signifies) who made a mighty noise among them, and had strangely bewitched them. We are told,

[1.] How strong the delusion of Satan was by which they were brought into the interests of this great deceiver. He had been for some time, nay, for a long time, in this city, using sorceries; perhaps he came there by the instigation of the devil, soon after our Saviour had been there, to undo what he had been doing there; for it was always Satan's way to crush a good work in its bud and infancy, 2Co 11:3; 1Th 3:5. Now,

First, Simon assumed to himself that which was considerable: He gave out that he himself was some great one, and would have all people to believe so and to pay him respect accordingly; and then, as to every thing else, they might do as they pleased. He had no design to reform their lives, nor improve their worship and devotion, only to make them believe that he was, tis megas - some divine person. Justin Martyr says that he would be worshipped as prōton theon - the chief god. He gave out himself to be the Son of God, the Messiah, so some think; or to be an angel, or a prophet. Perhaps he was uncertain within himself what title of honour to pretend to; but he would be thought some great one. Pride, ambition, and an affectation of grandeur, have always been the cause of abundance of mischief both to the world and to the church.

Secondly, The people ascribed to him what he pleased. 1. They all gave heed to him, from the least to the greatest, both young and old, both poor and rich, both governors and governed. To him they had regard (Act 8:10, Act 8:11), and perhaps the more because the time fixed for the coming of the Messiah had now expired, which had raised a general expectation of the appearing of some great one about this time. Probably he was a native of their country, and therefore they embraced him the more cheerfully, that by giving honour to him they might reflect it upon themselves. 2. They said of him, This man is the great power of God - the power of God, that great power (so it might be read), that power which made the world. See how ignorant inconsiderate people mistake that which is done by the power of Satan, as if it were done by the power of God. Thus, in the Gentile world, devils pass for deities; and in the antichristian kingdom all the world wonders after a beast, to whom the dragon gives his power, and who opens his mouth in blasphemy against God, Rev 13:2-5. 3. They were brought to it by his sorceries: He bewitched the people of Samaria (Act 8:9), bewitched them with sorceries (Act 8:11), that is, either, (1.) By his magic arts he bewitched the minds of the people, at least some of them, who drew in others. Satan, by God's permission, filled their hearts to follow Simon. O foolish Galatians, saith Paul, who hath bewitched you? Gal 3:1. These people are said to be bewitched by Simon, because they were so strangely infatuated to believe a lie. Or, (2.) By his magic arts he did many signs and lying wonders, which seemed to be miracles, but really were not so: like those of the magicians of Egypt, and those of the man of sin, 2Th 2:9. When they knew no better, they were influenced by his sorceries; but, when they were acquainted with Philip's real miracles, they saw plainly that the one was real and the other a sham, and that there was as much difference as between Aaron's rod and those of the magicians. What is the chaff to the wheat? Jer 23:28.

Thus, notwithstanding the influence Simon Magus had had upon them, and the unwillingness there generally is in people to own themselves in an error, and to retract it, yet, when they saw the difference between Simon and Philip, they quitted Simon, gave heed no longer to him, but to Philip: and thus you see,

[2.] How strong the power of Divine grace is, by which they were brought to Christ, who is truth itself, and was, as I may say, the great undeceiver. By that grace working with the word those that had been led captive by Satan were brought into obedience to Christ. Where Satan, as a strong man armed, kept possession of the palace, and thought himself safe, Christ, as a stronger than he, dispossessed him, and divided the spoil; led captivity captive, and made those the trophies of his victory whom the devil had triumphed over. Let us not despair of the worst, when even those whom Simon Magus had bewitched were brought to believe.

(2.) Here is another thing yet more wonderful, that Simon Magus himself became a convert to the faith of Christ, in show and profession, for a time. Is Saul also among the prophets? Yes (Act 8:13), Simon himself believed also. He was convinced that Philip preached a true doctrine, because he saw it confirmed by real miracles, of which he was the better able to judge because he was conscious to himself of the trick of his own pretended ones. [1.] The present conviction went so far that he was baptized, was admitted, as other believers were, into the church by baptism; and we have no reason to think that Philip did amiss in baptizing him, no, nor in baptizing him quickly. Though he had been a very wicked man, a sorcerer, a pretender to divine honours, yet, upon his solemn profession of repentance for his sin and faith in Jesus Christ, he was baptized. For, as great wickedness before conversion keeps not true penitents from the benefits of God's grace, so neither should it keep professing ones from church-fellowship. Prodigals, when they return, must be joyfully welcomed home, though we cannot be sure but that they will play the prodigal again. Nay, though he was now but a hypocrite, and really in the gall of bitterness and bond of iniquity all this while, and would soon have been found to be so if he had been tried awhile, yet Philip baptized him; for it is God's prerogative to know the heart. The church and its ministers must go by a judgment of charity, as far as there is room for it. It is a maxim in the law, Donec contrarium patet, semper praesumitur meliori parti - We must hope the best as long as we can. And it is a maxim in the discipline of the church, De secretis non judicat ecclesia - The secrets of the heart God only judges. [2.] The present conviction lasted so long that he continued with Philip. Though afterwards he apostatized from Christianity, yet not quickly. He courted Philip's acquaintance, and now he that had given out himself to be some great one is content to sit at the feet of a preacher of the gospel. Even bad men, very bad, may sometimes be in a good frame, very good; and those whose hearts still go after their covetousness may possibly not only come before God as his people come, but continue with them. [3.] The present conviction was wrought and kept up by the miracles; he wondered to see himself so far outdone in signs and miracles. Many wonder at the proofs of divine truths who never experience the power of them.

Matthew Henry: Act 8:14-25

God had wonderfully owned Philip in his work as an evangelist at Samaria, but he could do no more than an evangelist; there were some peculiar powers reserved to the apostles, for the keeping up of the dignity of their office, and here we have an account of what was done by two of them there - Peter and John. The twelve kept together at Jerusalem (Act 8:1), and thither these good tidings were brought them that Samaria had received the word of God (Act 8:14), that a great harvest of souls was gathered, and was likely to be gathered in to Christ there. The word of God was not only preached to them, but received by them; they bade it welcome, admitted the light of it, and submitted to the power of it: When they heard it, they sent unto them Peter and John. If Peter had been, as some say he was, the prince of the apostles, he would have sent some of them, or, if he had seen cause, would have gone himself of his own accord; but he was so far from this that he submitted to an order of the house, and, as a servant to the body, went whither they sent him. Two apostles were sent, the two most eminent, to Samaria, 1. To encourage Philip, to assist him, and strengthen his hands. Ministers in a higher station, and that excel in gifts and graces, should contrive how they may be helpful to those in a lower sphere, and contribute to their comfort and usefulness. 2. To carry on the good work that was begun among the people, and, with those heavenly graces that had enriched them, to confer upon them spiritual gifts. Now observe,

I. How they advanced and improved those of them that were sincere. It is said (Act 8:16), The Holy Ghost was as yet fallen upon none of them, in those extraordinary powers which were conveyed by the descent of the Spirit upon the day of pentecost. They were none of them endued with the gift of tongues, which seems then to have been the most usual immediate effect of the pouring out of the Spirit. See Act 10:45, Act 10:46. This was both an eminent sign to those that believed not, and of excellent service to those that did. This, and other such gifts, they had not, only they were baptized in the name of the Lord Jesus, and so engaged in him and interested in him, which was necessary to salvation, and in this they had joy and satisfaction (Act 10:8), though they could not speak with tongues. Those that are indeed given up to Christ, and have experienced the sanctifying influences and operations of the Spirit of grace, have great reason to be thankful, and no reason to complain, though they have not those gifts that are for ornament, and would make them bright. But it is intended that they should go on to the perfection of the present dispensation, for the greater honour of the gospel. We have reason to think that Philip had received these gifts of the Holy Ghost himself, but had not a power to confer them; the apostles must come to do this; and they did it not upon all that were baptized, but upon some of them, and, it should seem, such as were designed for some office in the church, or at least to be eminent active members of it; and upon some of them one gift of the Holy Ghost, and upon others another. See 1Co 12:4, 1Co 12:8; 1Co 14:26. Now in order to this, 1. The apostles prayed for them, Act 8:15. The Spirit is given, not to ourselves only (Luk 11:13), but to others also, in answer to prayer: I will put my Spirit within you (Eze 36:27), but I will for this be enquired of, Act 8:37. We may take encouragement from this example in praying to God to give the renewing graces of the Holy Ghost to those whose spiritual welfare we are concerned for - for our children, for our friends, for our ministers. We should pray, and pray earnestly, that they may receive the Holy Ghost; for this includes all blessings. 2. They laid their hands on them, to signify that their prayers were answered, and that the gift of the Holy Ghost was conferred upon them; for, upon the use of this sign, they received the Holy Ghost, and spoke with tongues. The laying on of hands was anciently used in blessing, by those who blessed with authority. Thus the apostles blessed these new converts, ordained some to be ministers, and confirmed others in their Christianity. We cannot now, nor can any, thus give the Holy Ghost by the laying on of hands; but this may intimate to us that those whom we pray for we should use our endeavours with.

II. How they discovered and discarded him that was a hypocrite among them, and this was Simon Magus; for they knew how to separate between the precious and the vile. Now observe here,

1. The wicked proposal that Simon made, by which his hypocrisy was discovered (Act 8:18, Act 8:19): When he saw that through laying on of the apostles' hands the Holy Ghost was given (which should have confirmed his faith in the doctrine of Christ, and increased his veneration for the apostles). it gave him a notion of Christianity as no other than an exalted piece of sorcery, in which he thought himself capable of being equal to the apostles, and therefore offered them money, saying, Give me also this power. He does not desire them to lay their hands on him, that he might receive the Holy Ghost himself (for he did not foresee that any thing was to be got by that), but that they would convey to him a power to bestow the gift upon others. He was ambitious to have the honour of an apostle, but not at all solicitous to have the spirit and disposition of a Christian. He was more desirous to gain honour to himself than to do good to others. Now, in making this motion, (1.) He put a great affront upon the apostles, as if they were mercenary men, would do any thing for money, and loved it as well as he did; whereas they had left what they had, for Christ, so far were they from aiming to make it more - (2.) He put a great affront upon Christianity, as if the miracles that were wrought for the proof of it were done by magic arts, only of a different nature from what he himself had practised formerly. (3.) He showed that, like Balaam, he aimed at the rewards of divination; for he would not have offered money for this power if he had not hoped to get money by it. (4.) He showed that he had a very high conceit of himself, and that he had never his heart truly humbled. Such a wretch as he had been before his baptism should have asked, like the prodigal, to be made as one of the hired servants. But, as soon as he is admitted into the family, no less a place will serve him than to be one of the stewards of the household, and to be entrusted with a power which Philip himself had not, but the apostles only.

2. The just rejection of his proposal, and the cutting reproof Peter gave him for it, Act 8:20-23.

(1.) Peter shows him his crime (Act 8:20): Thou hast thought that the gift of God may be purchased with money; and thus, [1.] He had overvalued the wealth of this world, as if it were an equivalent for any thing, and as if, because, as Solomon saith, it answers all things, relating to the life that now is, it would answer all things relating to the other life, and would purchase the pardon of sin, the gift of the Holy Ghost, and eternal life. [2.] He had undervalued the gift of the Holy Ghost and put it upon a level with the common gifts of nature and providence. He thought the power of an apostle might as well be had for a good fee as the advice of a physician or a lawyer, which was the greatest despite that could be done to the Spirit of grace. All the buying and selling of pardons and indulgences in the church of Rome is the product of this same wicked thought, that the gift of God may be purchased with money, when the offer of divine grace so expressly runs, without money and without price.

(2.) He shows him his character, which is inferred from his crime. From every thing that a man says or does amiss we cannot infer that he is a hypocrite in the profession he makes of religion; but this of Simon's was such a fundamental error as could by no means consist with a state of grace; his offering money (and that got by sorcery too) was an incontestable evidence that he was yet under the power of a worldly and carnal mind, and was yet that natural man which receiveth not the things of the Spirit of God, neither can he know them. And therefore Peter tells him plainly, [1.] That his heart was not right in the sight of God, Act 8:21. "Though thou professest to believe, and art baptized, yet thou art not sincere."We are as our hearts are; if they be not right, we are wrong; and they are open in the sight of God, who knows them, judges them, and judges of us by them. Our hearts are that which they are in the sight of God, who cannot be deceived; and if they be not right in his sight, whatever our pretensions be, our religion is vain, and will stand us in no stead: our great concern is to approve ourselves to him in our integrity, for otherwise we cheat ourselves into our own ruin. Some refer this particularly to the proposal he made; what he asked is denied him, because his heart is not right in the sight of God in asking it. He does not aim at the glory of God nor the honour of Christ in it, but to make a hand of it for himself; he asks, and has not, because he asks amiss, that he may consume it upon his lusts, and be still thought some great one. [2.] That he is in the gall of bitterness, and in the bond of iniquity: I perceive that thou art so, Act 8:23. This is plain dealing, and plain dealing is best when we are dealing about souls and eternity. Simon had got a great name among the people, and of late a good name too among God's people, and yet Peter here gives him a black character. Note, It is possible for a man to continue under the power of sin, and yet to put on a form of godliness. I perceive it, saith Peter. It was not so much by the spirit of discerning, with which Peter was endued, that he perceived this, as by Simon's discovery of it in the proposal he made. Note, The disguises of hypocrites many times are soon seen through; the nature of the wolf shows itself notwithstanding the cover of the sheep's clothing. Now the character here given of Simon is really the character of all wicked people. First, They are in the gall of bitterness - odious to God, as that which is bitter as gall is to us. Sin is an abominable thing, which the Lord hates, and sinners are by it made abominable to him; they are vicious in their own nature. Indwelling sin is a root of bitterness, that bears gall and wormwood, Deu 29:18. The faculties are corrupted, and the mind embittered against all good, Heb 12:15. It intimates likewise the pernicious consequences of sin; the end is bitter as wormwood. Secondly, They are in the bond of iniquity - bound over to the judgment of God by the guilt of sin, and bound under the dominion of Satan by the power of sin; led captive by him at his will, and it is a sore bondage, like that in Egypt, making the life bitter.

(3.) He reads him his doom in two things -

[1.] He shall sink with his worldly wealth, which he overvalued: Thy money perish with thee. First, Hereby Peter rejects his offer with the utmost disdain and indignation: "Dost thou think thou canst bribe us to betray our trust, and to put the power we are entrusted with into such unworthy hands? Away with thee and thy money too; we will have nothing to do with either. Get thee behind me, Satan. "When we are tempted with money to do an evil thing, we should see what a perishing thing money is, and scorn to be biassed by it - It is the character of the upright man that he shakes his hands from holding, from touching bribes, Isa 33:15. Secondly, He warns him of his danger of utter destruction if he continued in this mind: "Thy money will perish and thou wilt lose it, and all that thou canst purchase with it. As meats for the belly and the belly for meats (1Co 6:13), so goods for money and money for goods, but God shall destroy both it and them - they perish in the using; but this is not the worst of it: thou wilt perish with it, and it with thee; and it will be an aggravation of thy ruin, and a heavy load upon thy perishing soul, that thou hadst money, which might have been made to turn to a good account (Luk 16:9), which might have been laid at the apostles' feet, as a charity, and would have been accepted, but was thrust into their hands as a bribe, and was rejected. Son, remember this. "

[2.] He shall come short of the spiritual blessings which he undervalued (Act 8:21): " Thou hast neither part nor lot in this matter; thou hast nothing to do with the gifts of the Holy Ghost, thou dost not understand them, thou art excluded from them, hast put a bar in thine own door; thou canst not receive the Holy Ghost thyself, nor power to confer the Holy Ghost upon others, for thy heart is not right in the sight of God, if thou thinkest that Christianity is a trade to live by in this world, and therefore thou hast no part nor lot in the eternal life in the other world which the gospel offers."Note, First, There are many who profess the Christian religion, and yet have no part nor lot in the matter, no part in Christ (Joh 13:8), no lot in the heavenly Canaan. Secondly, They are those whose hearts are not right in the sight of God, are not animated by a right spirit, nor guided by a right rule, nor directed to the right end.

(4.) He gives him good counsel, notwithstanding, Act 8:22. Though he was angry with him, yet he did not abandon him; and, though he would have him see his case to be very bad, yet he would not have him think it desperate; yet now there is hope in Israel. Observe,

[1.] What it is that he advises him to: He must do his first works. First, He must repent, - must see his error and retract it - must change his mind and way - must be humbled and ashamed for what he has done. His repentance must be particular: "Repent of this, own thyself guilty in this, and be sorry for it."He must lay a load upon himself for it, must not extenuate it, by calling it a mistake, or misguided zeal, but must aggravate it by calling it wickedness, his wickedness, the fruit of his own corruption. Those that have said and done amiss must, as far as they can, unsay it and undo it again by repentance. Secondly, He must pray to God, must pray that God would give him repentance, and pardon upon repentance. Penitents must pray, which implies a desire towards God, and a confidence in Christ. Simon Magus, as great a man as he thinks himself, shall not be courted into the apostles' communion (how much soever some would think it a reputation to them) upon any other terms than those upon which other sinners are admitted - repentance and prayer.

[2.] What encouragement he gives him to do this: If perhaps the thought of thy heart, this wicked thought of thine, may be forgiven thee. Note, First, There may be a great deal of wickedness in the thought of the heart, its false notions, and corrupt affections, and wicked projects, which must be repented of, or we are undone. Secondly, The thought of the heart, though ever so wicked, shall be forgiven, upon our repentance, and not laid to our charge. When Peter here puts a perhaps upon it, the doubt is of the sincerity of his repentance, not of his pardon if his repentance be sincere. If indeed the thought of thy heart may be forgiven, so it may be read. Or it intimates that the greatness of his sin might justly make the pardon doubtful, though the promise of the gospel had put the matter out of doubt, in case he did truly repent: like that (Lam 3:29), If so be there may be hope.

[3.] Simon's request to them to pray for him, Act 8:24. He was startled and put into confusion by that which Peter said, finding that resented thus which he thought would have been embraced with both arms; and he cries out, Pray you to the Lord for me, that none of the things which you have spoken come upon me. Here was, First, Something well - that he was affected with the reproof given him, and terrified by the character given of him, enough to make the stoutest heart to tremble; and, this being so, he begged the prayers of the apostles for him, wishing to have an interest in them, who, he believed, had a good interest in heaven. Secondly, Something wanting. He begged of them to pray for him, but did not pray for himself, as he ought to have done; and, in desiring them to pray for him, his concern is more that the judgments he had made himself liable to might be prevented than that his corruptions might be mortified, and his heart, by divine grace, be made right in the sight of God; like Pharaoh, who would have Moses entreat the Lord for him, that he would take away this death only, not that he would take away this sin, this hardness of heart, Exo 8:8; Exo 10:17. Some think that Peter had denounced some particular judgments against him, as against Ananias and Sapphira, which, upon this submission of his, at the apostle's intercession, were prevented; or, from what is related, he might infer that some token of God's wrath would fall upon him, which he thus dreaded and deprecated.

Lastly, Here is the return of the apostles to Jerusalem, when they had finished the business they came about; for as yet they were not to disperse; but, though they came hither to do that work which was peculiar to them as apostles, yet, opportunity offering itself, they applied themselves to that which was common to all gospel ministers. 1. There, in the city of Samaria, they were preachers: They testified the word of the Lord, solemnly attested the truth of the gospel, and confirmed what the other ministers preached. They did not pretend to bring them any thing new, though they were apostles, but bore their testimony to the word of the Lord as they had received it. 2. In their road home they were itinerant preachers; as they passed through many villages of the Samaritans they preached the gospel. Though the congregations there were not so considerable as those in the cities, either for number or figure, yet their souls were as precious, and the apostles did not think it below them to preach the gospel to them. God has a regard to the inhabitants of his villages in Israel (Jdg 5:11), and so should we.

Matthew Henry: Act 8:26-40

We have here the story of the conversion of an Ethiopian eunuch to the faith of Christ, by whom, we have reason to think, the knowledge of Christ was sent into that country where he lived, and that scripture fulfilled, Ethiopia shall soon stretch out her hands (one of the first of the nations) unto God, Psa 68:31.

I. Philip the evangelist is directed into the road where he would meet with this Ethiopian, Act 8:26. When the churches in Samaria were settled, and had ministers appointed them, the apostles went back to Jerusalem; but Philip stays, expecting to be employed in breaking up fresh ground in the country. And here we have, 1. Direction given him by an angel (probably in a dream or vision of the night) what course to steer: Arise, and go towards the south. Though angels were not employed to preach the gospel, they were often employed in carrying messages to ministers for advice and encouragement, as Act 5:19. We cannot now expect such guides in our way; but doubtless there is a special providence of God conversant about the removes and settlements of ministers, and one way or other he will direct those who sincerely desire to follow him into that way in which he will own them: he will guide them with his eye. Philip must go southward, to the way that leads from Jerusalem to Gaza, through the desert or wilderness of Judah. He would never have thought of going thither, into a desert, into a common road through the desert; small probability of finding work there! Yet thither he is sent, according to our Saviour's parable, fore-telling the call of the Gentiles, Go you into the highways, and the hedges, Mat 22:9. Sometimes God opens a door of opportunity to his ministers in places very unlikely. 2. His obedience to this direction (Act 8:27): He arose and went, without objecting, or so much as asking, "What business have I there?"Or, "What likelihood is there of doing good there?" He went out, not knowing whither he went, or whom he was to meet.

II. An account is given of this eunuch (Act 8:27), who and what he was, on whom this distinguishing favour was bestowed. 1. He was a foreigner, a man of Ethiopia. There were two Ethiopias, one in Arabia, but that lay east from Canaan; it should seem this was Ethiopia in Africa, which lay south, beyond Egypt, a great way off from Jerusalem; for in Christ those that were afar off were made nigh, according to the promise, that the ends of the earth should see the great salvation. The Ethiopians were looked upon as the meanest and most despicable of the nations, blackamoors, as if nature had stigmatized them; yet the gospel is sent to them, and divine grace looks upon them, though they are black, though the sun has looked upon them. 2. He was a person of quality, a great man in his own country, a eunuch, not in body, but in office - lord chamberlain or steward of the household; and either by the dignity of his place or by his personal character, which commanded respect, he was of great authority, and bore a mighty sway under Candace queen of the Ethiopians, who probably was successor to the queen of Sheba, who is called the queen of the south, that country being governed by queens, to whom Candace was a common name, as Pharaoh to the kings of Egypt. He had the charge of all her treasure; so great a trust did she repose in him. Not many mighty, not many noble, are called; but some are. 3. He was a proselyte to the Jewish religion, for he came to Jerusalem to worship. Some think that he was a proselyte of righteousness, who was circumcised, and kept the feasts; others that he was only a proselyte of the gate, a Gentile, but who had renounced idolatry, and worshipped the God of Israel occasionally in the court of the Gentiles; but, if so, then Peter was not the first that preached the gospel to the Gentiles, as he says he was. Some think that there were remains of the knowledge of the true God in this country, ever since the queen of Sheba's time; and probably the ancestor of this eunuch was one of her attendants, who transmitted to his posterity what he learned at Jerusalem.

III. Philip and the eunuch are brought together into a close conversation; and now Philip shall know the meaning of his being sent into a desert, for there he meets with a chariot, that shall serve for a synagogue, and one man, the conversion of whom shall be in effect, for aught he knows, the conversion of a whole nation.

1. Philip is ordered to fall into company with this traveller that is going home from Jerusalem towards Gaza, thinking he has done all the business of his journey, when the great business which the overruling providence of God designed in it was yet undone. He had been at Jerusalem, where the apostles were preaching the Christian faith, and multitudes professing it, and yet there he had taken no notice of it, and made no enquiries after it - nay, it should seem, had slighted it, and turned his back upon it; yet the grace of God pursues him, overtakes him in the desert, and there overcomes him. Thus God is often found of those that sought him not, Isa 65:1. Philip has this order, not by an angel, as before, but by the Spirit whispering it in his ear (Act 8:29): " Go near, and join thyself to this chariot; go so near as that gentleman may take notice of thee."We should study to do good to those we light in company with upon the road: thus the lips of the righteous may feed many. We should not be so shy of all strangers as some affect to be. Of those of whom we know nothing else we know this, that they have souls.

2. He finds him reading in his Bible, as he sat in his chariot (Act 8:28): He ran to him, and heard him read; he read out, for the benefit of those that were with him, Act 8:30. He not only relieved the tediousness of the journey, but redeemed time by reading, not philosophy, history, nor politics, much less a romance or a play, but the scriptures, the book of Esaias; that book Christ read in (Luk 4:17) and the eunuch here, which should recommend it particularly to our reading. Perhaps the eunuch was now reading over again those portions of scripture which he had heard read and expounded at Jerusalem, that he might recollect what he had heard. Note, (1.) It is the duty of every one of us to converse much with the holy scriptures. (2.) Persons of quality should abound more than others in the exercises of piety, because their example will influence many, and they have their time more at command. (3.) It is wisdom for men of business to redeem time for holy duties; time is precious, and it is the best husbandry in the world to gather up the fragments of time, that none be lost, to fill up every minute with something that will turn to a good account. (4.) When we are returning from public worship we should use means in private for the keeping up of the good affections there kindled, and the preserving of the good impressions there made, 1Ch 29:18. (5.) Those that are diligent in searching the scriptures are in a fair way to improve in knowledge; for to him that hath shall be given.

3. He puts a fair question to him: Understandest thou what thou readest? Not by way of reproach, but with design to offer him his service. Note, What we read and hear of the word of God it highly concerns us to understand, especially what we read and hear concerning Christ; and therefore we should often ask ourselves whether we understand it or no: Have you understood all these things? Mat 13:51. And have you understood them aright? We cannot profit by the scriptures unless we do in some measure understand them, 1Co 14:16, 1Co 14:17. And, blessed by God, what is necessary to salvation is easy to be understood.

4. The eunuch in a sense of his need of assistance, desires Philip's company (Act 8:31): " How can I understand, says he, except some one guide me? Therefore pray come up, and sit with me."(1.) He speaks as one that had very low thoughts of himself, and his own capacity and attainments. He was so far from taking it as an affront to be asked whether he understood what he read, though Philip was a stranger, on foot, and probably looked mean (which many a less man would have done, and have called him an impertinent fellow, and bid him go about his business, what was it to him?) that he takes the question kindly, makes a very modest reply, How can I? We have reason to think he was an intelligent man, and as well acquainted with the meaning of scripture as most were, and yet he modestly confesses his weakness. Note, Those that would learn must see their need to be taught. The prophet must first own that he knows not what these are, and then the angel will tell him, Zec 4:13. (2.) He speaks as one very desirous to be taught, to have some one to guide him. Observe, He read the scripture, though there were many things in it which he did not understand. Though there are many things in the scriptures which are dark and hard to be understood, nay, which are often misunderstood, yet we must not therefore throw them by, but study them for the sake of those things that are easy, which is the likeliest way to come by degrees to the understanding of those things that are difficult: for knowledge and grace grow gradually. (3.) He invited Philip to come up and sit with him; not as Jehu took Jonadab into his chariot, to come and see his zeal for the Lord of hosts (2Ki 10:16), but rather, "Come, see my ignorance, and instruct me."He will gladly do Philip the honour to take him into the coach with him, if Philip will do him the favour to expound a portion of scripture to him. Note, In order to our right understanding of the scripture, it is requisite we should have some one to guide us; some good books, and some good men, but, above all, the Spirit of grace, to lead us into all truth.

IV. The portion of scripture which the eunuch recited, with some hints of Philip's discourse upon it. The preachers of the gospel had a very good handle to take hold of those by who were conversant with the scriptures of the Old Testament and received them, especially when they found them actually engaged in the study of them, as the eunuch was here.

1. The chapter he was reading was the fifty-third of Isaiah, two verses of which are here quoted (Act 8:32, Act 8:33), part of the seventh and eighth verses; they are set down according to the Septuagint version, which in some things differs from the original Hebrew. Grotius thinks the eunuch read it in the Hebrew, but that Luke takes the Septuagint translation, as readier to the language in which he wrote; and he supposes that the eunuch had learned from the many Jews that were in Ethiopia both their religion and language. But, considering that the Septuagint version was made in Egypt, which was the next country adjoining to Ethiopia, and lay between it and Jerusalem, I rather think that translation was most familiar to him: it appears by Isa 20:4 that there was much communication between those two nations - Egypt and Ethiopia. The greatest variation from the Hebrew is that what in the original is, He was taken from prison and from judgment (hurried with the utmost violence and precipitation from one judgment-seat to another; or, From force and from judgment he was taken away; that is, It was from the fury of the people, and their continual clamours, and the judgment of Pilate thereupon, that he was taken away), is here read, In his humiliation his judgment was taken away. He appeared so mean and despicable in their eyes that they denied him common justice, and against all the rules of equity,. to the benefit of which every man is entitled, they declared him innocent, and yet condemned him to die; nothing criminal can be proved upon him, but he is down, and down with him. Thus in his humiliation his judgment was taken away; so, the sense is much the same with that of the Hebrew. So that these verses foretold concerning the Messiah, (1.) That he should die, should be led to the slaughter, as sheep that were offered in sacrifice - that his life should be taken from among men, taken from the earth. With what little reason then was the death of Christ a stumbling-block to the unbelieving Jews, when it was so plainly foretold by their own prophets, and was so necessary to the accomplishment of his undertaking! Then is the offence of the cross ceased. (2.) That he should die wrongfully, should die by violence, should be hurried out of his life, and his judgment shall be taken away - no justice done to him; for he must be cut off, but not for himself. (3.) That he should die patiently. Like a lamb dumb before the shearer, nay, and before the butcher too, so he opened not his mouth. Never was there such an example of patience as our Lord Jesus was in his sufferings; when he was accused, when he was abused, he was silent, reviled not again, threatened not. (4.) That yet he should live for ever, to ages which cannot be numbered; for so I understand those words, Who shall declare his generation? The Hebrew word properly signifies the duration of one life, Ecc 1:4. Now who can conceive or express how long he shall continue, notwithstanding this; for his life is taken only from the earth; in heaven he shall live to endless and innumerable ages, as it follows in Isa 53:10, He shall prolong his days.

2. The eunuch's question upon this is, Of whom speaketh the prophet this? Act 8:34. He does not desire Philip to give him some critical remarks upon the words and phrases, and the idioms of the language, but to acquaint him with the general scope and design of the prophecy, to furnish him with a key, in the use of which he might, by comparing one thing with another, be led into the meaning of the particular passage. Prophecies had usually in them something of obscurity, till they were explained by the accomplishment of them, as this now was. It is a material question he asks, and a very sensible one: "Does the prophet speak this of himself, in expectation of being used, being misused, as the other prophets were? or does he speak it of some other man, in his own age, or in some age to come?"Though the modern Jews will not allow it to be spoken of the Messiah, yet their ancient doctors did so interpret it; and perhaps the eunuch knew this, and did partly understand it so himself, only he proposed this question, to draw on discourse with Philip; for the way to improve in learning is to consult the learned. As they must enquire the law at the mouth of the priests (Mal 2:7), so they must enquire the gospel, especially that part of the treasure which is hid in the field of the Old Testament, at the mouth of the ministers of Christ. The way to receive good instructions is to ask good questions.

3. Philip takes this fair occasion given him to open to him the great mystery of the gospel concerning Jesus Christ, and him crucified. He began at this scripture, took this for his text (as Christ did another passage of the same prophecy, Luk 4:21), and preached unto him Jesus, Act 8:35. This is all the account given us of Philip's sermon, because it was the same in effect with Peter's sermons, which we have had before. The business of gospel ministers is to preach Jesus, and this is the preaching that is likely to do good. It is probable that Philip had now occasion for his gift of tongues, that he might preach Christ to this Ethiopian in the language of his own country. And here we have an instance of speaking of the things of God, and speaking of them to good purpose, not only as we sit in the house, but as we walk by the way, according to that rule, Deu 6:7.

V. The eunuch is baptized in the name of Christ, Act 8:36-38. It is probable that the eunuch had heard at Jerusalem of the doctrine of Christ, so that it was not altogether new to him. But, if he had, what could that do towards this speedy conquest that was made of his heart for Christ. It was a powerful working of the Spirit with and by Philip's preaching that gained the point. Now here we have,

1. The modest proposal which the eunuch made of himself for baptism (Act 8:36): As they went on their way, discoursing of Christ, the eunuch asking more questions and Philip answering them to his satisfaction, they came unto a certain water, a well, river, or pond, the sight of which made the eunuch think of being baptized. Thus God, by hints of providence which seem casual, sometimes puts his people in mind of their duty, of which otherwise perhaps they would not have thought. The eunuch knew not how little a while Philip might be with him, nor where he might afterwards enquire for him. He could not expect his travelling with him to his next stage, and therefore, if Philip think fit, he will take the present convenience which offers itself of being baptized: " See, here is water, which perhaps we may not meet with a great while again; what doth hinder me to be baptized? Canst thou show any cause why I should not be admitted a disciple and follower of Christ by baptism?"Observe, (1.) He does not demand baptism, does not say, "Here is water and here I am resolved I will be baptized;"for, if Philip have any thing to offer to the contrary, he is willing to waive it for the present. If he think him not fit to be baptized, or if there be any thing in the institution of the ordinance which will not admit such a speedy administration of it, he will not insist upon it. The most forward zeal must submit to order and rule. But, (2.) He does desire it, and, unless Philip can show cause why not, he desires it now, and is not willing to defer it. Note, In the solemn dedicating and devoting of ourselves to God, it is good to make haste, and not to delay; for the present time is the best time, Psa 119:60. Those who have received the thing signified by baptism should not put off receiving the sign. The eunuch feared lest the good affections now working in him should cool and abate, and therefore was willing immediately to bind his soul with the baptismal bonds unto the Lord, that he might bring the matter to an issue.

2. The fair declaration which Philip made him of the terms upon which he might have the privilege of baptism (Act 8:37): " If thou believest with all thy heart, thou mayest; that is, If thou believest this doctrine which I have preached to thee concerning Jesus, if thou receivest the record God has given concerning him, and set to thy seal that it is true."He must believe with all his heart, for with the heart man believeth, not with the head only, by an assent to gospel truths in the understanding; but with the heart, by a consent of the will to gospel terms. "If thou do indeed believe with all thy heart, thou art by that united to Christ, and, if thou give proofs and evidences that thou dost so, thou mayest by baptism be joined to the church."

3. The confession of faith which the eunuch made in order to his being baptized. It is very short, but it is comprehensive and much to the purpose, and what was sufficient: I believe that Jesus Christ is the Son of God. He was before a worshipper of the true God, so that all he had to do now was to receive Christ Jesus the Lord. (1.) He believes that Jesus is the Christ, the true Messiah promised, the anointed One. (2.) That Christ is Jesus - a Saviour, the only Saviour of his people from their sins. And, (3.) That this Jesus Christ is the Son of God, that he has a divine nature, as the Son is of the same nature with the Father; and that, being the Son of God, he is the heir of all things. This is the principal peculiar doctrine of Christianity, and whosoever believe this with all their hearts, and confess it, they and their seed are to be baptized.

4. The baptizing of him hereupon. The eunuch ordered his coachman to stop, commanded the chariot to stand still. It was the best baiting place he ever met with in any of his journeys. They went down both into the water, for they had no convenient vessels with them, being upon a journey, wherewith to take up water, and must therefore go down into it; not that they stripped off their clothes, and went naked into the water, but, going barefoot according to the custom, they went perhaps up to the ankles or mid-leg into the water, and Philip sprinkled water upon him, according to the prophecy which this eunuch had probably but just now read, for it was but a few verses before those which Philip found him upon, and was very apposite to his case (Isa 52:15): So shall he sprinkle many nations, kings and great men shall shut their mouths at him, shall submit to him, and acquiesce in him, for that which had not before been told them shall they see, and that which they had not heard shall they consider. Observe, Though Philip had very lately been deceived in Simon Magus, and had admitted him to baptism, though he afterwards appeared to be no true convert, yet he did not therefore scruple to baptize the eunuch upon his profession of faith immediately, without putting him upon a longer trial than usual. If some hypocrites crowd into the church, who afterwards prove a grief and scandal to us, yet we must not therefore make the door of admission any straiter than Christ has made it; they shall answer for their apostasy, and not we.

VI. Philip and the eunuch are separated presently; and this is as surprising as the other parts of the story. One would have expected that the eunuch should either have stayed with Philip, or have taken him along with him into his own country, and, there being so many ministers in those parts, he might be spared, and it would be worth while: but God ordered otherwise. As soon as they had come up out of the water, before the eunuch went into his chariot again, the Spirit of the Lord caught away Philip (Act 8:39), and did not give him time to make an exhortation to the eunuch, as usual after baptism, which it is probable the one intended and the other expected. But his sudden departure was sufficient to make up the want of that exhortation, for it seems to have been miraculous, and that he was caught up in the air in the eunuch's sight, and so carried out of his sight; and the working of this miracle upon Philip was a confirmation of his doctrine, as much as the working of a miracle by him would have been. He was caught away, and the eunuch saw him no more, but, having lost his minister, returned to the use of his Bible again. Now here we are told,

1. How the eunuch was disposed: He went on his way rejoicing. He pursued his journey. Business called him home, and he must hasten to it; for it was no way inconsistent with his Christianity, which places no sanctity nor perfection in men's being hermits or recluses, but is a religion which men may and ought to carry about with them into the affairs of this life. But he went on rejoicing; so far was he from reflecting upon this sudden revolution and change, or advancement rather, in his religion, with any regret, that his second thoughts confirmed him abundantly in it, and he went on, rejoicing with joy unspeakable and full of glory; he was never better pleased in all his life. He rejoiced, (1.) That he himself was joined to Christ and had an interest in him. And, (2.) That he had these good tidings to bring to his countrymen, and a prospect of bringing them also, by virtue of his interest among them, into fellowship with Christ; for he returned, not only a Christian, but a minister. Some copies read this verse thus: And, when they were come up out of the water, the Holy Spirit fell upon the eunuch (without the ceremony of the apostle's imposition of hands), but the angel of the Lord caught away Philip.

2. How Philip was disposed of (Act 8:40): He was found at Azotus or Ashdod, formerly a city of the Philistines; there the angel or Spirit of the Lord dropped him, which was about thirty miles from Gaza, whither the eunuch was going, and where Dr. Lightfoot thinks he took ship, and went by sea into his own country. But Philip, wherever he was, would not be idle. Passing through, he preached in all the cities till he came to Cesarea, and there he settled, and, for aught that appears, had his principal residence ever after; for at Cesarea we find him in a house of his own, Act 21:8. He that had been faithful in working for Christ as an itinerant at length gains a settlement.

Barclay: Act 8:1-4 - "THE CHURCH REACHES OUT"

Ac 8 is an important chapter in the history of the Church. The Church began by being a purely Jewish institution. Ac 6 shows the first murmurings of the great debate about the acceptance of the Gentiles. Stephen had had a mind far above national delimitations. Ac 8 shows the Church reaching out. Persecution scattered the Church abroad and where they went they took their gospel. Into Ac 8 comes Philip who, like Stephen, was one of the Seven and who is to be distinguished from the Philip who was one of the Twelve. First, Philip preached to the Samaritans. The Samaritans formed a natural bridge between Jew and Gentile for they were half Jew and half Gentile in their racial descent. Then comes the incident of the Ethiopian eunuch in which the gospel takes a step out to a still wider circle. As yet the Church had no conception of a world mission; but when we read this chapter in the light of what was soon to happen, we see her unconsciously but irresistibly being moved towards her destiny.

Barclay: Act 8:1-4 - "HAVOC OF THE CHURCH"

The death of Stephen was the signal for an outbreak of persecution which compelled the Christians to scatter and to seek safety in the remoter districts of the country. There are two specially interesting points in this short section.

(i) The apostles stood fast. Others might flee but they braved whatever perils might come; and this for two reasons. (a) They were men of courage. Conrad tells that, when he was a young sailor learning to steer a sailing-ship, a gale blew up. The older man who was teaching him gave him but one piece of advice. "Keep her facing it," he said. "Always keep her facing it." The apostles were determined to face whatever dangers threatened. (b) They were good men. Christians they might be, but there was something about them that won the respect of all. It is told that once a slanderous accusation was leveled against Plato. His answer was, "I will live in such a way that all men will know that it is a lie." The beauty and the power of the lies of the apostles were so impressive that even in a day of persecution men hesitated to lay their hands upon them.

(ii) Saul, as the King James Version says, "made havoc" of the church. The word used in the Greek denotes a brutal cruelty. It is used of a wild boar ravaging a vineyard and of a wild animal savaging a body. The contrast between the man who was savaging the church in this chapter and the man who surrendered to Christ in the next is intensely dramatic.

Barclay: Act 8:5-13 - "IN SAMARIA"

When the Christians were scattered abroad, Philip, who had emerged into prominence as one of the Seven, arrived in Samaria; and there he preached. This incident of the work in Samaria is an astonishing thing because it was proverbial that the Jews had no dealings with the Samaritans (Joh 4:9).

The quarrel between the Jews and the Samaritans was centuries old. Back in the eighth century B.C. the Assyrians conquered the Northern Kingdom whose capital was Samaria. As conquerors did in those days, they transported the greater part of the population and settled strangers in the land. In the sixth century the Babylonians conquered the Southern Kingdom with its capital at Jerusalem and its inhabitants were carried away to Babylon; but they completely refused to lose their identity and remained stubbornly Jews. In the fifth century B.C. they were allowed to return and to rebuild their shattered city under Ezra and Nehemiah. In the meantime, those of the Northern Kingdom who had been left in Palestine had intermarried with the stranger races who had been brought in. When the people of the Southern Kingdom returned and set to build their city, these people round Samaria offered their help. It was contemptuously refused because they were no longer pure Jews. From that day onwards there was an unhealed breach and a bitter hatred between Jews and Samaritans.

The fact that Philip preached there and that the message of Jesus was given to these people shows the Church all unconsciously taking one of the most important steps in history and discovering that Christ is for all the world. We know very little about Philip but he was one of the architects of the Christian Church.

We must note what Christianity brought to these people. (i) It brought the story of Jesus, the message of the love of God in Jesus Christ. (ii) It brought healing. Christianity has never been a thing of words only. (iii) It brought, as a natural consequence, a joy that the Samaritans had never known before. It is a counterfeit Christianity which brings an atmosphere of gloom; the real thing radiates joy.

Barclay: Act 8:14-25 - "THINGS WHICH CANNOT BE BOUGHT AND SOLD"

Simon was by no means an unusual type in the ancient world. There were many astrologers and soothsayers and magicians, and in a credulous age they had a great influence and made a comfortable living. There is little to be surprised at in that when even the twentieth century has not risen above fortune-telling and astrology, as almost any popular newspaper or magazine can witness. It is not to be thought that Simon and his fellow-practitioners were all conscious frauds. Many of them had deluded themselves before they deluded others and believed in their own powers.

To understand what Simon was getting at we have to understand something of the atmosphere and practice of the early Church. The coming of the Spirit upon a man was connected with certain visible phenomena, in particular with the gift of speaking with tongues (compare Act 10:44-46). He experienced an ecstasy which manifested itself in this strange phenomenon of uttering meaningless sounds. In Jewish practice the laying on of hands was very common. With it there was held to be a transference of certain qualities from one person to another. It is not to be thought that this represents an entirely materialistic view of the transference of the Spirit, the dominating factor was the character of the man who laid on the hands. The apostles were men held in such respect and even veneration that simply to feel the touch of their hands was a deeply spiritual experience. If a personal reminiscence may be allowed, I myself remember being taken to see a man who had been one of the Church's great scholars and saints. I was very young and he was very old. I was left with him for a moment or two and in that time he laid his hands upon my head and blessed me. And to this day, more than fifty years afterwards, I can still feel the thrill of that moment. In the early Church the laying on of hands was like that.

Simon was impressed with the visible effects of the laying on of hands and he tried to buy the ability to do what the apostles could do. Simon has left his name on the language for simony still means the unworthy buying and selling of ecclesiastical offices. Simon had two faults.

(i) He was not interested in bringing the Holy Spirit to others so much as in the power and prestige it would bring to himself. This exaltation of self is ever the danger of the preacher and the teacher. It is true that they must kindle at the sight of men; but it is also true as Denney said--that we cannot at one and the same time show that we are clever and that Christ is wonderful.

(ii) Simon forgot that certain gifts are dependent on character; money cannot buy them. Again, the preacher and the teacher must take warning. "Preaching is truth through personality." To bring the Spirit to others a man must be not a man of wealth but one who himself possesses the Spirit.

Barclay: Act 8:26-40 - "CHRIST COMES TO AN ETHIOPIAN"

There was a road from Jerusalem which led via Bethlehem and Hebron and joined the main road to Egypt just south of Gaza. There were two Gazas. Gaza had been destroyed in war in 93 B.C. and a new Gaza had been built to the south in 57 B.C. The first was called Old or Desert Gaza to distinguish it from the other. This road which led by Gaza would be one where the traffic of half the world went by. Along in his chariot came the Ethiopian eunuch. He was the chancellor of the exchequer of Candace. Candace is not so much a proper name as a title, the title which all the queens of Ethiopia bore. This eunuch had been to Jerusalem to worship. In those days the world was full of people who were weary of the many gods and the loose morals of the nations. They came to Judaism and there found the one God and the austere moral standards which gave life meaning. If they accepted Judaism and were circumcised they were called proselytes; if they did not go that length but continued to attend the Jewish synagogues and to read the Jewish scriptures they were called God-fearers. This Ethiopian must have been one of these searchers who came to rest in Judaism either as a proselyte or a God-fearer. He was reading Isa 53 ; and beginning from it Philip showed him who Jesus was.

When he became a believer he was baptized. It was by baptism and circumcision that the Gentile entered the Jewish faith. In New Testament times baptism was largely adult baptism. It was not that there was anything against infant baptism, but in those early days men and women were coming in from other faiths and the Christian family had not had time to develop. To the early Christians baptism was, whenever possible, by immersion and in running water. It symbolized three things. (i) It symbolized cleansing. As a man's body was cleansed by the water, so his soul was bathed in the grace of Christ. (ii) It marked a clean break. We are told how one missionary when he baptized his converts made them enter the river by one bank and sent them out on the other, as if at the moment of baptism a line was drawn in their lives which sent them out to a new world. (iii) Baptism was a real union with Christ. As the waters closed over a man's head he seemed to die with Christ and as he emerged he rose with Christ (compare Rom 6:1-4).

Tradition has it that this eunuch went home and evangelized Ethiopia. We can at least be sure that he who went on his way rejoicing would not be able to keep his newfound joy to himself.

Constable: Act 6:8--9:32

II. THE WITNESS IN JUDEA AND SAMARIA 6:8--9:31

In this next major section of Acts, Luke narrated three significant events in the life and ministry of the early church. These events were the martyrdom of Stephen, the ministry of Philip, and the conversion of Saul of Tarsus. Luke's presentation of these events was primarily biographical. In fact, he began his account of each event with the name of its major character (6:8; 8:5; 9:1).

The time when these events took place was probably shortly after those reported in the earlier chapters of the book.

Constable: Act 6:8--8:2

A. The martyrdom of Stephen 6:8-8:1a

Luke presented the events surrounding Stephen's martyrdom in Jerusalem next. He did so to explain the means God used to scatter the Christians and the gospel from Jerusalem into Judea, Samaria, and the uttermost parts of the earth. This record also throws more light on the spiritual strength and vitality of the church at this time. Stephen's experiences as recorded here resemble those of our Lord, as Peter's did in the earlier chapters.

Constable: Act 7:54--8:2

3. Stephen's death 7:54-8:1a

Stephen's speech caused a revolution in the Jews' attitude toward the disciples of Jesus, and his martyrdom began the first persecution of the Christians.

Luke recorded the Sanhedrin's response to Stephen's message to document Jesus' continued rejection by Israel's leaders. He did so to explain why the gospel spread as it did and why the Jews responded to it as they did following this event.

7:54 "Cut to the quick" is a figure of speech that describes being painfully wounded. Stephen's words convicted and offended the members of the Sanhedrin. They retaliated fiercely. Gnashing (grinding) the teeth pictures brutal antagonism.

"The possibilities are that what took place was a spontaneous act of mob violence or that Stephen was legally executed by the Sanhedrin, either because there was some kind of special permission from the Romans or because there was no Roman governor at the time and advantage was taken of the interregnum. The first of these possibilities is the more likely."³³⁹

7:55 Fully controlled by the Holy Spirit (cf. 6:3, 5, 8, 15) Stephen received a vision of Jesus standing beside God in all His glory. This vision of God's throne room in heaven is similar to visions that Isaiah, Ezekiel, Daniel, and John saw.

The unusual fact that Stephen saw Him standing rather than seated, as the biblical writers elsewhere describe Him (e.g., Ps. 110:1), may imply several things. It may imply His activity as prophet and mediator standing between God and man, and as a witness since He was witnessing through His witnesses on earth.

"Stephen has been confessing Christ before men, and now he sees Christ confessing His servant before God. The proper posture for a witness is the standing posture. Stephen, condemned by an earthly court, appeals for vindication to a heavenly court, and his vindicator in that supreme court is Jesus, who stands at God's right hand as Stephen's advocate, his paraclete.' When we are faced with words so wealthy in association as these words of Stephen, it is unwise to suppose that any single interpretation exhausts their significance. All the meaning that had attached to Ps. 110:1 and Dan. 7:13f. is present here, including especially the meaning that springs from their combination on the lips of Jesus when He appeared before the Sanhedrin; but the replacement of sitting' by standing' probably makes its own contribution to the total meaning of the words in this context--a contribution distinctively appropriate to Stephen's present role as martyr-witness."³⁴⁰

"Standing" may also imply Jesus' welcome of Stephen into His presence as the first Christian martyr.

"Here Jesus, functioning as Judge, welcomed Stephen into heaven, showing that despite earthly rejection, Stephen was honored in heaven."³⁴¹

Psalm 110:1 describes Messiah as at God's right hand, where Stephen saw Jesus. Jesus' position in relation to God suggests His acceptance by Him, His authority under God, and His access to God.

7:56 Stephen announced his vision and described Jesus as the "Son of Man" (cf. Rev. 1:13; 14:14). This was a title of the Messiah that implied the universal aspect of his rule that Daniel used (Dan. 7:13-14). Jesus alone used this title of Himself in the Gospels. He had used it of Himself when He stood before the Sanhedrin not many weeks earlier (Mark 14:62; Luke 22:69). Stephen was virtually saying that his vision confirmed Jesus' claim to be the Son of Man.

Access to God is through Jesus Christ, not through temple ritual as the Jews taught (1 Tim. 2:5).

7:57-58 Stephen's declaration amounted to blasphemy to the Sanhedrin. They knew that when he said "Son of Man" he meant "Jesus." The Sanhedrin members therefore cried out in agony of soul, covered their ears so they would hear no more, and seized Stephen to prevent him from saying more or escaping. Stoning was the penalty for blasphemy in Israel (Lev. 24:16; Deut. 17:7), and the Sanhedrin members went right to it.

In the three trials before the Sanhedrin that Luke recorded thus far, the first ended with a warning (4:17, 21), the second with flogging (5:40), and the third with stoning (7:58-60). The Sanhedrin now abandoned Gamaliel's former moderating advice (5:35-39). It did not have the authority to execute someone without Roman sanction, and Jewish law forbade executing a person on the same day as his trial.³⁴² However since witnesses were present to cast the first stones, as the Mosaic Law prescribed, Stephen's death seems not to have been the result of mob violence but official action. Probably it was mob violence precipitated and controlled by the Sanhedrin along the lines of Jesus' execution.

"The message of Stephen, it seems, served as a kind of catalyst to unite Sadducees, Pharisees, and the common people against the early Christians."³⁴³

Saul of Tarsus was there and cooperated with the authorities by holding their cloaks while they carried out their wicked business (cf. 8:1; 22:20). He was then a "young man" (Gr. neanias, cf. 20:9; 23:17-18, 22), but we do not know his exact age. Since he died about 68 A.D. and since Stephen probably died about 34 A.D., perhaps Saul was in his mid-thirties. Jesus and Paul appear to have been roughly contemporaries. This verse, of course, does not imply that Saul was a member of the Sanhedrin.³⁴⁴

7:59-60 Stephen died as Jesus did, with prayers being his last words (cf. Luke 23:34, 46; cf. 2 Chron. 24:22). However, Stephen prayed to Jesus whereas Jesus prayed to His Father. Luke probably wanted his readers to connect the two executions, but they were not exactly the same.³⁴⁵ Stephen's body, not his soul, fell asleep to await resurrection (cf. 13:36; John 11:11; 1 Thess. 4:13, 15; et al.).

"For Stephen the whole dreadful turmoil finished in a strange peace. He fell asleep. To Stephen there came the peace which comes to the man who has done the right thing even if the right thing kills him."³⁴⁶

"As Paul is to become Luke's hero, in that he more than any other single man was instrumental in spreading the Gospel throughout the Gentile world, so Stephen here receives honourable recognition as the man who first saw the wider implications of the Church's faith and laid the foundations on which the mission to the Gentiles was built."³⁴⁷

8:1a Saul's active approval of Stephen's execution reveals his commitment to the extermination of Jesus' disciples, which he proceeded to implement zealously. This verse provides a transition to what follows later concerning Saul's conversion and subsequent ministry.

Constable: Act 8:1-40

B. The ministry of Philip 8:1b-40

Luke next featured other important events in the expansion of the church and the ministry of another important witness. Philip took the gospel into Samaria and then indirectly to Ethiopia, one of the more remote parts of the earth (cf. 1:8). The account of Philip's ministry in this chapter has several connections with chapters 6 and 7. Philip, like Stephen, was a member of the Seven (6:5). The persecution begun in chapters 6 and 7 continues in chapter 8, and the church continued to feel Saul's antagonism.

Constable: Act 8:1-25

1. The evangelization of Samaria 8:1b-25

The first part of Philip's important witness took place in Samaria. Luke recorded the cause of Philip's ministry there (vv. 1b-3), its nature (vv. 4-8), and its effects (vv. 9-24).

Constable: Act 8:1-3

The dispersion of the witnesses 8:1b-3

This short section sets the stage for Philip's ministry by giving us its cause.

8:1b Stephen's execution ignited the first popular persecution of Christian Jews.³⁴⁸ Since Stephen was a Hellenistic Jew, the Hellenistic Jewish Christians were probably the main targets of this antagonism. The unbelieving Jews living in Jerusalem turned against the believing Jews. This hostility resulted in many of the believers leaving Jerusalem for more secure places of residence. They took the gospel seed with them and planted churches in all Judea (cf. 1 Thess. 2:14) as well as in Samaria.³⁴⁹ This persecution was hard on the Christians, but it was good for the church since it resulted in widening evangelization. The apostles probably stayed in Jerusalem because they believed their presence there was essential regardless of the danger. Moreover the persecution seems to have been against Hellenistic Jews particularly, and the Twelve were Hebrews.

8:2 The "devout men" who buried Stephen were probably God-fearing Jews like Joseph of Arimathea and Nicodemus who buried Jesus (Luke 23:50-53). There were undoubtedly many Jews in Jerusalem who were still sympathetic with the Christians (cf. 6:7). Some of them evidently gave Stephen a burial suitable to his importance. The Mishnah considered open lamentation for someone who had suffered death by stoning as inappropriate.³⁵⁰ Luke's notation that people made loud lamentation for Stephen may, therefore, be evidence that there were many Jews who regarded Stephen's stoning as extremely unfortunate.

8:3 The Greek word translated "ravaging" (lumainomai) occurs only here in the New Testament. The Septuagint translators used it in Psalm 80:13 to describe wild boars destroying a vineyard. This is how Saul began behaving.³⁵¹ He was a leader of the persecution in Jerusalem (9:1-2, 29; 22:4-5; 26:11). Evidently Stephen's execution fueled Paul's hatred for the Christians and resulted in his increasing antagonism toward them. He not only went from house to house arresting Christians (cf. 2:46; 5:42) but also carried his purges into the synagogues (cf. 6:9) and tried to force believers to blaspheme there (22:19; 26:11).

Constable: Act 8:4-8

Philip's evangelization of Samaria 8:4-8

8:4 Whereas persecution resulted in the death of some believers it also dispersed the disciples over a wider area. Luke described what they did as scattered believers as "preaching the word" (Gr. euaggelizomenoi ton logon, lit. "proclaiming good news the word"). The gospel message is in view. Sometimes what appears to be very bad turns out to be very good (Matt. 16:18).

". . . the thrust of the church into its mission after the persecution of the Christian community in Jerusalem is parallel with Luke's portrayal in his Gospel of the spread of Jesus' fame after the devil's assault in the wilderness."³⁵²

"As the mission begins to move beyond Jerusalem and Judea, it is useful to distinguish two roles within it: the role of the initiator and the role of the verifier. The apostles shift at this point from the former to the latter role. That is, their function is reduced to recognizing and confirming the work of the evangelists who bring the gospel to new areas and groups, or to working as evangelists in areas already opened for mission (cf. 8:25; 9:32-42)."³⁵³

8:5 Philip was apparently a Hellenistic Jew like Stephen. This was Philip the evangelist who was one of the Seven (cf. 6:5), not the Philip who was one of the Twelve. He travelled north from Jerusalem to Samaria. He followed Jesus' example of taking the gospel to the Samaritans (cf. John 4). The other Jews did not like the people who lived in this area and had no dealings with them (John 4:9). They regarded them as racial and religious half-breeds. They did so since their ancestors were Jews who had intermarried with the Gentiles whom the Assyrians had sent to live there following Assyria's conquest of Israel in 722 B.C. Furthermore the Samaritans had opposed the rebuilding of the temple in Ezra's day and had erected their own temple on Mt. Gerizim in competition with the temple on Mt. Zion in Jerusalem. In view of Stephen's depreciation of the Jerusalem temple (7:44-50), it is not incredible to read that Philip took the gospel to Samaritans. The Samaritans accepted only the Pentateuch as authoritative and looked for a personal Messiah who would be like Moses.

We do not know exactly where Philip went because Luke did not identify the place specifically.³⁵⁴ It was "down" from Jerusalem topographically, not geographically. Some ancient versions of Acts refer to "a city of Samaria" whereas others have "the city of Samaria." Probably "the city" is correct. This capital town stood a few miles west and a little north of Old Testament Shechem and very near New Testament Sychar (cf. John 4:5). The Old Testament city of Samaria--Sebaste was its Greek name--had been the capital of the northern kingdom of Israel. Philip's willingness to preach "the Christ" (cf. v. 12) to the Samaritans demonstrates an openness that had not characterized Jesus' disciples formerly (cf. John 4:9). Sometimes God moves us out of our comfort zone because He has a job for us to do elsewhere. A whole new people-group came to faith in Christ.

8:6-8 Philip also could perform miracles like Jesus and the apostles. He cast out demons and healed paralyzed and lame people. These signs attracted the attention of multitudes of Samaritans and supported Philip's profession that God was with him. Perhaps the fact that Philip had been rejected by the Jerusalem Jews made him appealing to the Samaritans since they too had experienced rejection by those Jews. Again, deliverance brought rejoicing (cf. 2:46-47).

"It is not too difficult to imagine what would have happened had the apostles at Jerusalem first been the missioners [sic] to Samaria. Probably they would have been rebuffed, just as they were rebuffed earlier in their travels with Jesus when the Samaritans associated them with the city of Jerusalem (cf. Luke 9:51-56). But God in his providence used as their evangelist the Hellenist Philip, who shared their fate (though for different reasons) of being rejected at Jerusalem; and the Samaritans received him and accepted his message."³⁵⁵

Constable: Act 8:9-13

Simon the Sorcerer's conversion 8:9-13

8:9-11 Another person who was doing miracles in Samaria, but by satanic power, was Simon whom people have sometimes called Simon Magus. Magus is the transliteration of the Greek word magos meaning magician or sorcerer. The magic that he did was not sleight of hand deception but sorcery, the ability to control people and or nature by demonic power. This ability had made Simon very popular, and he had encouraged people to think that he was a great power whom God had sent.³⁵⁶

"As the counterfeit of the true, these false prophets were among the most dangerous enemies of Christianity; and the distinction between the true and the false, between religion and spiritualism, had to be sharply drawn once for all."³⁵⁷

8:12 Simon promoted himself, but Philip preached Christ.

"I believe that Simon is the first religious racketeer in the church--but, unfortunately, not the last."³⁵⁸

Luke described Philip's message as the good news about God's kingdom and the name of Jesus Christ. Those who trust in Christ become partakers in His spiritual rule over them now and eventually will enter into His future earthly millennial rule. The phrase "name of Jesus Christ" points to the fact that Jesus is the Christ, the anointed Messiah (cf. 1 John 5:1). Note that water baptism followed conversion almost immediately (cf. 2:38). Both men and women were believing and were undergoing baptism. This was clearly water baptism since they did not experience Spirit baptism until later (v. 17).

8:13 Even Simon believed. I see no reason to conclude that Simon's faith was spurious.³⁵⁹ The text says that he believed just as the others Luke mentioned (v. 12), and there is no reason to doubt the reality of their faith. Having practiced Satan's magic Simon could not believe the difference between Philip's God-given miracles and his own magic.

Constable: Act 8:14-24

Compromise in the Samaritan church 8:14-24

8:14-17 The 12 apostles were, of course, the divinely appointed leaders of the Christians (ch. 1). It was natural and proper, therefore, that they should send representative apostles to investigate the Samaritans' response to the gospel. This was especially important in view of the hostility that existed between the Hebrews and the Samaritans. It was important that both the Samaritan Christians and the Hebrew Christians believe that God had united them in Christ. When Peter and John came down, they observed that these Samaritans also had accepted Jesus as the Messiah. They asked God in prayer to send His Holy Spirit to baptize them as He had baptized the Jews who believed in Jesus (cf. Luke 11:13).

"This was a period of transition from the OT dispensation to the NT era, and these believers at Samaria were in a position similar to the believers at Jerusalem prior to Pentecost."³⁶⁰

However the baptism of the Spirit occurred somewhat differently here than it had in Jerusalem (ch. 2). There it happened spontaneously, but here it came in answer to the apostles' prayer and with the laying on of their hands. There the sound of a mighty wind, visible flames of fire, and speaking in tongues accompanied it. Here there is no mention that these phenomena were present. Perhaps tongues were not spoken here because the Jews and the Samaritans spoke the same language. In both places, Jerusalem and Samaria, the Spirit's reception for permanent indwelling through Spirit baptism is in view, and the Holy Spirit baptized people who were already believers in Jesus Christ.

"But what if the Spirit had come upon them [the Samaritans] at their baptism when administrated by Philip? Undoubtedly what feelings there were against Philip and the Hellenists would have carried over to them, and they would have been doubly under suspicion. But God in his providence withheld the gift of the Holy Spirit till Peter and John laid their hands on the Samaritans--Peter and John, two leading apostles who were highly thought of in the mother church at Jerusalem and who would have been accepted at that time as brothers in Christ by the new converts in Samaria."³⁶¹

Does what happened in Jerusalem and Samaria set a precedent for a "second blessing" experience (i.e., the baptism of the Spirit as a separate work of God subsequent to regeneration)? Paul described normative Spirit baptism in 1 Corinthians 10:13 and Romans 8:9. The person who has not experienced Spirit baptism is not a Christian (Rom. 8:9). Therefore the instances of Spirit baptism in Acts when it followed salvation later must have been exceptional occasions. This unusual separation of salvation and Spirit baptism is understandable. People needed to perceive Spirit baptism as such at the beginning of the church's history. God baptized believers with the Spirit in this way to validate Jesus' promise that He would send the Spirit to indwell believers permanently, something not true previously (John 14:16, 26; 15:26; 16:7).³⁶²

In chapter 2 God identified Spirit baptism--which normally takes place without the believer being aware that it is happening--with wind, fire, and speaking in tongues. These things served as signs to the Jews present of God's working. Here in chapter 8 signs apparently did not announce the baptism of the Spirit but accompanied Philip's preaching. What would have impressed the Samaritans that the baptism of the Spirit was taking place? What would have impressed the Jews in Jerusalem that it had taken place in Samaria? The Spirit's baptizing work taking place in response to the laying on of the apostles' hands would have done so. This is, of course, exactly what God did.

"Peter used the keys committed to him (Matt. 16:18, 19) to open the door officially to the Samaritans, just as he did to 3,000 Jews at Pentecost, and would again a little later to the gentiles at the house of Cornelius (chap. 10). It would be a great mistake, however, to treat this incident at Samaria as normative for all subsequent believers. A look at the Spirit's coming upon Saul (9:17) and Cornelius (10:44) will reveal considerable differences, so that the Samaritan experience was not the regular pattern in the Book of Acts."³⁶³

8:18-19 Clearly some external sign accompanied the coming of the Spirit to baptize because the people present perceived it as happening. Perhaps the sign was speaking in tongues as in chapter 2. Simon desired to buy the ability to precipitate Spirit baptism and its accompanying sign from Peter and John. This practice, the attempt to buy spiritual powers and offices, has become identified with Simon's name (i.e., simony). Simon failed to appreciate the uniqueness of Spirit baptism. He appears to have wanted to produce this in anyone, not just believers. Perhaps Simon's error was an innocent mistake due to theological ignorance.

Note that it was clear to Simon that the laying on of hands communicated Spirit baptism (v. 19).

8:20-23 Peter's stern response, however, revealed the seriousness of Simon's error. J. B. Phillips paraphrased Peter's opening words, "To hell with you and your money!"³⁶⁴ By his request Simon had revealed that he hoped he could buy God's gifts, namely the Holy Spirit and the ability to impart the Holy Spirit to others. Peter corrected him harshly. God's gifts are gifts; people cannot purchase them because God gives them freely. Simon had much to learn about the grace of God. Peter told him God would not grant the ability he sought because his heart was not right with God. Simon wanted to be able to bring glory to himself rather than to God.³⁶⁵ Proper motives are essential as we seek to serve Jesus Christ. Simon's flesh rather than the Holy Spirit still controlled him. Bitterness, bondage, and iniquity still characterized him (v. 23). He was to the Samaritan church what Ananias and Sapphira were to the Jerusalem church: an early instance of self-seeking (cf. 5:1-11). Peter may have wondered if God would judge Simon as He had Ananias and Sapphira, if Simon was about to fall dead at his feet.

8:24 Peter's rebuke terrified Simon. A man with the spiritual power Simon had seen Peter demonstrate was no one to antagonize. Probably Simon's request for prayer that God would be merciful to him was sincere though superficial.

Many interpreters believe that Simon was not a genuine believer, but he may have been. True Christians can do and have done everything that Simon said and did. His background, fresh out of demonism, makes his conduct easier to understand. I see him as another Ananias except that Ananias knew exactly what he was doing whereas Simon's error seems to have involved ignorance to some extent. Probably that is why he did not suffer the same fate as Ananias. Both men became examples to the Christians in their respective areas of how important it is to behave under the control of the Holy Spirit (cf. Eph. 5:15-21).

Constable: Act 8:25

Evangelism elsewhere in Samaria 8:25

The subjects of this verse are evidently Peter and John. The fact that while they were returning to Jerusalem the apostles preached the gospel in other Samaritan towns shows that they fully accepted the Samaritans as fellow believers. Furthermore they welcomed them into the church. Quite a change had taken place in John's heart in particular, and in Peter's, since these disciples had visited Samaria with Jesus (cf. Luke 9:52-54). John had wanted to call down fire from heaven on a Samaritan village.

This mission into Samaria constituted a further gospel advance to the Gentiles. The Jews regarded the Samaritans as half Jew and half Gentile. In view of Peter's later reluctance to go to the Gentiles (ch. 10) this incident was clearly part of God's plan to broaden his vision. It prepared him to accept Gentiles into the church equally with Jews.

Constable: Act 8:26-40

2. Philip's ministry to the Ethiopian eunuch 8:26-40

Luke recorded this incident to show the method and direction of the church's expansion to God-fearing Gentiles who were attracted to Judaism at this time. This man had visited Jerusalem to worship, was studying the Old Testament, and was open to instruction by a Jew. Therefore he was much more sympathetic to the Christians' gospel than the average Gentile. This man was the first full-fledged Gentile that Luke recorded being evangelized in Acts.

"The admirably-told story of the Ethiopian is probably in Philip's own words, passed on to the author when he and Paul were entertained in the evangelist's house at Caesarea, twenty years later (xxi. 8). As a piece of narrative it ranks with the stories of the Lord's own personal work (e.g. John iii and iv)."³⁶⁶

8:26 God's messenger (an angel? cf. 5:19) directed Philip to go south to a road that ran from Jerusalem to Gaza. Philip did not return to Jerusalem with Peter and John. Whenever Luke introduced "an angel of the Lord" (Gr. angelos kyriou) into his narrative he desired to stress God's special presence and activity (Luke 1:11; 2:9; Acts 12:7, 23; cf. Acts 7:30, 35, 38; 10:3, 7, 22; 11:13; 12:11; 27:23).³⁶⁷ The Lord's direction was evidently strong because Philip had been involved in evangelizing multitudes successfully (v. 6). Now God definitely told him to leave that fruitful ministry to go elsewhere.

Luke did not say exactly where Philip was when he received this direction, but he was probably somewhere in Samaria or in Caesarea, where we find him later (v. 40; 21:8).

"The church did not simply stumble upon' the idea of evangelizing the Gentiles; it did so in accordance with God's deliberate purpose."³⁶⁸

Luke added for the benefit of Theophilus (1:1), who was evidently not familiar with the geography of Palestine, that this was desert territory. The word "desert" can modify either "road" or "Gaza."

"The old town was referred to as Desert Gaza', and this is probably meant here rather than a desert road, which properly begins only at Gaza on the way to Egypt."³⁶⁹

To get from Jerusalem to Gaza a traveler such as this eunuch would normally route himself west through the hill country of Judah, the Shephelah (foothills), and down to the coastal plain. There he would finally turn south onto the international coastal highway that ran along the Mediterranean Sea connecting Damascus and Egypt. Only as it left Gaza, the southeasternmost city in Palestine, did the road pass through desert. This is in the modern Gaza Strip.

The Ethiopian's spiritual condition when Philip met him was as arid as the desert. However when the two men parted the eunuch had experienced the refreshing effects of having been washed by the Water of Life.

8:27-28 We can see Philip's yieldedness to the Spirit's control in his obedience. On the road he met the man who was evidently in charge of the Ethiopian treasury (cf. Isa. 56:3-8; Ps. 68:31). The name "Ethiopia" at this time described a kingdom located between modern Egypt and the Sudan (i.e., Nubia). It lay between the first Nile cataract at Aswan and the modern city of Khartoum.

"When told that a man was Ethiopian, people of the ancient Mediterranean world would assume that he was black, for this is the way that Ethiopians are described by Herodotus and others."³⁷⁰

Candace was the dynastic title of the queen mother who at this time served as the head of the government in Ethiopia. Her personal name was evidently Amanitare (25-41 A.D.).³⁷¹ The king of Ethiopia did not involve himself in the routine operations of his country since his people regarded him as the child of the sun.

It was not uncommon for men in high Near Eastern government positions to be castrated. This prevented their impregnating royal women and then making claims on the throne. However the word "eunuch" (Gr. eunouchos) appears often in the Septuagint (e.g., of Potiphar, Gen. 39:1) and in other Greek writings describing a high military or political figure.³⁷² This eunuch may, therefore, not have been emasculated but simply a high official. This seems probable since Luke repeatedly referred to him as a eunuch (vv. 27, 34, 36, 38, 39).³⁷³

This official had made a pilgrimage to worship Yahweh. Somehow he had heard of Him and had come to reverence Him. On the trip home (to the capitol city of Meroe) in his "covered wagon"³⁷⁴ he was reading the Septuagint translation of Isaiah's prophecy (i.e., Isa. 53:7-9; cf. Isa. 56:3-8).

"The chariot would have been in fact an ox-drawn wagon and would not have moved at much more than a walking pace, so that it would cause no difficulty for Philip to run alongside it and call out to the occupant."³⁷⁵

It was unusual for a non-Jew to possess a personal copy of the Old Testament.³⁷⁶ Perhaps he was able to do so because of his high government position, or perhaps he had only a part of Isaiah's prophecy that he had copied. In any case his great interest in the Jews' religion is obvious.

"In those days the world was full of people who were weary of the many gods and the loose morals of the nations. They came to Judaism and there they found the one God and the austere moral standards which gave life meaning. If they accepted Judaism and were circumcised and took the Law upon themselves they were called proselytes; if they did not go that length but continued to attend the Jewish synagogues and to read the Jewish scriptures they were called God-fearers. So this Ethiopian must have been one of these searchers who came to rest in Judaism either as a proselyte or a God-fearer."³⁷⁷

"Some of the God-fearers were only one step from becoming converts [to Judaism], while others just added the Jewish God to their pantheon. So long as they showed some kind of sympathy with the Jewish religion they were considered God-fearers."³⁷⁸

8:29-31 Philip felt compelled by the Holy Spirit's leading to approach the wagon (cf. v. 26). The Spirit's leading is essential in evangelism; He sometimes directs us to people whom He has prepared to trust in Jesus Christ.

Possibly this important official was part of a caravan that was heading to Africa, and Philip joined it temporarily.³⁷⁹ Evidently the eunuch's vehicle was either standing still or moving slowly down the road. Luke's comment that Philip ran up to the wagon may reflect the evangelist's willing compliance or simply the fact that he needed to run to catch up with it. There were probably other people besides Philip who were walking beside the various vehicles in this caravan. As he approached, Philip heard the Ethiopian reading aloud. This was the common method of reading in ancient times due to the difficulty of deciphering sentences with no spaces between words and no punctuation marks.³⁸⁰ Philip recognized what the Ethiopian was reading and struck up a conversation with him. The official was having difficulty understanding what he read so he invited Philip into his wagon to see if he could get some help.

8:32-35 Philip responded to the eunuch's perplexity by explaining how Jesus fulfilled Isaiah's prophecy of the Suffering Servant.

". . . there is no evidence that anyone in pre-Christian Judaism ever thought of the Messiah in terms of a Suffering Servant."³⁸¹

Most of the Jews regarded Isaiah 52:13-53:12 as referring to their nation or to the Gentile nations. Jesus quoted Isaiah 53 as finding fulfillment in His passion (Luke 22:37). Philip followed Jesus' interpretation and from this passage proceeded to preach Jesus to the eunuch.

This is an excellent example of the Spirit of God using the Word of God through a man of God to bring salvation to the elect of God (cf. 1 Pet. 1:23-25).

8:36-38 The road on which this conversation took place crossed several stream beds that empty water from the higher elevations into the Mediterranean Sea during the wetter months. Even though the land generally was desert, water was not entirely absent at some times of the year. The Ethiopian may have already known about water baptism since he had an interest in Judaism. The Jews required water baptism of Gentile converts. Philip may have instructed him further on the importance of baptism (cf. 2:38; 8:12). In any case the official was eager to submit to it. The Jews did not baptize physical eunuchs and take them in as proselytes of Judaism (Deut. 23:1). If he was a physical eunuch, perhaps this is why the official asked if there was some reason he could not undergo baptism as a Christian.

Obviously there was enough water for Philip to immerse the Ethiopian, the normal method of baptism in Judaism and early Christianity. Some interpreters have argued, however, that the two men may have stood in the water while Philip poured water over or sprinkled the Ethiopian. This is a possibility but, I believe, it is improbable. The normal meaning of the Greek word baptizo (to baptize) is to immerse, and this was the common custom. The Ethiopian official testified to his faith in Jesus as the Messiah by submitting to water baptism (cf. 2:38; 8:12).

8:39-40 The Holy Spirit directed Philip to the eunuch (v. 29), and He led him away from him (v. 39). Luke stressed the Spirit's leadership in this evangelism of the first Gentile convert in Acts (Matt. 16:18). God had prepared both Philip (v. 29) and the eunuch (v. 30) for their especially important conversation.

Luke described the Lord's leading of Philip away from the eunuch very dramatically. Perhaps the Spirit jerked Philip out of the wagon physically (cf. 1 Kings 18:12; 2 Kings 2:16).³⁸² More likely, I think, this description reflects the Lord's immediate direction to another place where He wanted Phillip to serve next.

"Philip's behavior in this incident is reminiscent of that of Elijah, following impulses which he recognizes as divine prompting, appearing in unexpected places, and disappearing equally unexpectedly. It has also often been noted that there are curious correspondences between Zeph. 2-3 and this passage--among other similarities Gaza, Ethiopia and Azotus are mentioned in both."³⁸³

"There is a contrast between Simon Magus and this Ethiopian treasurer which recalls the contrast between Gehazi and the stranger Naaman who was baptized in the Jordan."³⁸⁴

The eunuch rejoiced in his new faith (cf. 2:46-47; 8:8; 16:34). Presumably he returned home and became one of the earliest Gentile witnesses and missionaries in Africa. This is what happened according to early Christian tradition.

Philip proceeded up the coast north, probably along the international highway, to Azotus (Ashdod) and farther on to Caesarea. He preached the gospel in all the intermediate cities. About 20 years later we find him living in Caesarea (21:8). In the Roman world the average distance that people would travel in one day on land was about 20 miles.³⁸⁵

Philip was the first Jewish Christian in Acts to evangelize a Gentile who lived at what the first readers of this book regarded as the uttermost part of the earth (cf. 1:8).

"The conviction that the Ethiopians lived at the ends of the earth is well documented in ancient literature."³⁸⁶

The very first Christians were Jews (2:1-8:4). Then Samaritans became Christians (8:5-25). Now a Gentile who was a Jewish proselyte or near-proselyte entered the church. Probably all these converts thought of themselves now as simply religious Jews who believed that Jesus was the Messiah. Only later did they learn that what God was doing was not just creating a group of believers in Jesus within Judaism but a whole new entity, namely the Christian church (cf. Eph. 2-3).

College: Act 8:1-40

ACTS 8

II. THE CHURCH IN

JUDEA AND SAMARIA (8:1b-12:25)

A. PERSECUTION AND

DISPERSION OF THE CHURCH (8:1b-3)

On that day a great persecution broke out against the church at Jerusalem, and all were scattered throughout Judea and Samaria. ² Godly men buried Stephen and mourned deeply for him. ³ But Saul began to destroy the church. Going from house to house, he dragged off men and women and put them in prison.

A new division in Luke's material begins at this point. The previous seven chapters of Acts described the success of the gospel in Jerusalem, largely focusing on the ministry of Peter and the other apostles. With the beginning of chapter eight comes a new focus. Now Luke describes the successes of the gospel in areas around Jerusalem, especially in Judea and Samaria, in conformity to his theme statement in 1:8. Now the people carrying the gospel are not just the apostles, but other believers, including Philip, Barnabas, and Paul.

The effects of Stephen's trial and martyrdom were felt in the church immediately. Luke ties together the scattering of the church very closely with the Sanhedrin's action against Stephen. He mentions the persecution and scattering of the church and in the next sentence reports the burial of Stephen. Everyone was dispersed " except the apostles." Commentators often puzzle about this exception, but most solve the problem by suggesting that the persecution focused on the Hellenistic Christians (from which Stephen came), and this permitted the apostles to remain untouched by persecution. Beyond this possibility, however, is the suggestion that the apostles may have sensed the need to maintain a presence in Jerusalem, perhaps in obedience to the command of Jesus (1:4).

The term " scattering" (diaspeivrw, diaspeirô) is a word used of the scattering of seeds. Believers were distributed in all directions from Jerusalem.

Meanwhile, " godly men" took care of the burial of Stephen, a task that would have placed them at risk for their lives. The persecution of Christians had begun. One of the chief instigators was Saul who began to " destroy" (lumaivnomai, lymainomai ) the church-a powerful figure of speech which pictures a wild animal tearing at its prey. Saul's method included going from house to house in search of people who had confessed Jesus as Messiah. When he found them, he " dragged" them away to prison, whether they were men or women.

B. MINISTRY OF PHILIP (8:4-40)

1. Philip in Samaria (8:4-8)

⁴ Those who had been scattered preached the word wherever they went. ⁵ Philip went down to a city in Samaria and proclaimed the Christ ^a there. ⁶ When the crowds heard Philip and saw the miraculous signs he did, they all paid close attention to what he said. ⁷ With shrieks, evil ^b spirits came out of many, and many paralytics and cripples were healed. ⁸ So there was great joy in that city.

^a 5 Or Messiah ^b 7 Greek unclean

Persecution accomplished the further spread of the gospel. Believers went everywhere in Judea and Samaria carrying the good news of Jesus. In this scattering another of the seven men from Jerusalem takes center stage. Luke has reported on the ministry of Stephen in chapters six and seven. Now he focuses on Philip.

Philip traveled north to " a city in Samaria," which may be a reference to the old capital city renamed Sebaste, or more likely the city of Shechem at the foot of Mt. Gerizim. His ministry included performing miracles of healing, as well as the preaching of Christ. Luke places the preaching and miracles in their proper relationship by noting that the miracles drew attention to the message so that the Samaritans " paid close attention (prosei'con, proseichon ) to what he said."

The importance of this evangelistic thrust should not be missed. Jesus had promised that the apostles would be witnesses first in Jerusalem, and then in " all Judea and Samaria." At this point Luke shows how the gospel began to leave Jerusalem and expand its influence into ever-widening territories.

Samaritans were hated by the Jews. They were descendants of the northern tribes of Israel and had remained in the land after the Assyrian captivity had removed much of the nation. Partly because of their intermarrying with the Canaanites, they were looked upon with suspicion. Jews frequently avoided any contact with Samaritans.

The gospel, however, shows no favoritism. Salvation is intended for all nations. The cross of Christ is long enough to bridge any chasm between people.

2. The Conversion of Simon Magus (8:9-13)

⁹ Now for some time a man named Simon had practiced sorcery in the city and amazed all the people of Samaria. He boasted that he was someone great, ¹⁰ and all the people, both high and low, gave him their attention and exclaimed, " This man is the divine power known as the Great Power." ¹¹ They followed him because he had amazed them for a long time with his magic. ¹² But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. ¹³ Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw.

When Philip arrived in the Samaritan city he found a man who had been practicing " sorcery" and had " amazed" the citizens. Simon was his name and his following was large and enduring. His " magic" (mageiva, mageia ) impressed people of all ranks and resulted in his being considered a man of " divine power" (hJ duvnami" tou' qeou', hç dynamis tou theou). Even the details mentioned here are enough to suggest the status given people in the ancient world who knew about magic. In Persia a magician (mavgo", magos ) was someone with a reputation for having a very intimate relationship with the deity. Often the magician engaged in astrology, divination, magic formulas, and potions. Usually kings in the ancient world had magi in the palace to give them counsel about important events. In the Gospel of Matthew (2:1) the magi knew enough about the constellations to notice the star which informed them of Jesus' birth. Other references to magicians in the New Testament are more negative, including this case of Simon and that of Elymas in 13:6-12.

In spite of the influence of Simon, the preaching of Philip was effective. Those who formerly had given their attention to the magical arts of Simon now heard Philip's message about the " kingdom of God" and " the name of Jesus Christ." Those who received the word were baptized. Even Simon believed and was also baptized. But the final note in v. 13 sets the stage for what is to come with Simon's act of greed. Simon, the magician who was astonishing the multitudes, was himself astonished by the miracles performed by Philip in his ministry.

3. The Visit of Peter and John to Samaria (8:14-17)

¹⁴ When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. ¹⁵ When they arrived, they prayed for them that they might receive the Holy Spirit, ¹⁶ because the Holy Spirit had not yet come upon any of them; they had simply been baptized into ^a the name of the Lord Jesus. ¹⁷ Then Peter and John placed their hands on them, and they received the Holy Spirit.

^a 16 Or in

News of Samaritan conversions reached the apostles in Jerusalem. The response of the twelve was to send Peter and John, not to exercise control over the new believers so much as to impart to them the power of the same Spirit which empowered the apostles. Such an action by the apostles demonstrated the unity of Jerusalem believers with Samaritan believers. The barriers were coming down. Jews and Samaritans could be one in Christ.

Peter and John " prayed for them" and " placed their hands on them." The Samaritans had believed the gospel (see vv. 6,12,14) and become genuine converts. But " the Holy Spirit had not yet come upon any of them," and the apostles were present to fulfill this need. Much discussion has been generated by this passage. If the Holy Spirit was promised in connection with Christian baptism (2:38), why had these disciples not received the Spirit?

They had been baptized, but " had simply been baptized into the name of the Lord Jesus." This cannot imply that their baptism was inadequate because of the name, as if to say " they had only been baptized in the name of the Lord Jesus." Peter's command on the Day of Pentecost was that the believers be baptized " in the name of Jesus Christ" and they would receive the Spirit (2:38). In addition it is doubtful that any significance is intended in the different prepositions used. Here the phrase is they had only been baptized " into" (ei'", eis ) the name, rather than " in" (ejpiv, epi ) the name (2:38).

The contrast intended in 8:16 puts the emphasis on baptism versus the laying on of hands. " They had simply been baptized," but had not received the laying on of hands. The next verse states that the apostles laid their hands on them, praying that the Spirit would be given to them.

Various suggestions have been made as to why the laying on of hands was necessary in addition to baptism. Had the Samaritans been authentic converts? Was the reception of the Spirit sometimes the result of baptism and sometimes the result of the laying on of the apostles' hands? Was the Spirit's activity so unpredictable that it was impossible to limit the reception of the Spirit to baptism? Or did the Samaritans receive the Spirit's indwelling presence when they were baptized, but had not received any outward manifestations of the Spirit?

It would seem that the language of the text indicates it was the Holy Spirit himself (rather than spiritual gifts) which the Samaritans had yet to receive. The apostles, we are told, went to Samaria so that the converts " might receive the Holy Spirit." Yet it is obvious that outward manifestations were involved in view of Simon's astonished reaction (8:18). As a matter of fact, the outward manifestations described here sound very similar to the activities on the Day of Pentecost (2:2ff), prompting some to refer to this event as the " Samaritan Pentecost."

The explanation which best harmonizes with the data in Acts, as well as other New Testament references, is that the believers received the Spirit when they were baptized. Then the apostles went to Samaria to lay hands upon the new converts so that the spiritual gifts might be conferred upon them. But it is important for believers to remember the words of Jesus about the Holy Spirit-" the wind blows wherever it pleases . . . so it is with everyone born of the Spirit" (John 3:8).

4. Peter's Condemnation of Simon's Offer

to Pay for the Holy Spirit (8:18-24)

¹⁸ When Simon saw that the Spirit was given at the laying on of the apostles' hands, he offered them money ¹⁹ and said, " Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit." ²⁰ Peter answered: " May your money perish with you, because you thought you could buy the gift of God with money! ²¹ You have no part or share in this ministry, because your heart is not right before God. ²² Repent of this wickedness and pray to the Lord. Perhaps he will forgive you for having such a thought in your heart. ²³ For I see that you are full of bitterness and captive to sin." ²⁴ Then Simon answered, " Pray to the Lord for me so that nothing you have said may happen to me."

Simon couldn't believe his eyes. His professional instincts as a magician immediately were piqued. He could only imagine what a boost to his reputation this power to pass along the gifts of the Spirit might be. If only he had the ability to lay his hands on someone and transfer to them such wonderful power, it would be worth a fortune.

Simon offered Peter money to purchase what he may have considered a trade secret. Peter was not amused. He responded with one of the harshest replies ever directed toward a Christian by an apostle. His words may be understood either as a pronouncement (in the form of a curse) or as a prediction that such an attitude would lead Simon to condemnation and destruction. After all, greed had been the downfall of such New Testament people as Judas (1:18), and Ananias and Sapphira (5:1-11).

Peter was not concerned only with condemning Simon's behavior. He also commanded him to repent. Simon was " full of bitterness," a phrase translated " bitter poison" in Deuteronomy 29:18, and a " captive to sin." Though Peter does not say that this means Simon was never converted in the first place, he leaves no doubt that in the present condition Simon had " no part or share (klh'ro", klçros) in this ministry." The latter phrase seems to exclude Simon from the hope of any inheritance among the saints.

Peter's words do not necessarily imply that Simon will have trouble getting God to grant him forgiveness. The NIV translates the phrase " perhaps" God will forgive. This expression, while indicating that God's forgiveness cannot be taken for granted, implies nonetheless that even this serious sin can be pardoned. Simon's response may represent a repentant spirit, though such an interpretation is not demanded.

5. The Return of the Apostles to Jerusalem (8:25)

²⁵ When they had testified and proclaimed the word of the Lord, Peter and John returned to Jerusalem, preaching the gospel in many Samaritan villages.

Luke's account of the apostles' work in Samaria comes to an end with this summary statement. Their service as " witnesses" (1:8) is again alluded to here. They " testified" and " proclaimed" the gospel. On the way back to Jerusalem, Peter and John even continued the ministry to the Samaritans by preaching in their villages. No longer would there be any barriers to having these people reached with the gospel.

This mention of John is the final one by name in Acts. The focus shifts from the twelve and Jerusalem to the ministries of other key servants in the spread of the gospel, including Philip, Barnabas, Paul, and others.

6. Philip and the Conversion of the Ethiopian (8:26-40)

^a 27 That is, from the upper Nile region. ^b 33 Isaiah 53:7,8 ^c 36 Some late manuscripts baptized?" ³⁷ Philip said, " If you believe with all your heart, you may." The eunuch answered, " I believe that Jesus Christ is the Son of God."

After concluding his preaching to the Samaritans, Philip now heard from " an angel of the Lord." Another occasion for preaching was about to take place, this time with a foreigner from far to the south. Philip was commanded by the Spirit to go south to the road which ran from Jerusalem to Gaza, a road that Luke notes was " a desert (e[rhmo", erçmos) road," meaning that it was not heavily traveled. Two such roads are possible references here-one which ran south out of Jerusalem to Hebron and Birosaba and on to Gaza, and the other one which ran southwest to Eleutheropolis and then to Gaza.

When Philip reached this road he met an Ethiopian who was an official in the court of Candace. Ethiopia was the ancient Nubian empire, located on the Nile River, just south of the first cataract at Aswan in Northern Africa. The name Candace was a dynastic title used frequently of the queen mother who was placed in charge of the secular duties of the king. Thus the man met by Philip held an important position.

The Ethiopian is also described as a " eunuch." Such a description does not necessarily amount to a comment on his physical condition. The use of actual eunuchs for palace duties was so common in the ancient world that even those officials of normal physical condition could be called eunuchs.

On the other hand, the fact that Luke calls the Ethiopian both a eunuch and " an important official in charge of all the treasury" may be an indication that the man was a eunuch physically. Such a conclusion is strengthened by the fact that Luke frequently notes the physical condition of those introduced into the record. The condition of the eunuch would have served as a barrier of sorts in his worship at the temple. He would have been quite ready to hear of a Jesus who was humiliated in Jerusalem, but opened the door of fellowship for all believers.

Whether the Ethiopian was a Jew or Gentile, Luke does not say. Northern Africa had a wealth of Jewish communities whose religious life was centered around the synagogue. In Acts 10 Cornelius will be introduced into the account as a man who was " God-fearing" (fobouvmeno" toÉn qeoÉn, phoboumenos ton theon ). This technical term for a Gentile loosely connected to the Jewish synagogue is not used of the Ethiopian, a point which would have clearly defined him as Gentile.

Philip found the Ethiopian sitting in his " chariot" (a{rma, harma ), a vehicle which looked more like an ox cart or covered wagon. It was a form of travel that averaged only ten to fifteen miles a day, allowing plenty of time for reading. Philip overheard him reading from a scroll of Isaiah and drew near at the command of the Spirit.

Exhibiting an eagerness unusual for Jewish men, Philip ran to the side of the wagon to ask the Ethiopian if he understood the passage. Receiving an invitation to explain the Scripture, Philip began " with that very passage" and told the Ethiopian " the good news about Jesus." The Ethiopian's question focused on the identity of the one suffering.

The passage came from the Septuagint version of Isaiah 53:7-8 and described the suffering Servant of the Lord. He would be humiliated and treated unjustly, yet would not speak out in his own defense. The difficult words " Who can speak of his descendants?" probably have reference to the fact that his life would be taken prematurely, leaving him with no possibility of producing descendants - a point which may have spoken directly to the Ethiopian in his condition. Bruce states that there is no evidence that the Suffering Servant of Isaiah 53:7-8 had been identified with the Davidic Messiah before the time of Jesus. Philip's contact with the Ethiopian is a demonstration that the apostles and early Christians saw a definite connection and spoke of it in their efforts in evangelism.

As they were traveling, they came to a place with water and the Ethiopian asked about being baptized. Evidently Philip's way of preaching Jesus included the need for baptism. As is noted in the NIV text, the response of Philip and the confession of the Ethiopian recorded in 8:37 lack solid manuscript support, though the conversation may well accord with the dynamics of the situation.

The orders of the Ethiopian that the vehicle be stopped indicate that an attendant was driving, and suggest a royal retinue of servants was probably at hand. Nevertheless, the Ethiopian got out of his wagon and " went down into the water" with Philip. This language gives the picture of an immersion, a method of baptism which also suits the meaning of the verb baptivzw (baptizô, to immerse). Several suggestions have been made concerning the location of this baptism, among which are the site known as " the spring of Philip" at Ein Dirweh north of Hebron, the Wadi el Hasi north of Gaza, or Ein Yael.

When they came up out of the water, the Spirit again took control of the situation. The language describes a supernatural removal of Philip from the presence of the Ethiopian who went on his way rejoicing. Philip later continued his ministry twenty miles north in Azotus, the Old Testament city of Ashdod, working his way toward Caesarea, Herod's lavish city by the sea.

-College Press New Testament Commentary: with the NIV

McGarvey: Act 8:1

VIII: 1-4. The enemies of the disciples had now tried and exhausted all the ordinary methods of opposing the truth. Under the leadership of the Sadducees they had tried, first threatening, then imprisonment, and then stripes. They were about to follow this with the death of the twelve, when the milder counsels of the yet unexasperated Pharisees had prevailed, and resort was had to discussion. But the cause which had prospered under the imprisonment and scourging of its chief advocates bounded forward with astonishing rapidity when the strength of its plea was brought before the people in open discussion. Its learned opponents were completely discomfited. Foiled in their efforts, the Pharisees were now ready to unite with the Sadducees in a common persecution. They selected Stephen as the first victim, because he had been their most formidable opponent in the discussion. They had determined to proceed in their bloody purpose with the forms of law; but, in a moment of frenzy, they had broken loose from all restraint, and dispatched their victim with the violence of a mob. Once embarked in this mad career, nothing less than the utter extermination of the Church could satisfy them. Hence the historian proceeds to inform us that, (1) " On that day there arose a great persecution against the Church in Jerusalem, and they were all scattered abroad through the regions of Judea and Samaria, except the apostles. (2) Yet devout men carried Stephen to burial, and made great lamentation over him. (3) But Saul wasted the Church; entering into the houses, and dragging forth both men and women, he committed them to prison. (4) Nevertheless, they who were scattered abroad went everywhere preaching the word."

The grief of a community at the loss of a good man is more intense when he falls in the performance of some part characteristic of his life. But it is most intense when death, at such a moment, is precipitated by injustice and violence. It is not surprising, therefore, that the burial of Stephen should have been attended with " great lamentation." The perilous condition of the congregation-some of whom were being hourly cast into prison, and most of whom were contemplating flight-could but deepen their grief. The funeral services were soon followed by a general dispersion of the disciples. With much bitterness of heart, they left behind them their native city and their individual homes, to seek refuge among strangers. But the bitterness of their temporal loss must have been slight, to the truly devoted among them, compared with the disappointment of their brightening hopes concerning the speedy triumph of the gospel. How bitter, too, must have been the disappointment of the twelve, at suddenly finding themselves left alone in the great city, the congregation of many thousand disciples whom they had collected-all scattered and gone! While the thought of the brethren and sisters fleeing for life, and of the many already languishing in prison, they could have but regarded their own lives as in imminent danger. But, supposing that the time for which Jesus had limited their stay in Jerusalem had not yet expired, they courageously stood at their post, regardless of consequences.

The present distress and flight of the disciples had resulted, not from the mere fact that they believed in Jesus, but more especially from the zeal and persistency with which they pushed his claims upon the attention of others. Seeing that they had now lost everything, by this course, a worldly prudence would have taught them to be, thenceforward, more quiet and unobtrusive in the propagation of their faith. Even the interests of the cause itself, which had been jeopardized by the boldness with which Stephen had attacked the prevailing iniquity, might have been urged in favor of a change of policy. But this time-serving expediency was reserved for the disgrace of a later age. It never took large possession of the heroic hearts of the early disciples. On the contrary, the scattered disciples " went everywhere preaching the word." The result was the rapid spread of the gospel into the cities of Judea, and even into Samaria. Thus, the apparent ruin of the single Church in Jerusalem resulted in the springing up of many Churches throughout the province-proving, for the thousandth time in the world's history, how impotent is the hand of man when fighting against God. As the blows of the blacksmith's hammer upon the heated iron scatter the scintillations in every direction, so the effort of wicked Jews to crush the Church of Christ only scattered its light more widely abroad.

McGarvey: Act 8:5

5. Among the many who now went everywhere preaching the word, the historian chooses to relate here the labors of only one. (5) " Then Philip went down into the city of Samaria and preached Christ to them. " This Philip was one of the seven, and his name stands in the list next to that of Stephen. The reason why Luke selects his labors for this place in the history, is because he was the first to preach the gospel in Samaria. Jesus had commanded them to testify first in Jerusalem; then in Judea; then in Samaria; and then to the uttermost part of the earth. Luke follows them in the regular prosecution of this programme.

McGarvey: Act 8:6-11

6-11. When Philip first entered the city of Samaria, the public mind was in a condition most unfavorable to the reception of the gospel. The practice of magical arts was quite common among the Jews and Samaritans of that age; and the masses of the people of all nations were very superstitious in reference to them. At the time now referred to, the people of Samaria were so completely under the influence of a magician, that one less bold than Philip would have had no hope of success in preaching the gospel to them. But he had confidence in the power of the gospel, and commenced his labors with a firm purpose. His success was far beyond what could have been anticipated. (6) " And the multitudes, with one accord, attended to the things spoken by Philip, in hearing and seeing the miracles which he wrought. (7) For unclean spirits, crying with a loud voice, came out of many who had them, and many, paralyzed and lame, were healed. (8) And there was great joy in that city. (9) But a certain man named Simon was in that city before, practicing magic and astonishing the people of Samaria, saying that he himself was some great one: (10) to whom they all gave attention, from the least to the greatest, saying, This man is the great power of God. (11) And they gave attention to him because he had astonished them with magic arts for a long time. "

We are here introduced to another case of conversion, with a very brief account of the means and influences by which it was effected. These demand careful consideration. It is in order that the perfect adaptation of the gospel means employed by Philip may the more strikingly appear, that Luke is particular to state the previous mental condition of the people. They had been so much astonished by the magic arts of Simon, that the prevailing conviction was, "This man is the great power of God." The dreamy genius of Neander has caught up some vague tradition of the fathers concerning a supposed theosophy involved in this expression; and, by a common sympathy in mysticism, rather than by the force of his reasoning, has transmitted it to many recent commentators. But the sober judgment, content with more natural conclusions, finds in it only the impression which such arts as Simon practiced usually make upon a superstitious multitude. The tricks of his legerdemain they supposed to be exhibitions of divine power. The first work for Philip to do was to prostrate the influence of Simon by undeceiving the people.

To accomplish this object, he has recourse to the power of the Holy Spirit. This power, addressed to the eye in the healing of lameness and paralysis, and the casting out of demons; and to the ear, in preaching Christ to them, soon arrested the attention of the multitude. There was a prompt and universal decision in the public mind in favor of the miracles wrought by Philip, and against the pretensions of Simon. What the distinction between these miracles and Simon's astonishing tricks, which led to so prompt a decision, we are not able to say, because we know not what these tricks were. Suffice it to say, that this single incident should put to silence forever that species of skepticism which resolves all the miracles of Christ and the apostles into occult art and optical illusions; for here are these arts, in their most delusive form, brought into direct conflict with apostolic miracles; and so palpable is the distinction, that it is at once discovered and acknowledged by the whole multitude.

12. The unmistakable reality of the miracles wrought by Philip convinced the people that he was attended by the power of God; and that was enough to make them acknowledge the authority of God in what he communicated to them. In order that men may believe the Gospel, it is only necessary that they believe it to be, in reality, the word of God. But the Holy Spirit convinced them that what they heard was the word of God, by attending it with a sensible demonstration of the power of God. That they believed was but the natural result of what they saw and heard. (12) " But when they believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ, they were immersed, both men and women. " Being convinced that they heard the word of God, they believed it because it was the word; and, for the same reason, they yielded to its authority. Their obedience was not the result of any inherent power in the word, apart from its authorship; for if it were believed to be the word of man, it would have no authority and no power. All the authority and power which are in it, therefore, result from the belief that God is its author. This belief was effected, in the present instance, by the Holy Spirit, through miraculous attestations; hence, the whole change wrought in the parties may be styled the work of the Holy Spirit. The simple facts of the kingdom over which Christ was reigning, thus attested, were set forth before the people, and, upon belief of these, attended by a willingness to comply with their requirements, they were immersed without delay. This was but a faithful execution of the commission, which says, "He that believeth and is immersed shall be saved."

13. The most signal triumph achieved on this occasion was that over Simon himself. Luke gives it the prominence of a separate statement, in these words: (13) " And Simon himself also believed, and when he was immersed he continued with Philip, and beholding the signs and great miracles which were done, he was astonished. " The commentators nearly all agree that Simon's faith was not real, but feigned; and that the statement that he believed is made according to the appearance, and not according to the reality. They urge that subsequent developments prove the insincerity of his professions, and compel us to adopt this conclusion. It must be confessed, that at the time Philip might have been deceived by him; but this could not be said of Luke, who wrote subsequent to all the developments in the case. If his object was to describe the events as it appeared to Philip, he might retain, in the first instance, the mistake of Philip; but we would expect, on this supposition, a subsequent correction. No such correction, however, is given; neither is there any evidence that Luke intended to represent the case as it appeared to Philip. On the contrary, he speaks from his own stand-point, and had all the facts before him which we have before us. His statement, therefore, should control our judgment, and he says, not that Simon feigned belief, but that he believed. We conclude, then, that he did, in the true and proper sense of the word, believe.

Some commentators, disposed to admit the statement that Simon believed, still deny the sufficiency of his faith, and urge that it was deficient in its object. But the historian makes no distinction between what Simon believed, and what was believed by the Samaritans. They "believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ;" and Luke adds, without qualification, that "Simon himself also believed." He believed, then, what Philip preached; be believed the gospel. This conclusion is based upon statements too positive and unambiguous to be set aside because of any difficulty in reconciling them with facts subsequently developed.

McGarvey: Act 8:14-17

14-17. Before recording the sequel of Simon's case, Luke introduces an incident, which, on account of its singularity in New Testament history, demands very careful consideration. (14) " Now when the apostles, who were in Jerusalem, heard that Samaria had received the word of God, they sent to them Peter and John; (15) who, when they were come down, prayed for them, that they might receive the Holy Spirit. (16) For as yet he had fallen upon none of them, only they were immersed into the name of the Lord Jesus. (17) Then they laid hands on them, and they received the Holy Spirit. "

It would be useless to incumber these pages with the many unsatisfactory explanations of this procedure with which commentaries abound. We will be content with a simple effort to learn what it teaches, by a careful consideration of the facts. We notice, then, first, That the Samaritans had believed the gospel, and been immersed. They were, then, according to the commission, and according to Peter's answer on Pentecost, pardoned, and in possession of that "gift of the Holy Spirit," which was promised on condition of repentance and immersion. Second, After they had been in possession of this gift, for a period sufficient for the news to reach Jerusalem, the whole body of the apostles united in sending to them Peter and John. Third, Previous to the arrival of Peter and John, none of them had received the miraculous gift of the Spirit. Fourth, Upon the imposition of hands by the two apostles, accompanied with prayers, the Holy Spirit fell upon them, conferring miraculous gifts. From these facts we may draw several conclusions. 1st. Whatever other objects may have been contemplated in the mission of the two apostles, such as confirming the faith of the disciples, and assisting Philip in his labors, it is quite certain that the chief object was the impartation of the Holy Spirit. What they did when they arrived in Samaria was certainly the object for which they went. But the chief thing which they did was to confer the Holy Spirit; hence, this was the chief object of their visit. If, however, Philip could have conferred this gift, the mission, so far as the chief object of it is concerned, would have been useless. This affords strong evidence that the miraculous gift of the Spirit was bestowed by no human hands except those of the apostles. That such was the conclusion of Simon, who was an interested witness of this proceeding, is evident from the proposition he made to Peter, to purchase from him this power. If all who had the Spirit could impart it to others, he need only to have sought the gift himself, knowing that this would include the power to impart it. But his offer to buy this power, and that from an apostle, shows that the apostles alone possessed the power of imparting the Spirit. This conclusion is confirmed by the fact that in the only other instance of the kind recorded in Acts, that of the twelve disciples in Ephesus, the same gift was bestowed by the hands of an apostle.

The case of Timothy is no exception, as has been supposed, to this conclusion; for, although Paul states that the gift which was in him was given him through prophesy and "the laying on of the hands of the eldership;" yet he exhorts him, in the second epistle, "Stir up the gift of God, which is in thee, by the putting on of my hands." These two statements can be reconciled either by supposing that Paul refers to the gift of office in the former, and the gift of the Spirit in the latter; or, that the eldership united with Paul in laying on hands, while it was the apostolic part of the service which imparted the Spirit, the eldership participating, because at the same time he was ordained to the work of an evangelist.

2d. From the fact that these disciples enjoyed pardon and membership in the Church before receiving the miraculous gift, it is evident that this gift was not necessary to the enjoyment of either of these blessings. Yet, strange to say, the mystic power of an ultra spiritualism has thrown these plain facts into the utmost confusion in the minds of some great men. Witness the following from Neander, in reference to the condition of the Samaritans previous to the visit of Peter and John. "They had not yet attained the consciousness of a vital communion with the Christ whom Philip preached, nor yet to the consciousness of a personal divine life. The indwelling of the Spirit was as yet something foreign to them, known only by the wonderful operation which they saw taking place around them." This assertion is evidently in direct conflict with the commission, and with the promise of Peter, that those who would repent and be immersed should receive the gift of the Holy Spirit. Paul also teaches that the indwelling of the Spirit is characteristic of all who are Christ's; and certainly all are Christ's who have been immersed into the name of Christ, as had been these Samaritans.

3d. The statement that "as yet he had fallen on none of them, only they were immersed into the name of the Lord Jesus," thrown in parenthetically in explanation of the mission of Peter and John, necessarily implies that there was no such connection between immersion into Christ and the miraculous gift of the Spirit, as that the latter might be inferred from the former. This gift, then, was not common to the disciples, but was enjoyed only by those to whom it was specifically imparted.

Seeing that this extraordinary gift of the Spirit was not necessary to the conversion and pardon of these parties, nor to the indwelling of the Spirit, it is proper to inquire for what purpose it was bestowed. We have already observed, in commenting on Acts 1:8 Acts 1:8>, that the design of bestowing it upon the apostles was to endow them, intellectually, with power to establish the kingdom, and to furnish miraculous attestation of their mission. In general, miracles were designed to indicate the divine sanction of the procedure with which they were connected; but when the miracle assumed a mental form, it was designed to qualify the party for some mental labor. The young Church in Samaria had hitherto been guided by the infallible teaching of Philip, and more recently, by that of Peter and John. But these brethren must, in executing their high commission, soon depart to other fields of labor. If, in doing so, they should leave the Church in the condition in which Peter and John found it, there would be no means left them of increasing their knowledge of the new institution, and none but their uncertain memories of retaining with accuracy what they had already learned. To supply this defect, chiefly, and secondarily, to leave among them the means of convincing unbelievers, the gift of inspiration was bestowed-not upon all the disciples, for this is not necessarily implied in the text, but upon a sufficient number of chosen individuals. For further information upon the design of such gifts, I refer the reader to the twelfth and fourteenth chapters of First Corinthians 1Co 12:1-31>. A complete discussion of the subject would belong to a commentary on that epistle, rather than to one on Acts. Suffice it here to add, that these gifts, served as a temporary provision, until the facts, doctrine, commandments, and promises of the new covenant were committed to writing by inspired men, when the prophesies, tongues, and miraculous knowledge of individual teachers gave place to the written record.

McGarvey: Act 8:18-19

18, 19. In the above remarks upon the incident before us, we have assumed that the gift imparted was miraculous. This assumption is justified by the fact that it was a matter of observation by those who were not recipients of it, as is evident from the next statement of the text. (18) " And when Simon saw, that through the laying on of the apostles' hands the Holy Spirit was given, he offered them money, (19) saying, Give me also this authority, that on whomsoever I lay hands he may receive the Holy Spirit. " The form of this proposition shows that the Holy Spirit did not come upon these persons directly from heaven, as upon the apostles on the day of Pentecost, but that it was imparted through imposition of hands. This marks the difference between the immersion in the Holy Spirit, to which the event on Pentecost belongs, and the impartation of the Holy Spirit, to which we refer the present case. The latter was effected through human agency; the former without it.

In order to account for the impious proposition of Simon, we must remember his former mode of life, and consider the mental habits which must have been cultivated. Having been accustomed to the performance of astonishing tricks as a means of making money, and to the increase of his stock in trade by purchasing the secret of every new trick which he met with among his brother magicians, he had acquired the habit of looking upon every thing of an astonishing character with reference to the money which might be in it. When, now he saw that by imposition of the apostles' hands the miraculous power of the Spirit was imparted, and remembered that there were many even among the disciples, who had not yet received the coveted gift, he at once perceived that the power to impart it could be made a source of great profit. His overruling avarice, mingled with intense fondness for popular influence, prompted him to seek this power. The blinding influence of these passions prevented him from seeing the impropriety either of offering to buy it, or of intending to sell it; for certainly, if he had realized the light in which his proposition should be regarded, he would not have ventured to make it.

McGarvey: Act 8:20-23

20-23. Nothing could be more abhorrent to the feelings of an apostle than such a proposition. It was well calculated to arouse the impulsive spirit of Peter, and his response is marked by his characteristic vehemence. (20) " But Peter said to him, Your silver go with you to perdition, because you have thought to purchase the gift of God with money. (21) You have no part nor lot in this matter, for your heart is not right in the sight of God. (22) Repent, therefore, of this your wickedness, and pray God, if, perhaps, the purpose of your heart may be forgiven you. (23) For I perceive that you are in the gall of bitterness, and the bond of iniquity. " This description of Simon's spiritual condition shows clearly that he was not, at that time, in a state of mind acceptable to God. "The gall of bitterness" is a forcible expression of the wretchedness of his condition; and "the bond of iniquity," of the dominion which sin exercised over him. His heart was not right in the sight of God, and he was in the way to perdition. The declaration that he had "no part nor lot in this matter" depends, for its interpretation, upon the meaning of the expression "this matter." Whether it refers to the gospel, or to the impartation of the Spirit, is not altogether certain. In either case, the declaration is true; for it is certain that he had no part in the impartation of the Spirit; and equally certain that he was then under the condemnation of God.

Whether we are to suppose that Simon's destitute and miserable condition was the result of having forfeited the favor of God by falling into sin after his immersion, or that his confession and immersion had been insincere, so that he had never been pardoned, is not to be determined, as many suppose, by the grossness of his present conception concerning the Holy Spirit. The question resolves itself into this: whether the discovery that a man is under the control of some wicked passion soon after his immersion is proof that he had not been a proper subject for immersion. If conversion involves so complete a renovation, that old mental habits are entirely eradicated, never to exert their influence again, then Simon was not a genuine convert. But if, as both Scripture and experience teach, the turning of a sinner to God is simply the triumph of conscience and the better feelings over the passions, while the latter still exist in a latent state, ready to spring into activity on the approach of temptation, we must admit that Simon may have been a penitent believer at the time of his immersion. That he was a believer is asserted by Luke; but whether he was to such a degree penitent as to receive pardon when he was immersed, is not certainly determined by the text. For aught that is affirmed of him, he may either have been influence by sinister motives in confessing his faith, or have been truly penitent at the time, and afterward, under the spur of temptation which the splendid gifts bestowed by Peter were the occasion of, have yielded to the sudden impulse of his ruling passion.

Whichever of these hypotheses we adopt, the case affords no objection to the immediate immersion of all who confess faith in Christ, and indicate a desire to obey him, no evidence of their insincerity being apparent. The inspired example of Philip is an authoritative guide for us, and if it appear that he occasionally immersed an unprepared subject, modern evangelists can not be censured for following his example, though they should occasionally meet with the same misfortune.

The supposition that Philip and Peter both, by the power of discerning spirits, knew from the beginning that Simon's heart was not right, but, for wise reasons, withheld the announcement until his wickedness was developed before the people is entirely gratuitous. The gift of "discerning spirit," mentioned in 1 Cor 12:10 1Co 12:10>, was the power of testing the claims of those who professed to be inspired. There is no evidence that it was ever used by the apostles or others to detect the concealed thoughts and emotions of the soul. The detection of Ananias and Sapphira is not a case in point, for it was effected not by discerning their thoughts, but by a direct revelation to Peter that the story which they told was a lie.

McGarvey: Act 8:24

24. The conclusion of the conversation between Peter and Simon leaves us in doubt as to the final fate of the latter. Peter had exhorted him to repent, and pray to God for pardon. (24) " Then Simon answered and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. " This response indicates very clearly that the scathing speech of Peter had a good effect. It doubtless awoke Simon to a clearer perception of his own character, filled him with more becoming awe of the Holy Spirit, and aroused some fear of the terrible consequences of his sin. As the curtain of history here falls upon him, he disappears in a more promising state of feeling, but without leaving us fully assured that he recovered from the dominion of his unholy passions. Many things are said of his subsequent career, in ancient and modern commentaries, but nothing that is sufficiently authenticated to deserve our serious attention.

McGarvey: Act 8:25

25. In connection with the prime object of their visit to Samaria, Peter and John also furthered the efforts of Philip in preaching and teaching. This we learn from an incidental remark in connection with the statement of their departure for Jerusalem. (25) " Now they, having testified and spoken the word of the Lord, returned into Jerusalem and preached the gospel in many villages of the Samaritans. " This labor in the Samaritan villages was performed on their journey toward Jerusalem, which may have been somewhat circuitous, according to the situation of the villages which they desired to visit. Thus these primitive preachers of the gospel made all the stations of their journeys through the country successive points for disseminating the truth.

McGarvey: Act 8:26

26. When the congregation in Samaria had been supplied with spiritual gifts, and sufficiently instructed to justify leaving them to their own resources for edification, Philip was called away to other fields of labor.

We are now introduced to another of those minutely detailed cases of conversion which are recorded for the purpose of instruction in reference to the means of turning men to God, and inducing them into the kingdom. The purpose of bringing him to a knowledge of salvation was formed in the divine mind, and specific means of accomplishing it put into operation, ere the man himself was aware of it. The narrative traces the steps by which this purpose of God was accomplished, and enables us to know, when God determines upon the conversion of an individual, how he proceeds to effect it.

The first step taken in the case was to send an angel from heaven. But where does the angel make his appearance? To the man for whose benefit he came? So it must be, if he is to hold any direct communication with him. But, strange to say, while the man was south of Jerusalem, traveling toward Gaza, the angel descends into Samaria, to the north of Jerusalem, and appears to Philip. (26) " And an angel of the Lord spoke to Philip, saying, Arise and go toward the south, into the road which goes down from Jerusalem to Gaza. This is a desert. " This is all that the angel has to say; and now his part of the work, which was simply to start the evangelist in the direction of the person to be converted, is accomplished. He retires from the scene.

The statement "this is a desert" is correctly supposed, by the best commentators, to be no part of the angel's speech to Philip, but to have been added by Luke to note the singularity of a preacher being thus peremptorily sent away from a populous country into a desert. The term desert is not here to be understood in its stricter sense of a barren waste, but in its more general acceptation, of a place thinly inhabited. Such an interpretation is required by the geography of the country, and by the fact that water was found for the immersion of the eunuch. The only road from Jerusalem to Gaza, which passed through a level district suitable for wheeled vehicles, was that by Bethlehem to Hebron, and thence across a plain to Gaza. According to Dr. Hackett, this is "the desert" of Luke 1:80 Lu 1:80>, in which John the Immerser grew up. Dr. S. T. Barclay, who traversed this entire route in May, 1853, says that he traveled, after leaving "the immediate vicinity of Hebron, over one of the very best roads (with slight exceptions) and one of the most fertile countries that I ever beheld."

McGarvey: Act 8:27-28

27, 28. Philip promptly obeyed the command of the angel, and was soon in close proximity to the intended convert, though, as yet, he knew nothing of him. (27) " He arose and went; and behold a man of Ethiopia, an eunuch of great authority under Candace, queen of the Ethiopians, who had charge of all her treasure, and had come to Jerusalem to worship, (28) was returning, and sitting in his chariot, was reading the Prophet Isaiah. "

McGarvey: Act 8:29

29. Just as Philip entered the road to which he had been directed by the angel, and saw the chariot before him, the Holy Spirit began to work for the conversion of the treasurer. And where does he begin his work? In the heart of the sinner, by direct communication? No. Like the angel, he begins with the preacher. (29) " Then the Spirit said to Philip, Go near, and join yourself to this chariot. " This was a miraculous communication from the Spirit, such as frequently directed the labors of inspired men. The object of it was the same as that of the angel's visit, to bring the preacher and the subject for conversion face to face.

McGarvey: Act 8:30

30. The purpose of the angel's visit and the Spirit's miraculous communication was now accomplished. (30) " Then Philip ran to him, and heard him reading the Prophet Isaiah, and said, Do you understand what you are reading? " Considering the relative position of the parties, one an humble footman, and the other a chief officer of a powerful kingdom, sitting in his chariot, this question appears rather an abrupt and inappropriate introduction to the conversation. But it was, in reality, the most natural and appropriate question that Philip could ask. Hearing the man reading aloud, in what we call the fifty-third chapter of Isaiah, that touching description of the sufferings of Christ, he knew that it was unintelligible to him if he was not acquainted with the gospel; whereas, if he had learned the story of the cross, he could not fail to understand it. The question, "Do you understand what you are reading?" was, then, the very question to determine where he stood, and how to approach him.

McGarvey: Act 8:31-35

31-35. The man's response was definite and satisfactory. (31) " And he said, How can I, except some man should guide me? And he invited Philip to come up and sit with him. (32) Now the place of the Scripture which he was reading was this: He was led as a sheep to slaughter, and as a lamb silent before his shearer, so he opens not his mouth. (33) In his humiliation, his condemnation was extorted, and who shall fully describe his generation? For his life is violently taken from the earth. (34) And the eunuch answered Philip, and said, I pray you, of whom does the prophet speak this? Of himself, or of some other man? (35) Then Philip opened his mouth, and beginning at the same Scripture, preached to him Jesus. "

We have now before us all the influences and agencies employed in this man's conversion, and may restate them, as follows: He was reading a remarkable prophesy concerning Christ, and had paused upon it, with the inquiry, Of whom is this written? He could recollect nothing in the history of the prophet himself, or of any other man, to which it would apply. He was, therefore, unable to understand it; and if he learned to pray as David did, the prompt impulse of his heart was, "Open thou mine eyes, that I may behold wondrous things out of thy law." In this frame of mind he was best prepared for the influences which God, who knows the secrets of all hearts, was preparing for him. If his eyes can be made to penetrate the darkness of that prophesy, and his heart to feel the power of the truth which lies there hid from his gaze, all will be well. But there is no human being being present to teach him, nor does any friend of Jesus know even of his existence. What, then, will be done? God employs his Spirit to open the eyes and touch the hearts of men; will he not, then, immediately distill a heavenly influence upon man's soul, to enlighten him and save him? He does not do it. And if not in this case, where no human agent is at hand, who shall say that he does in any other? The word of God is silent in reference to any such abstract influence, and he who assumes its existence gets behind the curtain of revelation.

But God employs angels in ministering to those who shall be heirs of salvation. In the absence of human agency, will not some angel be dispatched to the aid of this waiting subject for salvation? An angel is truly sent; but his mission is, to start a man in the direction of the chariot. When the man gets within sight of the chariot, the Holy Spirit begins to work; but he works by first bringing the man to the side of the chariot, and next, through his lips, speaking to the man in the chariot. Thus we see, that, though an angel from heaven has appeared, and the Holy Spirit has operated miraculously for the conversion of the sinner, there is still an insuperable necessity for the co-operation of a man, Unless that man does his part of the work, all that has been done by both the angel and the Spirit will prove unavailing. Not the slightest influence from either of the heavenly messengers reaches the sinner's mind or heart, until the preacher begins to speak, and then it reaches him through the words which are spoken.

The further process is easily traced. As Philip opens up item after item of the prophesy, and shows its fulfillment in Jesus, the eyes of the eunuch begin to penetrate the Scripture, until, at last, he sees a flood of heavenly light where all was darkness before. His eyes are opened, and he sees the wondrous glory of the suffering Savior beaming from the inspired page which lies before him. This is effected, not by an abstract influence of the Spirit, enabling him to understand what was before obscure, but by the aid of a fellow-man providentially sent to him for the purpose.

The treasurer may have heard of Jesus, in Jerusalem; but, if so, he heard of him through those with whom he had been up to worship, the bitter enemies of the cross; and knew him only as an impostor who had been deservedly crucified, though now worshiped by a few deluded Jews as their Messiah. But now, with a prophesy before him which he had tried in vain to find fulfilled in the history of any other man, but which finds its complement in the life and death of Jesus; and informed, by a man whose astonishing knowledge of the word of God is a guarantee of his honesty, that Jesus is risen from the dead, his honest heart interposes no wicked obstacles to his faith, and he believes. The demonstration strikes him with the greater force, because it is so unexpected. The Jews could not explain that prophesy, for they could not find its facts in the life of any of their great heroes; and though the reference to the Messiah was so palpable as to at once suggest itself to every reader, they would not apply it to him, because their conception of his earthly glory conflicted with the humiliation and suffering described by the prophet. Until now, this very difficulty had been puzzling the mind of the treasurer. But he now sees the prophesy fulfilled; and while the demonstration compels him to believe, the true conception of a bleeding Messiah touches his heart. And this is effected by the Holy Spirit in Philip, through the words which Philip spoke.

McGarvey: Act 8:36

36. " And as they went along the road, they came to certain water. And the eunuch said, What hinders me to be immersed? " The appearance of the water to which they had come suggested this question, but it could not have been done so unless the eunuch had been taught something concerning immersion as a religious ordinance. But he had enjoyed no opportunity for instruction on this subject, except through the teaching of Philip. Had Philip, then, preached him a sermon on immersion? No. Luke says Philip "preached to him Jesus." How, then, had he, while hearing Jesus preached, obtained instruction in reference to immersion? There is only one answer to this question. It is, that to preach Jesus, after the apostolic method, involves full instruction upon the subject of immersion. The prejudice, therefore, which exists at the present day against frequent introduction of this subject in discourses addressed to sinners, is altogether unscriptural; and those only preach Jesus correctly who give to it the same prominence which belongs to it in apostolic discourses. It was a part of Peter's sermon on Pentecost, of Philip's preaching to the Samaritans, and of his present discourse to the Ethiopian; and we will yet see, in the course of this commentary, that it always occupied a place in the preaching of inspired men on such occasions. Indeed, it would be impossible to preach Jesus fully without it. For the beginning of the gospel, historically, according to Mark, is the immersion of John, to which Jesus submitted, and near the conclusion of it is the commission given in the last words of Jesus on earth, commanding every believer to be immersed. Thus he who preaches Jesus has immersion in the beginning and in the end of his sermon.

McGarvey: Act 8:37

37. By almost universal consent of recent critics, the whole of this verse is excluded from the original text, and should be from all versions. For the reasons on which this decision is based, we refer the reader to "Bloomfield's Commentary" on the passage, "Tregelles' History of the Printed Text," and other critical works.

This verse has been used chiefly for the purpose of determining the confession which was made originally by candidates for immersion. The fact that this is an interpolation must modify the argument on this subject, but does not invalidate it. The fact that such a confession as is here put in the mouth of the eunuch was uniformly required by the apostles, is evident from other passages of Scripture. It is quite certain that it was confessed by Timothy. Paul says to him: "Fight the good fight of faith; lay hold on eternal life, into which you were called, and did confess the good confession before many witnesses." This confession was made at the beginning of his religious career; for it is connected with his call to eternal life. It is the same confession which is attributed to the eunuch; for Paul immediately adds: "I charge thee before God, who gives life to all things, and Jesus Christ, who bore testimony under Pontius Pilate, to the good confession, " etc. Now, what is here called "the good confession" is certainly the confession that he was the Christ, made before the Sanhedrim, under Pontius Pilate. But this is identified, by the terms employed, with the confession which Timothy had made, which is also "the good confession." Timothy, then, made the confession that Jesus is the Christ, the same attributed to the eunuch. Moreover, this confession was so conspicuous, at the time of Paul's writing, that it was known as the confession, and so highly esteemed as to be styled the good confession.

That Timothy was not alone in making this confession is evident from the following statement of Paul: "The word is nigh thee, in thy mouth and in thy heart; that is, the word of faith which we preach, That if thou wilt confess with thy mouth the Lord Jesus, and believe in thy heart that God has raised him from the dead, thou shalt be saved." From this it appears that one item in "the word of faith" which the apostles preached, was the confession of the Lord Jesus with the mouth. Paul assumes that this word was in the mouths and hearts of the brethren in Rome, whom he had never seen, and with whose conversion he had nothing, personally, to do. This assumption can be justified only on the ground that it belonged to "the word of faith" everywhere preached. He argued, from the universal practice of the apostles, to a particular conclusion in reference to their converts in Rome. We have, therefore, both his premises and his conclusion, to sustain us in deciding that this confession was universal in the primitive Church, as a part of the apostolic ritual.

We here have use for the interpolated verse now under consideration. The fact that it is interpolated does not prove that the eunuch did not make the confession. On the contrary, when rightly considered, it establishes the presumption that the passage, as it now reads, is a faithful account of the event. The interpolation is easily accounted for. The text read: "The eunuch said, See, here is water; what hinders me to be immersed? And he commanded the chariot to stand still, and they went down both into the water." Now, the object of the interpolator was to fill up what appeared to be a historic blank, so that Philip should not appear to have led the man into the water too abruptly. In doing so, he, of course, inserted what he supposed to be the apostolic custom; and the fact that he inserted this confession shows that he believed that the apostles required candidates for immersion to make the confession. Furthermore, the interpolator would naturally be guided by the prevailing custom of his own day, so that his amendment might be received by his cotemporaries. In whatever age, therefore, the interpolation was made, it indicates both the custom of that age and the opinion then prevalent as to the apostolic custom. Whether these considerations have any force or not, depends upon the proximity of the age in question to the apostolic period. But this interpolation was known to Irenæus, a.d. 170, and this proves that the confession which the Scriptures show to have been universal in the days of the apostles was perpetuated into the latter part of the second century.

Both the custom of confessing Christ, and the formula employed, originated in the most natural way, and without any positive precept. Jesus appeared in Galilee and Judea, proclaiming himself the Christ and the Son of God. As men became convinced of his claims, they would say, " I believe that he is the Christ." Others would say, " I believe that he is a prophet, but I deny that he is the Christ." Thus the confession or denial of this proposition was the first mark of distinction between believers and unbelievers. The Pharisees, therefore, "agreed that if any man did confess that he was the Christ, he should be put out of the synagogue." The confession was, then, all that was necessary to identify one as a disciple of Jesus. Hence, with special reference to this state of things, Jesus said, "He that confesses me before men, him will I confess before my Father in heaven; but he that denies me before men, him will I deny before my Father in heaven." After the commission was given, enjoining the immersion of all believers, the confession was still perpetuated, and immersion naturally took position immediately after it.

A confession thus necessarily originating from the grand issue that Jesus presented to the world, and involving the earliest distinction between his friends and his foes, could not fail to have an important position in the formation of those friends into a great organization. The Church of Christ, like every other useful organization, is created and sustained by the obligations of some truth. This truth may be properly styled the foundation of the organization, because it is that from which it springs, and without which it could not exist. The truth declared in the confession, that Jesus is the Christ, the Son of God, is beyond controversy, the foundation of the Church of Christ, and is so declared by Jesus himself. Without it no Church of Christ could possibly exist. It had to exist as a truth, and be demonstrated to men as such, before the Church would begin to be. The truth itself, however, and the confession of it, are two things entirely distinct. The former is the foundation; the latter, a means of building on it. There is no way to build an organization of men and women on a truth, except by a mutual confession of it, and an agreement to live together according to its obligations. When individuals, believing that Jesus is the Christ, mutually confess it, and agree to unite in the observance of its obligations, the immediate and necessary result is a Church. In this way the confession became an organic element in the ecclesiastical constitution.

Inasmuch as some have conceived that Jesus in person is the foundation of the Church, it may be well to observe here that there is no way in which an organization can be built on a person, except by believing something in reference to him. It is not the fact that there is such a person as Jesus, but that that person is the Christ which gave existence to the Church.

Inasmuch as members of the Church are built upon the true foundation, in part, by a mutual confession of its truth, the confession, formally made, is both an acknowledgment of the obligations which the truth imposes, and a pledge to all the duties of a member in the Church. It is true, that the confession, like immersion, and eating bread and wine, may occur amid the careless scenes of a wicked life, without any religious import. But this is only to say that the specific acts which God calls upon us to perform in religious ordinances may be performed by wicked men without religious intent. And this, again, is only to say, that, in adapting his institutions to us, instead of inventing new and unheard-of performances, he has lifted up certain actions and words already familiar, into association with religious truth and obligation. This arrangement is a proof of his wisdom; for by it the mind is averted from the mere physical act, which might otherwise have usurped too much consideration, and is compelled to associate the value of the deed with the thoughts which surround it. Such is pre-eminently the case with the confession, which, though a very simple declaration of faith, is a formal assumption of all the obligations of a Christian life.

The kingdom of Christ is not limited to earth, but was designed to bind together, in one harmonious whole, God, angels, and men. God himself was the first to present himself for this great union. Over the bank of the Jordan he made the same confession which is required of us, and thereby not only bore testimony to the fact that Jesus was his Son, but, also, voluntarily placed himself before the universe in the attitude which the incipient mediatorship required him to occupy. By this formal confession he pledged himself to accept the mediation of Christ, just as we, by the same confession, pledge ourselves to accept the blessings which that mediation procures for us. If God had never confessed Jesus, in this or some equivalent manner, we would have no direct assurance from him that he was in Christ reconciling the world to himself.

Like men on earth, the angels in heaven passed into the privileges of the kingdom of God, by making this same confession. When Jesus ascended up on high, the Father said to him, "Sit on my right hand, till I make thine enemies thy footstool." Then he "sat down at the right hand of the throne of God," and God said, "Let all the angels of God worship him." Then were fulfilled the words of Paul, "God hath highly exalted him, and given him a name that is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth, and that every tongue should confess that Jesus is Lord, to the glory of God the Father." The angels all confessed the good confession, receiving Jesus as their Lord, and rendering thus their first act of worship to the Son of Mary. The one identical confession, therefore, has brought together, in one harmonious whole, God, angels, and men; the latter being pledged by it to eternal worship, and the former pledged forever to accept their grateful homage through Christ.

That this confession was the only one required of candidates for immersion by the apostles, is universally admitted by those who are competent to judge. It is likewise admitted that they regarded it as a sufficient confession. This fact alone should teach men to be satisfied with it now. He, indeed, who is guided by the Bible alone, can not require of men any other confession than such as he finds authorized by Bible precedents. Neither is it possible that he who implicitly follows the apostolic precedent can be misled, unless the apostles, the Holy Spirit, the New Testament, can mislead them. Fidelity to the word of God, therefore, binds us to this confession alone, and, in clinging to it, we have every assurance which inspiration can give that we are right.

Departure from apostolic precedent is never justifiable, except when the precedent itself was the result of circumstances peculiar to the apostolic age. The primitive practice of washing the feet of brethren who came into the house from the highway, was an accidental, and not a necessary result of the law of hospitality. Growing out of the peculiar habit of wearing sandals, it ceased to be a matter of duty as soon as the circumstances which gave rise to it disappeared. If a similar change of circumstances has taken place in reference to the confession, rendering it insufficient for our times, then we are no longer bound by the precedent. That such is the case is affirmed by many of our cotemporaries, and we must extend these remarks sufficiently to consider the reasons offered in support of this opinion.

It is often argued that, in the days of the apostles, the moment men became convinced that Jesus was the Christ they were ready to submit to his service; but now, every Church is surrounded with men and women who are convinced of this fact, but still persist in wickedness; hence some more effectual test should now be applied. This argument is based upon a false assumption in reference to results of primitive preaching; for we read of many rulers of synagogues who believed in Jesus, but would not confess him for hear of the Pharisees; of Joseph of Arimathea, who, though a disciples kept it secret; of Felix, who trembled under the preaching of Paul, but said, Go thy way for the present; and of Agrippa, who was almost, though not altogether, persuaded to be a Christian. If these men in high stations were deterred by fear, or by worldly lusts, from making the confession, how much more the common people, who had much more to fear! Witness the parents of the blind man who had been healed by Jesus, who gave evasive answers in the synagogue for this very reason. There is no evidence that men were more prompt to yield to their convictions then than they are now.

Sometimes it is argued, quite inconsistently with the above, that the danger of being known as a Christian in those days rendered the simple confession a sufficient test of a man's devotion; but now, when Christianity is popular, it is entirely insufficient. It must be granted, that sometimes it was dangerous to property and life to become a Christian, yet it was true then, as it is now, that many insincere persons found their way into the Churches. Jude complains that "ungodly men, turning the favor of God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ," had "crept in unawares." Paul echoes the same sentiment in reference to "false brethren, unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage." There are those "who went out from us because they were not of us," and there was Demas, who forsook Paul in the hour of danger, "having loved this present world." And what more shall I say? For time would fail me to tell of Simon the sorcerer, of Alexander the coppersmith, of Phygellus and Hermogenes, of Hymeneus and Alexander whom Paul delivered over to Satan that they might learn not to blaspheme, and of many others who proved insincere in their confession, or false to its obligations. Surely, if a test of sincerity which could let into the fold such wolves as these was sufficient for the inspired apostles, we may be content with the same, unless we affect a wisdom and a zeal superior to theirs.

But the most popular argument against the present sufficiency of the good confession is this: that the immense multiplicity of doctrinal errors now prevalent requires a severer test of soundness in the faith than was used by the apostles before these errors had an existence. Unfortunately, however, its historic assumption is as baseless as that of the two we have just considered. For not only were the Churches surrounded with most pernicious errors in doctrine, but were sickened by the poison of those errors within their own bosoms. Pharisees in Jerusalem crept in to spy out the liberty of the new covenant, and bring the brethren back into bondage to the law; and there were Sadducees in the Church at Corinth who denied the resurrection. There were philosophers, such as "Hymeneus and Philetus, who concerning the faith have erred, saying that the resurrection is already past, and overthrow the faith of some," and there were transcendentalists, who denied that "Jesus Christ had come in the flesh," having speculated his bodily existence into the essence of moonshine, or something equally unreal. James had to warn some against being deceived into worship of the heavenly bodies, by assuring them that "every good gift comes down from the Father of lights," and not from the lights themselves; while Paul fights many a hard battle against brethren who were disposed to openly countenance fornication, incest, and the sacrificial banquets of heathen worship. Under the pressure of all this influx of falsehood and iniquity, why did not these inspired men see their mistake, and, discarding the simple confession, draw up a masterly catechism, which would shut out every error, and guard the purity of the Church? How sad the reflection, that men so ingenious in other respects, were so stupid in this! And how fortunate for us, that the wiser heads of Rome, Geneva, Augsburg, and Westminster have supplied this deficiency in the work of the apostles!

We have thus far argued upon the broadest assumption in reference to the inefficiency of the good confession in guarding the purity of the Church. We might retort upon the advocates of creeds and catechisms, by showing that these devices can not be, and have not been, any more efficient; but we prefer to show the real exclusiveness of the good confession. It is certainly exclusive enough to keep out the pagan, the Jew, the Mohammedan, the atheist, and the infidel; for none of these can honestly make the confession. It will exclude the Unitarian and the Universalist; for while they are willing to confess that Jesus is the Christ, in the next breath they deny him, by contradicting some of his most emphatic declarations. It will also exclude the wicked and impenitent; for it is offered only to penitent believers. If this is not considered sufficient, we may advance still further, and say that it will exclude the Roman Catholic, who persists in having other intercessors in heaven, besides "the high priest of our confession. " It will exclude the devotee of the mourning bench, who waits for an operation of the Spirit before he comes to Christ. It will exclude the pedobaptist, who is satisfied with his sprinkling; for it requires an immediate immersion. None of these characters can scripturally make the good confession without some specific change in views or in character. Lest the tune of the objector should now be changed, and he should cry, "Your confession is too exclusive," we add, that it receives all whom the apostles would receive, and excludes all whom they would exclude.

McGarvey: Act 8:38-39

38, 39. When Philip ascertained that the eunuch believed in the Lord Jesus, and desired to obey him, there was no delay, but his desire to be immersed was immediately gratified. (38) " And he commanded the chariot to stand still, and they went down into the water, both Philip and the eunuch, and he immersed him. (39) And when they were come up out of the water, the Spirit of the Lord caught away Philip; and the eunuch saw him no more, for he went on his way rejoicing. "

This is one of the passages which the conflict of contending parties has rendered familiar to every reader of the New Testament. The questions in controversy are: First, Whether Philip and the eunuch went into the water, or only to it; Second, Whether the facts in the case afford any evidence that the eunuch was immersed.

The determination of the first question depends upon the exact force of the antithetical expression, katebesan eis to udor, and anebesan ek tou udatos. If the latter means, "they went up out of the water," then the former necessarily means, "they went down into the water;" and vice versa. There are two methods of inquiry, therefore, by which to determine whether they went into the water: First, The direct method, which depends upon the meaning of the words supposed to declare this fact; Second, The indirect method, which determines whether they went into the water, by determining whether they went out of it.

In dealing with this question, Dr. Moses Stuart, one of the most learned and candid of the disputants on the pedobaptist side, does great injustice to his own reputation. He says: "That eis, with the verb katabaino, often means going down to a place, is quite certain; e. g., 'Jesus went down to Capernaum;' 'Jacob went down to Egypt;' 'They went down to Attalia;' 'They went down to Troas;' 'He went down to Antioch;' 'Going down to Cæsarea.'" How strange it is that the learned author did not perceive that in every one of these examples the meaning is necessarily into! If he had paused to ask himself whether Jesus went into Capernaum, and Jacob into Egypt, and so of the others, or merely went to the boundary line of those places, he would have spared his reputation by erasing this paragraph. He would also have saved himself the utterance of another unfortunate sentence on the same page: "I find but one passage in the New Testament where it seems to mean into when used with katabaino. This is in Romans 10:7 Ro 10:7>, Who shall go down, eis abusson, into the abyss? " Besides the examples mentioned above, he must have searched with very little industry not to have discovered the following: "Let him that is on the housetop not go down into, katabato eis, the house." "Now that he ascended, what is it but that he also first descended into, katebe eis, the lower parts of the earth?" "This man went down into, katebe eis, his house, justified rather than the other." "A certain man was going down, katabainen, from Jerusalem into, eis, Jericho." "The road that goes down, katabainousan, from Jerusalem into, eis, Gaza."

These are all the instances in the New Testament in which these two words occur together; and the reader can but see, that in every single instance the controverted expression means to go down into. By our first method of inquiry, therefore, it is settled that Philip and the eunuch went down into the water.

It is not logically necessary to pursue this discussion any further; but, let it might be imagined that the conclusion we have already reached should be modified by the force of the other member of the antithesis, we must give some attention to the meaning of anebesan ek tou udatos. And here I must take exception to another sweeping declaration of Dr. Stuart's. He says: " anabaino is never employed in the sense of emerging from a liquid substance. The preposition ek, here, would agree with this idea-although it, by no means, of necessity implies it; but anabaino forbids us to thus construe it." Why is this apparently broad assertion so cautiously limited to the single case of "emerging from a liquid substance?" Is it possible that Dr. Stuart knew that the expression meant to go up out of, but, thinking that it did not occur in any other passage in connection with a liquid, framed his proposition to suit such an accident? It is humiliating in the extreme to see so great a mind descend to such special pleading on so grave a subject. If anabaiein ek means to go up out of, nothing but the most determined obduracy can preclude the admission that it means the same when referring to liquids as to other substances. Now, it is a fact, and it must have been known to Dr. Stuart, if he examined into the ground of his own statements, that, in every single occurrence of these two words in connection, in the New Testament, they men to go up out of. Moreover, in one of these occurrences they are "employed in the sense of emerging from a liquid substance. In Revelations 13:1 Re 13:1>, John says: "I stood upon the sand of the sea, and saw a beast, ek tes thalasses anabainon, rising up out of the sea. " Notwithstanding this broad assertion of Dr. Stuart's, therefore, the expression in question does, without a single exception, invariably mean to go up out of. Philip and the eunuch, then, went up out of the water; hence, they must first have gone down into it. By both methods of inquiry, the conclusion is established.

The most astonishing display of partisan blindness on this passage is yet to be noticed. It is an argument employed by Moses Stuart, in which he is followed by Dr. Alexander. He says: "If katebesan eis to udor is meant to designate the action of plunging, or being immersed into the water, as a part of the rite of baptism, then was Philip baptized as well as the eunuch: for the sacred writer says they both went into the water. Here, then, must have been a rebaptism of Philip; and, what is at least singular, he must have baptized himself as well as the eunuch." This argument proceeds upon the assumption that immersionists regard the act of going down into water as the act of immersion, than which there could not be a grosser perversion of their meaning. When a strong mind descends to arguments so weak and childish as this, we have the clearest evidence that the cause in which it is employed is felt to be weak and untenable.

We must now address ourselves to the inquiry, whether this passage affords any evidence in favor of immersion. This much-controverted question may be discussed either as a philological question, or as a question of fact. In the former method, the controversy turns upon the meaning of the Greek word baptizo. In the latter, upon the action performed by the apostles when they baptized men. Questions of fact are much more tangible than those in philology, especially when the philological inquiry runs into a foreign language. We prefer, therefore, to discuss this question as a simple matter of fact; and this method is the more appropriate in this work, which treats of acts performed by apostles. It can be most easily determined what act was performed when men were baptized, without any discussion as to the meaning of the word baptizo.

If the passage before us contains any evidence that the eunuch was immersed, outside of the meaning of the word, it must be circumstantial evidence, and not direct testimony. In ordinary jurisprudence, the former is often more conclusive than the latter; for living witnesses may be bribed, or voluntarily bear false testimony; but facts, however grossly they may be misinterpreted, can never give real utterance to falsehood. Circumstantial evidence is that derived from facts which transpired in such connection with the main fact assumed as to indicate its existence or character. There are two conditions necessary to its conclusiveness: First, That the facts which constitute the circumstances be fully authenticated; Second, That they shall be such as can not be accounted for without the admission of the main fact at issue. The first condition is always satisfied in scriptural inquiries, because the facts are asserted by infallible witnesses. Every thing depends, therefore, upon compliance with the second condition. This compliance may be so various in degree, as to admit of every possible degree of conclusiveness, from the slightest presumption up to absolute certainty. When the circumstances are as easily accounted for without the fact assumed as with it, they afford no evidence at all. When they can be better accounted for with the fact than without it, the evidence is probable. When they can not possibly be accounted for without the fact, and are fully accounted for by the fact, the evidence is irresistible.

When the facts constituting the circumstances are actions performed by men, this introduces an additional element into the argument. In this case, if the agent is a rational man, he must be supposed to act for a reason, and his actions, as circumstances, may be regarded with reference to the reasons for which they were performed. We further observe, that the question, What act was performed by the apostles under the name of baptism? has not reference to an indefinite number of actions, but is confined, by the nature of the controversy, to two. It was either immersion or affusion; the latter term embracing both the specific acts of sprinkling and pouring. This is admitted by all parties; for, although some contend that either act will serve the purpose of a valid baptism, no one, at the present day, contends that the apostles practiced both. Those who contend for affusion deny that the apostles or John the harbinger practiced immersion; while those who contend for immersion deny that they practiced affusion. It is as if A and B were brought into court for trial in reference to the murder of C. It is admitted by both the parties, and known to the counsel, the jurors, the judge, the sheriff, and the spectators, that the murder was committed by one of these two parties. Now, whatever evidence might be presented to exculpate A, would have precisely the same tendency to the conviction of B. And if the demonstration of A's innocence were complete, the jury would render a verdict against B, though not a witness had testified directly to his guilt. Just so in the present case. Whatever evidence can be fund against the affusion of the eunuch and others, is good to the same extent in favor of their immersion, and vice versa.

The circumstances by which this question is to be decided are divided into two distinct classes, which we may style, respectively, circumstances of fact, and circumstances of allusion. We will consider them in the order in which they are here named.

There are some circumstances of fact which afford no evidence upon this question whatever. For instance, three thousand persons were baptized in Jerusalem on the day of Pentecost, in one afternoon. Now, if it were impossible for the agents employed to immerse so many in so short a time, or if sufficient water for that purpose could not have been found in Jerusalem, the two circumstances of place and time would furnish evidence against immersion. But as the facts on which this evidence would depend did not exist, no such evidence is here found. All the circumstances involved in the transaction can be accounted for by the supposition of either affusion or immersion; hence they furnish no evidence in favor of either as against the other. In like manner, the command of Ananias to Saul, to " Arise and be baptized," though it supplies the fact that previous to being baptized he must arise from his prostrate or recumbent position, furnishes no evidence bearing upon our question, because it is consistent with either immersion or affusion. If it were proved that C was murdered with a club, this in itself would be no evidence again A, or in favor of B, seeing that either of them could have used a club.

But there are other circumstances of fact which afford unmistakable evidence upon this question. The agent about to perform the act in dispute selected for the purpose a river, as the Jordan, or a place where there was " much water, " as in "Ænon near to Salim." When the parties about to perform the act were in an ordinary dwelling, they went out of doors for the purpose, though it were the hour of midnight, as in the case of the Philippian jailer. When they came down to the water selected, both the administrator and the subject went down into it, as in the case of the eunuch, and the baptism was performed while they were in it. These are all unquestionable facts, for they are declared in unambiguous terms by infallible witnesses. They are also actions performed by rational men, and, therefore, each of them must have been performed for some reason. Moreover, the reason for each was furnished by the nature of the main act, for the purpose of accomplishing which each of these subordinate actions was performed. But the supposition of affusion furnishes no conceivable reason for any one of these actions. It can not, therefore, be the main act in question.

Again: If the main act could have been as well and as conveniently performed without these subordinate actions as with them, then all these agents acted without a reason. But certain affusion, even of the multitudes baptized by John, could have been performed as conveniently to himself and the people, at some well or fountain centrally located, as at the Jordan, or in Ænon. Paul could have sprinkled the jailer as conveniently in the house at midnight, as out of doors; and Philip could have sprinkled or poured water on the eunuch as well at the brink of the water, as by going down into it. Each of these subordinate actions, therefore, was an irrational one, if affusion was the main act performed.

But, still further, there are good and valid reasons against such a line of action as we are considering, such as have sufficed, in every age and country, and among all ranks of society, to cause those who perform affusion to pursue a course the reverse of this in every particular. To save time and labor, and to avoid personal discomfort, instead of going to rivers and places of much water, they administer the rite at home or at church. Instead of going out of doors at night, if they happen to be out of doors at night, they prefer to go into the house. And, instead of going down into the water, they dip into it merely the tips of their fingers, or, avoiding all contact with the water themselves, they pour it from a vessel upon the subject. To suppose, in the face of all these reasons, which are controlling with rational men, that the apostles performed the various actions which we know they did, for the purpose of affusion, is to suppose them to act not only irrationally, but contrary to all the reasons which govern rational men. But they were rational men; therefore, he who reasons thus concerning them is convicted, beyond question, of drawing an irrational conclusion.

So far as the circumstances of fact are concerned, we might logically rest the case here; for, having sustained the negative proposition that affusion was not the act in question, we have no alternative but to conclude that it was immersion. But the same circumstantial evidence which brings us to so solid a conclusion by this indirect method, serves the purpose equally well when applied to the direct proof of immersion. The supposition of immersion furnishes the desired reason for each one of the subordinate actions we have been considering. It accounts for the selection of a river or a place of much water; for leaving the house at midnight, and for going down into the water. It is the only supposition which can account for them; and, therefore, their existence demands the existence of immersion. We must either deny these facts, which would be infidelity; deny that the apostles acted rationally, which would be the height of folly and impiety; or admit that immersion, and not affusion, was the apostolic practice.

The circumstances of allusion are equally conclusive with those already considered. Their force may be stated thus: When parties who are certainly acquainted with the facts in dispute let drop incidental remarks indicative of the nature of the facts, such remarks afford evidence, by indicating the knowledge possessed by the speaker. If, in the case of trial for murder above supposed, it were known that D was cognizant of all the facts, any incidental statement of his, inconsistent with the supposition that he knew A to be the murderer, would afford circumstantial evidence in favor of A, and against B. Now, Jesus and the apostles were cognizant of all the facts in reference to baptism, and they have made certain allusions to it, which, so far as the nature of the act is concerned, are incidental, but which indicate what they knew the act to be. If, upon a collation of these allusions, we find them inconsistent with the knowledge, on their part, that baptism was affusion, but just such as imply the knowledge that it was immersion, the evidence from this source will be conclusive.

Of the many allusions at hand, we will select, for our present purpose, only a few, the bearing of which appears least liable to dispute. First, in the words of our Savior, "Except a man be born of water and the Spirit, he can not enter into the kingdom of God." That the expression, "born of water," is an allusion to baptism, is admitted by all standard commentators and critics known to the writer, and is disputed by none but those who are incapable of being candid upon this subject. The term is used metaphorically, and, therefore, indicates some connection with water, which is analogous to a birth. But there is no conceivable analogy between a birth and an application of water by affusion; hence it is impossible that Jesus could have known the act alluded to to be affusion. The expression forces the mind to something like a birth, which can be found only in the act of drawing the body out of water, which takes place in immersion. This, alone, could have suggested the metaphor to the mind of Jesus, and to this our minds intuitively run when we hear the words pronounced. It is intuitively certain, therefore, that Jesus alluded to immersion, and not to sprinkling.

The next allusion to which we invite attention is that in which Jesus calls the unspeakable sufferings which were to terminate his life, "The baptism with which I am to be baptized. " Here the term baptism is used metaphorically for his sufferings, which could not be unless there is, in literal baptism, something analogous to the overwhelming agonies of Gethsemane and Calvary. The soul revolts at the supposition that a mere sprinkling, or pouring of water on the face, could have supplied this analogy, and intuitively demands something like the sweep of water over the sinking body, which is witnessed in immersion. Immersion supplies the analogy, and it must be the meaning of the term baptism, if there is any meaning in the Savior's mournful words.

One allusion from the Apostle Paul, and one from Peter, will suffice for our present purpose. Paul exhorts the brethren to draw near to God, "having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." Here is an allusion to the sprinkled blood of Christ, as cleansing the heart from an evil conscience, and to baptism as a washing of the body. But this language is inconsistent with the idea of sprinkling or pouring a little water on the face, which could, by no propriety of speech, be styled a washing of the body. Nothing but immersion will meet the demands of the expression, for the words describe what takes in immersion, and in no other ordinance of the New Testament. Peter's allusion is quite similar to this. He says: "Baptism doth also now save us, not the putting away of the filth of the flesh, but the seeking of a good conscience toward God." Now Peter could not have supplied the words, "Not the putting away of the filth of the flesh," unless there was something in baptism which might possibly be mistaken for this. But it would be impossible for any one to so mistake sprinkling, while immersion might be readily mistaken for a cleansing of the flesh. Peter, then, knew that immersion, and not affusion, was baptism, and so indicates by this language.

We now have before us, from Jesus and Paul and Peter, who certainly knew what baptism was, unmistakable allusions to it, which could not have been made if they knew it to be affusion, and which force us to the conclusion that they knew it to be immersion. It is difficult to conceive how circumstantial evidence could be more conclusive.

We might add to our list of circumstances of allusion the statement of Paul in Romans 6:4 Ro 6:4>, and Colossians 2:12 Col 2:12>, that in baptism we are buried and raised again. But I regard this as direct testimony to what is done in baptism, and not a mere allusion to it. If any man were to try to frame a statement of what takes place in the act of immersion, he could not do so in more unambiguous terms than to say, "We are buried and raised again." If he were to say, "We are immersed, " it would not be so specific a description of the act, nor so little liable to dispute as to its real meaning.

The last clause of the passage under consideration demands some notice ere we introduce another section of the text. It is said that "when they came up out of the water, the Spirit of the Lord caught Philip away; and the eunuch saw him no more, for he went on his way rejoicing." No doubt the influence of the Spirit by which Philip was caught away was the same as that which had at first joined him to the chariot. It was that monition of the Spirit by which the movements of inspired men were frequently directed. We will notice frequent instances of the kind in the course of this work.

When Philip was caught away to other labors, the eunuch "went on his way rejoicing." So universally does joy pervade the hearts of those whose sins are forgiven, that many sectaries of modern times have mistaken it for the evidence of pardon. The fallacy which they commit is to assume, without authority, that a real pardon from God is the only cause which can induce this feeling. Now, we know that joy must spring up in the heart, under the belief that pardon has been dispensed, however mistaken that belief may be. The convict awaiting execution would be just as happy if deceived by a counterfeit pardon, as if it were genuine. So with the penitent sinner. When his soul has been racked, for hours and days together, by the torture of an awakened conscience, it is likely, by the reaction of its own powers, or through exhaustion of the nervous system, to become calm. Now, if he has been taught that the supervening of this calm is an indication of pardon, immediately upon the consciousness of its presence there will spring up that joy which he alone feels who believes his sins are pardoned. Such individuals, however, generally have serious doubts, at times, whether they did not mistake the natural for the supernatural, and they seldom obtain more than a hope that their sins were forgiven. The rejoicing of the eunuch was based upon far different and more solid ground. Taught by Philip, according to the commission, and according to the preaching of Peter, who had been Philip's own teacher, that the penitent believer was to be immersed for the remission of sins; realizing in his own consciousness, that he was a penitent believer; and having been immersed, his conviction that his sins were pardoned was as solid as his confidence in the word of God and in his own consciousness. In neither of these could he well be mistaken, and, therefore, his joy was not alloyed by any harassing doubts.

We now part company with this noble man, whose ready faith and prompt obedience give evidence of such a character that we would love to travel with him further; but here the curtain of authentic history drops upon him, and we see him no longer. Happily, the echoes that come back to us, as he passes on, are notes of joy, and we may hope to meet him at the point where all our journeys meet, and rejoice with him forever.

McGarvey: Act 8:40

40. The historian brings the present section of his narrative to a close by a brief notice of the subsequent labors of Philip. (40) " But Philip was found at Azotus; and, passing along, he preached the gospel in all the cities till he came to Cæsarea. " The town of Azotus, the Ashdod of the Old Testament, was westward of the route the eunuch was pursuing, on the shore of the Mediterranean. Philip's further tour extended northward, along the sea-shore, to Cæsarea. We are not yet prepared to bid him a final adieu; but will meet him again, after the shifting scenes of many years, to say farewell amid many tears. [112]

Tafsiran/Catatan -- Lainnya

Evidence: Act 8:19

Using God’s power . " Waste of power is a tragedy. God does not waste the great power of his Spirit on those who want it simply for their own sake, to be more holy, or good, or gifted. His great task is to carry on the work for which Jesus sacrificed his throne and his life—the redemption of fallen humanity." Alan Redpath, The Life of Victory

Evidence: Act 8:34

No man who preaches the gospel without zeal is sent from God to preach at all. CHARLES SPURGEON

Evidence: Act 8:35

Wisdom in witnessing . The Scriptures tell us, " He who wins souls is wise" ( Pro 11:30 ). If we are wise, we will discern the condition of a person’s heart. If he is a sincere Nicodemus, tell him the good news; if he is like the arrogant lawyer ( Luk 10:25-29 ) who has no understanding of sin, righteousness, and judgment, use the Law to stir his conscience and will. If he is not conscious of his sin, use the Law to convict him. If he has a knowledge of sin, give him the gospel. (See Mat 19:17-22 footnote.)

When the fruit is ripe, it should practically fall off the tree, as with the Ethiopian eunuch. God led Philip to a soul that was ripe for salvation! If you have to twist and pull an apple off a branch, you will probably find it to be sour.

Evidence: Act 8:39

God does the " follow-up." The exciting thing about true conversion is that there will be little need for what is commonly called " follow-up." A true convert will not need to be followed. He will put his hand to the plow and not look back ( Luk 9:62 ). Of course, he will have to be fed, discipled, and nurtured. These things are biblical and most necessary. This can be done simply by encouraging him to read the Bible daily, answering questions he may have, and teaching him principles of fellowship, prayer, evangelism, etc.

Sometimes there is confusion between " follow-up" (we need to follow the new convert because he will fall away if we don’t) and discipleship (instructing him to continue in the word of Christ— Joh 8:31 ). Look what happened after the Ethiopian eunuch was saved—he was left without follow-up. The Spirit of God transported Philip away and left the new convert in the wilderness. This is because his salvation wasn’t dependent on Philip, but upon his relationship with the indwelling Lord. Those whom God saves, He keeps. If He is the author of their faith, He will be the finisher. If He has begun a good work in them, He will complete it. He is able to keep them from falling and present them faultless before the presence of His glory with exceeding joy

Pendahuluan / Garis Besar

Robertson: Acts (Pendahuluan Kitab)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Pendahuluan Kitab)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Garis Besar)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Pendahuluan Kitab)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 8 (Pendahuluan Pasal)

Overview

Act 8:1, By occasion of the persecution in Jerusalem, the church being planted in Samaria, by Philip the deacon, who preached, did miracles, and baptized many; Act 8:9, among the rest Simon the sorcerer, a great seducer of the people; Act 8:14, Peter and John come to confirm and enlarge the church; where, by prayer and imposition of hands giving the Holy Ghost; Act 8:18, when Simon would have bought the like power of them, Peter sharply reproving his hypocrisy and covetousness, and exhorting him to repentance, together with John preaching the word of the Lord, return to Jerusalem; Act 8:26, but the angel sends Philip to teach and baptize the Ethiopian Eunuch.

Poole: Acts 8 (Pendahuluan Pasal)

CHAPTER 8

MHCC: Acts (Pendahuluan Kitab)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 8 (Pendahuluan Pasal)

(Act 8:1-4) Saul persecutes the church.

(Act 8:5-13) Philip's success at Samaria. Simon the sorcerer baptized.

(Act 8:14-25) The hypocrisy of Simon detected.

(Act 8:26-40) Philip and the Ethiopian.

Matthew Henry: Acts (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 8 (Pendahuluan Pasal)

In this chapter we have an account of the persecutions of the Christians, and the propagating of Christianity thereby. It was strange, but very true, that the disciples of Christ the more they were afflicted the more they multiplied. I. Here is the church suffering; upon the occasion of putting Stephen to death a very sharp storm arose, which forced many from Jerusalem (Act 8:1-3). II. Here is the church spreading by the ministry of Philip and others that were dispersed upon that occasion. We have here, 1. The gospel brought to Samaria, preached there (Act 8:4, Act 8:5), embraced there (Act 8:6-8), even by Simon Magus (Act 8:9-13); the gift of the Holy Ghost conferred upon some of the believing Samaritans by the imposition of the hands of Peter and John (Act 8:14-17); and the severe rebuke given by Peter to Simon Magus for offering money for a power to bestow that gift (Act 8:18-25). 2. The gospel sent to Ethiopia, by the eunuch, a person of quality of that country. He is returning home in his chariot from Jerusalem (Act 8:26-28). Philip is sent to him, and in his chariot preaches Christ to him (Act 8:29-35), baptizes him upon his profession of the Christian faith (Act 8:36-38), and the leaves him (Act 8:39-40). Thus in different ways and methods the gospel was dispersed among the nations, and, one way or other, " Have they not all heard?"

Barclay: Acts (Pendahuluan Kitab)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 8 (Pendahuluan Pasal)

The Church Reaches Out (Act_8:1-4)

Havoc Of The Church (Act_8:1-4 Continued)

In Samaria (Act_8:5-13)

Things Which Cannot Be Bought And Sold (Act_8:14-25)

Christ Comes To An Ethiopian (Act_8:26-40)

Constable: Acts (Pendahuluan Kitab)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Garis Besar)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

Bibliography

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondswroth, Middlesex, England: Penguin Books, 1956.

Alexander, Joseph Addison. Commentary on the Acts of the Apostles. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

Alexander, L. C. A. "Luke's Preface in the Context of Greek Preface-Writing." Novum Testamentum 18 (1986):48-74.

Allen, Roland. Missionary Methods: St. Paul's or Ours? 2nd American ed., Chicago, Moody Press, 1959.

Allis, Oswald T. Prophecy and the Church. Nutley, N.J.: Presbyterian and Reformed Publishing Co., 1945.

The Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. 10 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

Archer, Gleason L. Encyclopedia of Bible Difficulties. Grand Rapids: Zondervan Publishing House, Regency Reference Library, 1982.

Ballance, M. The Site of Derbe: A New Inscription. Anatolian Studies series. London: British Institute of Archaeology at Ankora, 1957.

Bammel, Ernst. "Jewish Activity against Christians in Palestine according to Acts." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 357-64. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Barclay, William. The Acts of the Apostles. Daily Study Bible series. 2nd ed. and reprint ed. Edinburgh: Saint Andrew Press, 1962.

Barker, Kenneth L. "The Scope and Center of Old and New Testament Theology and Hope." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 293-328. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Barnhouse, Donald G. God's River. Vol. IV in Exposition of Bible Doctrines. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1958.

Barrett, C. K. "The Apostolic Decree of Acts 15.29." Australian Biblical Review 35 (1987):50-59.

_____. A Critical and Exegetical Commentary on the Acts of the Apostles. Vol. 1. The International Critical Commentary series. Edinburgh: T. & T. Clark, 1994.

_____. The New Testament Background: Selected Documents. New York: Harper & Row, 1961.

Bauckham, Richard. "James and the Jerusalem Church." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 415-80. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Bellshaw, William G. "The Confusion of Tongues." Bibliotheca Sacra 120:478 (April-June 1963):145-53.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Berkhof, Louis. Systematic Theology. 4th revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1959.

Blaiklock, E. M. The Acts of the Apostles. Tyndale New Testament Commentaries series. London: Tyndale Press, 1959; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979.

Blaising, Craig. A. "The Extent and Varieties of Dispensationalism." In Progressive Dispensationalism, pp. 9-56. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

_____. "The Fulfillment of the Biblical Covenants Through Jesus Christ." In Progressive Dispensationalism, pp. 174-211. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

_____. "The Kingdom of God in the New Testament." In Progressive Dispensationalism, pp. 232-83. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bock, Darrell L. "Evidence from Acts." In A Case for Premillennialism: A New Consensus, pp. 181-98. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. "Jesus as Lord in Acts and in the Gospel Message." Bibliotheca Sacra 143:570 (April-June 1986):146-54.

_____. "The Reign of the Lord Christ." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 37-67. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

_____. "A Theology of Luke-Acts." In A Biblical Theology of the New Testament, pp. 87-166. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Boice, James Montgomery. Foundations of the Christian Faith. Downers Grove: InterVarsity Press, 1986.

Bruce, F. F. "Chronological Questions in the Acts of the Apostles." Bulletin of the John Rylands University Library of Manchester 68:2 (Spring 1986):273-95.

_____. Commentary on The Book of Acts. New International Commentary on the New Testament series. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984.

_____. "The Church of Jerusalem in the Acts of the Apostles." Bulletin of the John Rylands University Library of Manchester 67:2 (Spring 1985):641-61.

_____. The Epistle to the Galatians. New International Greek Testament Commentary series. Exeter, England: Paternoster Press, 1982; reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Paul's Apologetic and the Purpose of Acts." Bulletin of the John Rylands University Library 39:2 (Spring 1987):379-93.

Brunner, Emil. The Misunderstanding of the Church. Philadelphia: Westminster Press, 1953.

Burns, J. Lanier. "A Reemphasis on the Purpose of Tongues." Bibliotheca Sacra 132:527 (July-September 1975):242-49.

Burton, Ernest DeWitt. "The Politarchs." American Journal of Theology 2 (1898):598-632.

Butcher, J. Kevin. "A Critique of The Gospel According to Jesus." Journal of the Grace Evangelical Society 2:1 (Spring 1989):27-43.

Cadbury, Henry J. The Book of Acts in History. London: Black, 1955.

Calvin, John. Institutes of the Christian Religion. Vols. XXI and XXII in The Library of Christian Classics. Translated by Ford Lewis Battles. Philadelphia: Westminster Press, 1960.

Campbell, Donald K. "Paul's Ministry at Ephesus--A Devotional Study." Bibliotheca Sacra 118:472 (October-December 1961):304-10.

Capper, Brian. "The Palestinian Cultural Context of Earliest Christian Community of Goods." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 323-56. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Carroll, J. Response to the End of History: Eschatology and Situation in Luke-Acts. Atlanta: Scholars Press, 1989.

Carson, Donald A. Exegetical Fallacies. Grand Rapids: Baker Book House, 1984.

Casson, Lionel. Ships and Seamanship in the Ancient World. Princeton: University Press, 1971.

Catalog of Oral Roberts University. Tulsa, Ok: Oral Roberts University, 1973.

Chafer, Lewis S. Grace. Grand Rapids: Zondervan Publishing House, 1922.

_____. He That Is Spiritual. Findlay, Oh.: Dunham Publishing Co., 1819.

_____. Salvation. Grand Rapids: Zondervan Publishing House, 1917.

_____. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Chase, F. H. The Credibility of the Acts of the Apostles. London: Macmillan Co., 1902.

Cocoris, G. Michael. Evangelism: A Biblical Approach. Chicago: Moody Press, 1984.

_____. "John MacArthur, Jr's, System of Salvation: An Evaluation of the Book, The Gospel According to Jesus." Glendora, CA: By the Author, 1989.

_____. Lordship Salvation--Is It Biblical? Dallas: Redencion Viva, 1983.

Cohen, Shaye J. D. "Was Timothy Jewish (Acts 16:1-3)? Patristic Exegesis, Rabbinic Law, and Matrilineal Descent." Journal of Biblical Literature 105:2 (June 1986):251-68.

Cole, Dan P. "Corinth & Ephesus." Bible Review 4:6 (December 1988):20-30.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

_____. "The Gospel Message." In Walvoord: A Tribute, pp. 201-17. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Conybeare, W. J. and Howson, J. S. The Life and Epistles of St. Paul. New ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

Criswell, W. A. Acts. Grand Rapids: Zondervan Publishing House, 1978.

Crocker, Piers T. "The City of Meroe and the Ethiopian Eunuch." Buried History 22:3 (September 1986):53-72.

Croy, N. Clayton. "Hellenistic Philosophies and the Preaching of the Resurrection (Acts 17:18, 32)." Novum Testamentum 39:1 (1997):21-39.

Culver, Robert Duncan. "Apostles and the Apostolate in the New Testament." Bibliotheca Sacra 134:534 (April-June 1977):131-43.

Dalman, Gustaf H.. The Words of Jesus. Translated by D. M. Kay. Edinburgh: T. & T. Clark, 1909.

Dana, H. E., and Mantey, Julius R. A Manual Grammar of the Greek New Testament. New York: Macmillan, 1955.

Darby, John Nelson. Meditations on the Acts of the Apostles. London: G. Moorish, n.d.

_____. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Dean, David A. "A Study of the Enthronement of Christ in Acts 2 and 3." Th.M. thesis, Dallas Theological Seminary, 1992.

Deere, Jack. Surprised by the Power of the Spirit. Grand Rapids: Zondervan Publishing House, 1993.

Deissmann, Adolf. Light From the Ancient East. Revised ed. Translated by Lionel R. M. Strachan. Grand Rapids: Baker Book Houst, 1965.

_____. Paul: A Study in Social and Religious History. Translated by William E. Wilson. Harper Torchbook ed. New York: Harper and Row, Harper Torchbooks, 1957.

deSilva, David A. "Paul and the Stoa: A Comparison." Journal of the Evangelical Theological Society 38:4 (December 1995):549-64.

_____. "Paul's Sermon in Antioch of Pisidia." Bibliotheca Sacra 151:601 (January-March 1994):32-49.

Detwiler, David F. "Paul's Approach to the Great Commission in Acts 14:21-23." Bibliotheca Sacra 152:605 (January-March 1995):33-41.

de Waard, J. A. A Comparative Study of the Old Testament Text in the Dead Sea Scrolls and in the New Testament. Leiden: Brill, 1965.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "Acts of the Apostles," by Kirsopp Lake.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S.v. "Acts of the Apostles," by A. C. Headham.

_____. S.v. "The Chronology of the New Testament," by C. H. Turner.

_____. S.v. "Temple," by W. T. Davies.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

_____. Speaking in Tongues: Seven Crucial Questions. Grand Rapids: Zondervan Publishing House, 1980.

"Doctrinal Statement of Dallas Theological Seminary." Dallas Theological Seminary 1988-89 Catalog.

Documents of the Christian Church. Edited by Henry Bettenson. Second ed. London, Oxford, and New York: Oxford University Press, 1967.

Dodd, C. H. According to the Scriptures. London: Nisbet, 1952.

Dunn, James D. G. Baptism in the Holy Spirit. Philadelphia: Westminster Press, 1970.

Edgar, Thomas R. "The Cessation of the Sign Gifts." Bibliotheca Sacra 145:580 (October-December 1988):371-86.

_____. Miraculous Gifts. Neptune, NJ: Loizeaux Brothers, 1983.

English, E. Schuyler. "Was St. Peter Ever in Rome?" Bibliotheca Sacra 124:496 (October-December 1967):314-20.

Eusebius. The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Popular ed. Grand Rapids: Baker Book House, 1974.

Falk, Daniel K. "Jewish Prayer Literature and the Jerusalem Church." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 267-301. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Feldman, Louis H. "The Omnipresence of the God-Fearers." Biblical Archaeology Review 12:5 (September-October 1986):58-63.

Fiensy, David A. "The Composition of the Jerusalem Church." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 213-36. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Finegan, Jack. The Archaeology of the New Testament. Princeton: Princeton University Press, 1969.

Foakes-Jackson, F. J. The Acts of the Apostles. Moffat New Testament Commentary series. London: Hodder and Stoughton, 1931; reprint ed. 1960.

Foakes-Jackson, F. J. and Lake, Kirsopp. The Acts of the Apostles. Part I of The Beginnings of Christianity, vols. 4 and 5. Reprint ed. Grand Rapids: Baker Book House, 1965

Fruchtenbaum, Arnold G. "Israel and the Church." In Issues in Dispensationalism, pp. 113-30. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

_____. Israelology: The Missing Link in Systematic Theology. Tustin, Cal.: Ariel Ministries Press, 1989.

Fung, Ronald Y. K. The Epistle to the Galatians. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988.

Gaebelein, Arno C. The Acts of the Apostles: An Exposition. New York: Our Hope, 1912.

_____. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, 1970.

Gangel, Kenneth O. "Paul's Areopagus Speech." Bibliotheca Sacra 127:508 (October-December 1970):308-12.

Gentry, K. L. "The Great Option: A Study of the Lordship Controversy." Baptist Reformation Review 5 (1976):49-79.

Gerlach, Joel C. "Glossolalia." Wisconsin Lutheran Quarterly 70:4 (October 1973):233-61.

Gill, David W. J. "Acts and Roman Policy in Judaea." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 15-26. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Goodspeed, Edgar J. "Gaius Titius Justus." Journal of Biblical Literature 69:4 (December 1950):382-83.

Grant, F. W. The Numerical Bible. New York: Loizeaux Brothers, n.d.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gromacki, Robert G. The Modern Tongues Movement. Philadelphia: Presbyterian and Reformed Publishing Co., 1967; reprint ed., Grand Rapids: Baker Book House, n.d.

Guthrie, Donald. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Haenchen, Ernst. The Acts of the Apostles. Translated by R. McL. Wilson. Philadelphia: Westminster Press, 1971.

Harm, Frederick R. "Structural Elements Related to the Gift of the Holy Spirit in Acts." Concordia Journal 14:1 (January 1988):28-41.

Harnack, Adolph. The Date of the Acts and of the Synoptic Gospels. Translated by J. R. Wilkinson. London: Williams & Norgate, 1911.

_____. The Mission and Expansion of Christianity. 2 vols. Translated by J. Moffatt. London: Williams & Norgate, 1908.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Heater, Homer, Jr. "Evidence from Joel and Amos." In A Case for Premillennialism: A New Consensus, pp. 147-64. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Helyer, Larry R. "Luke and the Restoration of Israel." Journal of the Evangelical Theological Society 36:3 (September 1993):317-29.

Hengel, Martin. "The Geography of Palestine in Acts." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 27-78. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. Cambridge: Harvard University Press, and London: William Heinemann, 1960.

Hesner, Colin. "The Name of Felix Again." Journal for the Study of the New Testament 31 (October 1987):45-49.

Hiebert, D. Edmond. Working With God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hodges, Zane C. Absolutely Free! A Biblical Reply to Lordship Salvation. Dallas: Redencion Viva, and Grand Rapids: Zondervan Publishing House, Academie Books, 1989.

_____. "A Dispensational Understanding of Acts 2." In Issues in Dispensationalism, pp. 167-80. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

_____. The Gospel Under Seige. Dallas: Redencion Viva, 1981.

_____. "The Purpose of Tongues." Bibliotheca Sacra 120:479 (July-September 1963):226-33.

_____. Review of "A Review of The Gospel According to Jesus, by Darrell L. Bock in Bibliotheca Sacra, January-March 1989, pp. 21-40." Journal of the Grace Evangelical Society 2:1(Spring 1989):79-83.

Hoehner, Harold W. Chronological Aspects of the Life of Christ. Grand Rapid: Zondervan Publishing House, 1977.

_____. "Chronology of the Apostolic Age." Th.D. dissertation, Dallas Theological Seminary, 1965.

_____. "The Duration of the Egyptian Bondage." Bibliotheca Sacra 126:504 (October-December 1969):306-16.

Homer. The Odyssey. 2 vols. With an English translation by A. T. Murray. The Loeb Classical Library. Cambridge: Harvard University Press, and London: William Heinemann, 1946.

Hook, H. Phillip. "A Biblical Definition of Faith." Bibliotheca Sacra 121:482 (April-June 1964):133-40.

Horsley, Richard A. "High Priests and the Politics of Roman Palestine." Journal for the Study of Judaism 17:1 (June 1986):23-55.

Ice, Thomas D. "Dispensational Hermeneutics." In Issues in Dispensationalism, pp. 29-49. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

International Standard Bible Encyclopedia. Edited by James Orr. 1957 ed. S.v. "Acts of the Apostles," by A. T. Robertson.

Ironside, Harry A. Except Ye Repent. New York: American Tract Society, 1937.

_____. Lectures on the Book of Acts. New York: Loizeaux Brothers, 1943.

Jeremias, Joachim. Jerusalem in the Time of Jesus. Translated by F. H. and C. H. Cave. Philadelphia: Fortress Press, 1969.

_____. "Untersuchungen zum Quellenproblem der Apostelgeschichte." Zeitschrift für die Neutestamentliche Wissenschrift 36 (1937):208-13.

Jewett, Robert A. A Chronology of Paul's Life. Philadelphia: Fortress Press, 1979.

Jewish Encyclopedia. S. v. "Alexandrians in Jerusalem," by Emil Schürer.

Johnson, Elliott E. "Hermeneutical Principles and the Interpretation of Psalm 110." Bibliotheca Sacra 149:596 (October-December 1992):428-37.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Johnson, S. Lewis, Jr. "The Gift of Tongues and the Book of Acts." Bibliotheca Sacra 120:480 (October-December 1963):309-11.

_____. "How Faith Works." Christianity Today 33:13 (September 22, 1989):21-25.

Jones, A. H. M. Studies in Roman Government and Law. New York: Praeger, 1960.

Jones, Bruce. "Real Repentance." Moody Monthly 88:2 (October 1987):21-23.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Back Toward the Future: Hints for Interpreting Biblical Prophecy. Grand Rapids: Baker Book House, 1989.

Kent, Homer A., Jr. Jerusalem to Rome. New Testament Studies series. Brethren Missionary Herald, 1972; reprint ed., Grand Rapids: Baker Book House and BMH Books, 1985.

Ladd, George E. "Acts." In Wycliffe Bible Commentary, pp. 1123-78. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. A Theology of the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol 9: John--Acts, by J. P. Lange and Gotthard Victor Lechler. Translated by Philip Schaff and Charles F. Schaeffer.

Larkin, William J., Jr. "The Recovery of Luke-Acts as Grand Narrative' for the Church's Evangelistic and Edification Tasks in a Postmodern Age." Journal of the Evangelical Theological Society 43:3 (September 2000):405-15.

Law, Robert. The Tests of Life. Edinburgh: T. and T. Clark, 1909.

Lawrence, William D. "The New Testament Doctrine of the Lordship of Christ." Th.D. dissertation, Dallas Theological Seminary, 1968.

Lawson, Steven J. "The Priority of Biblical Preaching: An Expository Study of Acts 2:42-47." Bibliotheca Sacra 158:630 (April-June 2001):198-217.

Légasse, Simon. "Paul's Pre-Christian Career according to Acts." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 365-90. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Lenski, R. C. H. The Interpretation of the Acts of the Apostles. Reprint ed. Minneapolis: Augsburg Publishing House, 1964.

Levinskaya, Irena. The Book of Acts in Its Diaspora Setting. Vol. 5 of The Book of Acts in Its First Century Setting, edited by Bruce W. Winter. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1996.

Lewellen, Thomas G. "Has Lordship Salvation Been Taught throughout Church History?" Bibliotheca Sacra 147:585 (January-March 1990):54-68.

Lightner, Robert P. Speaking in Tongues and Divine Healing. 2nd ed. Schaumburg, Il: Regular Baptist Press, 1978.

Longenecker, Richard N.. "The Acts of the Apostles." In John-Acts. Vol. 9 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1981.

_____. Paul, Apostle of Liberty. New York: Harper & Row, 1964.

Lumby, J. Rawson. The Acts of the Apostles. Cambridge Greek Testament for Schools and Colleges series. Cambridge: Cambridge University Press, 1885.

MacArthur, John F., Jr. The Charismatics: A Doctrinal Perspective. Grand Rapids: Zondervan Publishing House, 1979.

_____. Faith Works: The Gospel According to the Apostles. Dallas: Word Publishing, 1993.

_____. The Gospel According to Jesus. Grand Rapids: Zondervan Publishing House, Academie Books, 1988.

_____. Justification by Faith. Chicago: Moody Press, 1984.

Macartney, Clarence E. N. Paul the Man. Westwood, NJ: Fleming H. Revell, 1961.

MacLennan, Robert S. and A. Thomas Kraabel. "The God-Fearers--A Literary and Theological Invention." Biblical Archaeology Review 12:5 (September-October 1986):46-53.

Maile, John F. "The Ascension in Luke-Acts." Tyndale Bulletin 37 (1986):29-59.

Malina, Bruce J. "Religion' in the World of Paul." Biblical Theology Bulletin 16:3 (July 1986):92-101.

Malphurs, Aubrey M. "A Theological Critique of the Churches of Christ Doctrine of Soteriology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Man, Ronald E. "The Value of Chiasm for New Testament Interpretation." Bibliotheca Sacra 141:562 (April-June 1984):146-57.

Manek, Jindrich. "The New Exodus in the Books of Luke." Novum Testamentum 2 (1957):8-23.

Manson, T. W. Studies in the Gospels and Epistles. Edited by Matthew Black. Philadelphia: Westminster Press, 1962.

Marshall, I. Howard. "Acts and the Former Treatis.'" In The Book of Acts in Its First Century Setting; Vol. 1: The Book of Acts in Its Ancient Literary Setting, pp. 163-182. Edited by Bruce W. Winter and Andrew D. Clarke. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1993.

_____. The Acts of the Apostles. Tyndale New Testament Commentaries series. Reprint ed. Leicester, England: InterVarsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984.

Mason, Steve. "Chief Priests, Sadducees, Pharisees and Sanhedrin in Acts." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 115-77. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

McClain, Alva J. The Greatness of the Kingdom. Reprint ed. Winona Lake, In.: BMH Books, 1974.

McGee, J. Vernon. Thru the Bible with J. Vernon McGee. 5 vols. Pasadena: Thru the Bible Radio, 1983.

McGrath, Alister E. "Apologetics to the Romans." Bibliotheca Sacra 155:620 (October-December 1998):387-93.

McIntyre, Luther B., Jr. "Baptism and Forgiveness in Acts 2:38." Bibliotheca Sacra 153:609 (January-March 1996):53-62.

McLean, John A. "Did Jesus Correct the Disciples' View of the Kingdom?" Bibliotheca Sacra 151:602 (April-June 1994):215-27.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Willilams. Oxford: Clarendon Press, 1965.

Meisner, Donald R. "Chiasm and the Composition and Message of Paul's Missionary Sermons." S.T.D. thesis, Lutheran School of Theology at Chicago, 1974.

_____. "The Missionary Journeys Narrative: Patterns and Implications." In Perspectives on Luke-Acts, pp. 199-214. Edited by Charles H. Talbert. Danville, Va: Association of Baptist Professors of Religion, 1978.

Merrill, Eugene H. "Paul's Use of About 450 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Metzger, Bruce M. "St. Paul and the Magicians." Princeton Seminary Bulletin 38 (1944):27-30.

Meyer, F. B. Paul: A Servant of Jesus Christ. London: Morgan and Scott, n.d.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Moore, Thomas S. "To the End of the Earth': The Geographical and Ethnic Univarsalism of Acts 1:8 in Light of Isaianic Influence on Luke." Journal of the Evangelical Theological Society 40:3 (September 1997):389-99.

Morgan, G. Campbell. The Acts of the Apostles. New York: Fleming H. Revell Co., 1924; reprint ed., London: Pickering and Inglis, 1965.

_____. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Moule, C. F. D. "Once More, Who Were the Hellenists?" Expository Times 70 (October 1958-September 1959):100-2.

Murphy-O'Connor, Jerome. "The Cenacle--Topographical Setting for Acts 2:44-45." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 303-22. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

_____. "On the Road and on the Sea with St. Paul." Bible Review 1:2 (Summer 1985):38-47.

Murray, George W. "Paul's Corporate Evangelism in the Book of Acts." Bibliotheca Sacra 155:618 (April-June 1998):189-200.

Murray, John. Redemption--Accomplished and Applied. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955.

"Must Christ be Lord to be Savior?" Eternity, September 1959, pp. 14-18, 36-37, 48.

Neil, William, The Acts of the Apostles. New Century Bible Commentary series. London: Marshall, Morgan, and Scott, 1973; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1981.

The New Bible Dictionary. Edited by J. D. Douglas. 1962 ed. S.v. "Cilicia," by E. M. B. Green.

_____. Edited by J. D. Douglas. 1962 ed. S.v. "Judas Iscariot," by R. P. Martin.

The New Scofield Reference Bible. Edited by Frank E. Gaebelien, William Culbertson, et al. New York: Oxford University Press, 1967.

The New Testament in Modern English. Translated by J. B. Phillips. New York: Macmillan Co., 1958.

The Nicene and Post-Nicene Fathers. First series. Edited by Philip Schaff. 14 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

O'Connor, E. D. The Pentecostal Movement in the Catholic Church. Notre Dame: Ave Maria Press, 1971.

Orr, J. Edwin. The Fervent Prayer: The Worldwide Impact of the Great Awakening of 1858. Chicago: Moody Press, 1974.

O'Toole, Robert F. "Acts 2:30 and the Davidic Covenant of Pentecost." Journal of Biblical Literature 102:2 (1983):245-58.

Packer, James I. Evangelism and the Sovereignty of God. Downers Grove, Il: InterVarsity Press, 1961.

Palmer, D. W. "The Literary Background of Acts 1.1-14." New Testament Studies 33:3 (July 1987):427-38.

Pentecost, J. Dwight. "The Apostles' Use of Jesus' Predictions of Judgment on Jerusalem in A.D. 70." In Integrity of Heart, Skillfulness of Hands, pp. 134-43. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Peterson, David. "The Motif of Fulfilment and Purpose of Luke-Acts." In The Book of Acts in Its First Century Setting; Vol. 1: The Book of Acts in Its Ancient Literary Setting, pp. 83-104. Edited by Bruce W. Winter and Andrew D. Clarke. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1993.

Philostratus. The Life of Appollonius. 2 vols. With an English translation by F. C. Conybeare. The Loeb Classical Library. Cambridge: London: William Heinemann, and New York: G. P. Putnam's Sons, 1921.

Pink, Arthur W. Studies on Saving Faith. Swengel, Pa: Reiner Publications, n.d.

Pocock, Michael. "The Role of Encouragement in Leadership." In Integrity of Heart, Skillfulness of Hands, pp. 301-7. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Pollock, A. J. The Apostle Paul and His Missionary Labors. New York: Loizeaux Brothers, n.d.

Praeder, Susan Marie. "The Problem of First Person Narration in Acts." Novum Testamentum 29:3 (July 1987):193-218.

Price, J. Randall. "Prophetic Postponement in Daniel 9 and Other Texts." In Issues in Dispensationalism, pp. 133-65. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Rackham, Richard Belward. The Acts of the Apostles. Westminster Commentaries series. 9th ed. London: Methuen and Co., 1922.

Ramm, Bernard. Rapping about the Spirit. Waco: Word Books, 1974.

Ramsay, William M. The Bearing of Recent Discovery on the Trustworthiness of the New Testament. Reprint ed. Grand Rapids: Baker Book House, 1953.

_____. The Church in the Roman Empire. 3rd ed. London: Hoddar and Stoughton, 1894.

_____. Pictures of the Apostolic Church. London: Hodder & Stoughton, 1910.

_____. St. Paul the Traveller and the Roman Citizen. London: Hoddar and Stoughton, 1897; reprint ed., Grand Rapids: Baker Book House, 1960.

Reinhardt, Wolfgang. "The Population Size of Jerusalem and the Numerical Growth of the Jerusalem Church" In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 237-65. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Richard, Ramesh. "Soteriological Inclusivism and Dispensationalism." Bibliotheca Sacra 151:601 (January-March 1994):85-108.

Riesner, Rainer. "Synagogues in Jerusalem." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 179-211. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Roberts, C.; Skeat, T. C.; and Nock, A. D. "The Guild of Zeus Hypsistos." Harvard Theological Review 29 (1936):39-88.

Robertson, Archibald, and Plummer, Alfred. A Critical and Exegetical Commentary on the First Epistle of St Paul to the Corinthians. International Critical Commentary series. Second ed. Edinburgh: T. & T. Clark, 1963.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Rogers, Cleon L., Jr. "The Davidic Covenant in Acts-Revelation." Bibliotheca Sacra 151:601 (January-March):71-84.

_____. "The Davidic Covenant in the Gospels." Bibliotheca Sacra 150:600 (October-December 1993):458-78.

Rosner, Brian S. "Acts and Biblical History." In The Book of Acts in Its First Century Setting; Vol. 1: The Book of Acts in Its Ancient Literary Setting, pp. 65-82. Edited by Bruce W. Winter and Andrew D. Clarke. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1993.

Ross, Bob L. Acts 2:38 and Baptismal Regeneration. Pasadena, TX.: Pilgrim Publications, 1976.

Ruble, Richard L. "The Doctrine of Dreams." Bibliotheca Sacra 125:500 (October-December 1968):360-64.

Russell, Walt. "The Anointing with the Holy Spirit in Luke-Acts." Trinity Journal 7NS (Spring 1986):47-63.

Ryrie, Charles Caldwell. The Acts of the Apostles. Everyman's Bible Commentary series. Chicago: Moody Press, 1961.

_____. Balancing the Christian Life. Chicago: Moody Press, 1969.

_____. The Basis of the Premillennial Faith. Neptune, N.J.: Loizeaux Brothers, 1953.

_____. "The Christian and Civil Disobedience." Bibliotheca Sacra 127:506 (April-June 1970):153:62.

_____. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism Today. Chicago: Moody Press, 1965.

_____. "The End of the Law." Bibliotheca Sacra 124:495 (July-September 1967):243.

_____. So Great Salvation. Wheaton: Scripture Press Publications, Victor Books, 1989.

_____. You Mean the Bible Teaches That . . . Chicago: Moody Press, 1974.

Sanders, John. "Inclusivism." In What about Those Who Have Never Heard? Three Views on the Destiny of the Unevangelized, pp. 21-55. Edited by John Sanders. Downers Grove: InterVarsity Press, 1995.

Sarles, Ken L. "All Power & Signs." Kindred Spirit 13:2 (Summer 1989):8-11.

_____. "An Appraisal of the Signs and Wonders Movement." Bibliotheca Sacra 145:577 (January-March 1988):57-82.

_____. "A Theological Evaluation of the Prosperity Gospel." Bibliotheca Sacra 143:572 (October-December 1986):329-52.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

_____. "The Presence of the Kingdom and the Life of the Church." Bibliotheca Sacra 145:577 (January-March 1987):30-46.

Schwartz, Joshua. "Peter and Ben Stada in Lydda." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 391-414. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Scofield, C. I. Rightly Dividing the Word of Truth. 1896; reprint ed. Neptune, N.J.: Loizeaux Brothers, n.d.

Schürer, Emil. The History of the Jewish People in the Age of Jesus Christ. Edinburgh: T. & T. Clark, 1979.

Sherrill, John. They Shall Speak with Other Tongues. Old Tappan, NJ: Fleming H. Revell Co., 1964.

Showers, Renald E. Maranatha Our Lord, Come: A Definitive Study of the Rapture of the Church. Bellmawr, Pa.: Friends of Israel Gospel Ministry, 1995.

Smith, James. The Voyage and Shipwreck of St. Paul. London: Longman, Brown, Green, and Longmans, 1848.

Stagg, Frank. The Book of Acts. Nashville: Broadman Press, 1955.

Stewart, James S. A Man in Christ. Reprint ed. London: Hoddar and Stoughton, 1964.

Stonehouse, Ned. "The Gift of the Holy Spirit." Westminster Theological Journal 13 (1949-51):1-15.

Stott, John R. W. Basic Christianity. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1958.

_____. The Message of Acts. Downers Grove: InterVarsity Press, 1990.

Strabo. Geography. 8 vols. With an English translation by Horace Leonard Jones. The Loeb Classical Library. Cambridge: Harvard University Press, and London: William Heinemann, 1960.

Strom, Mark R. "An Old Testament Background to Acts 12. 20-23." New Testament Studies 32:2 (April 1986):289-92.

Suetonius. "The Deified Claudius." In The Lives of the Caesars. Translated by J. C. Rolfe. The Loeb Classical Lubrary. Cambridge, Mass.: and London: Harvard University Press, 1939.

Swindoll, Charles. "Dallas's New Dispensation." Christianity Today, October 25, 1993, pp. 14-15.

Sylva, Dennis D. "The Meaning and Function of Acts 7:46-50." Journal of Biblical Literature 106:2 (1987):261-75.

Tacitus. The Histories. The Loeb Classical Library series. Translated by Clifford H. Moore. London: William Heinemann Ltd., New York: G. P. Putnam's Sons, 1931.

Talbert, Charles H. Literary Patterns, Theological Themes, and the Genre of Luke-Acts. Missoula: Scholars Press, 1974.

_____. Luke and the Gnostics. Nashville: Abingdon Press, 1966.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation. Vol. 2: The Acts of the Apostles. Minneapolis: Fortress Press, 1990.

Tannenbaum, Robert F. "Jews and God-Fearers in the Holy City of Aphradite." Biblical Archaeology Review 12:5 (September-October 1986):54-57.

Tanton, Lanny T. "The Gospel and Water Baptism: A Study of Acts 2:38." Journal of the Grace Evangelical Society 3:1 (Spring 1990):27-52.

Theological Dictionary of the New Testament. S.v. "kyrios," by Werner Foerster.

_____. S.v. "pneuma . . .," by Eduard Schweizer.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Thomas, W. H. Griffith. The Acts of the Apostles: Outline Studies in Primitive Christianity. Chicago: Bible Institute Colportage Association, n.d.

Toussaint, Stanley D. "Acts." In Bible Knowledge Commentary: New Testament, pp. 349-432. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

_____. "The Contingency of the Coming of the Kingdom." In Integrity of Heart, Skillfulness of Hands, pp. 222-37. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Treier, Daniel J. "The Fulfillment of Joel 2:28-32: A Multiple-Lens Approach." Journal of the Evangelical Theological Society 40:1 (March 1997):13-26.

Trites, Allison A. "Church Growth in the Book of Acts." Bibliotheca Sacra 145:578 (April-June 1988):162-73.

Unger, Merrill F. "Archaeology and Paul's Visit to Iconium, Lystra, and Derbe." Bibliotheca Sacra 118:470 (April-June 1961):107-12.

_____. The Baptizing Work of the Holy Spirit. Chicago: Scripture Press, 1953.

_____. "Historical Research and the Church at Thessalonica." Bibliotheca Sacra 119:473 (January-March 1962):38-44.

_____. "Pisidian Antioch and Gospel Penetration of the Greek World." Bibliotheca Sacra 118:469 (January-March 1961):46-53.

_____. "The Significance of Pentecost." Bibliotheca Sacra 122:486 (April-June 1965):169-77.

_____. Zechariah. Grand Rapids: Zondervan Publishing House, 1963.

Unger's Bible Dictionary. Edited by Merrill F. Unger. 1957 ed. S.v. "Herod," by S. L. Bowman.

van Ommeren, Nicholas M. "Was Luke an Accurate Historian? Bibliotheca Sacra 148:589 (January-March 1991):57-71.

van Unnik, W. C. Tarsus or Jerusalem: The City of Paul's Youth. Translated by G. Ogg. London: Epworth, 1962.

Walvoord, John F. "The Ascension of Christ." Bibliotheca Sacra 121:481 (January-March 1964):3-12.

_____. "Biblical Kingdoms Compared and Contrasted." In Issues in Dispensationalism, pp. 75-91. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

_____. The Holy Spirit at Work Today. Chicago: Moody Press, 1973.

_____. Jesus Christ Our Lord. Chicago: Moody Press, 1969.

Warfield, Benjamin B. Counterfeit Miracles. New York: Charles Scribner's Sons, 1918; reprint ed., London: Banner of Truth Trust, 1972.

Weinert, Francis D. "Luke, Stephen, and the Temple in Luke-Acts." Biblical Theology Bulletin 17:3 (July 1987):88-90.

Wenham, John. "The Identification of Luke." Evangelical Quarterly 63:1 (1991):3-44.

Wilkin, Robert N. "An Exegetical Evaluation of the Perseverance of the Saints." Th.D. dissertation, Dallas Theological Seminary, 1982.

_____. "Did H. A. Ironside Teach Commitment Salvation?" Grace Evangelical Society News 4:6 (June 1989):1, 3.

_____. "Repentance and Salvation." Journal of the Grace Evangelical Society 1:1 (Autumn 1988):11-20; 2:1 (Spring 1989):13-26.

_____. "Repentance and Salvation: A Key Gospel Issue." Grace Evangelical Society News 3:6 (June-July 1988):3.

Williams, Ernest Swing. Systematic Theology. 3 vols. Springfield, Mo: Gospel Publishing House, 1953.

Williams, Margaret H. "Palestinian Jewish Personal Names in Acts." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 79-113. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Wimber, John. Power Evangelism. San Francisco: Harper & Row Publishers, 1986.

Winter, B. W. "Providentia for the Widows of 1 Timothy 5:3-16." Tyndale Bulletin 39 (1988):93-99.

Woodbridge, Charles J. A Study of the Book of Acts. Grand Rapids: Baker Book House, 1955.

Zimmerman, Charles. "To This Agree the Words of the Prophets." Grace Journal 4:3 (Fall 1963):28-40.

Zuck, Roy B. "Cheap Grace?" Kindred Spirit 13:2 (Summer 1989):4-7.

_____. "The Doctrine of Conscience." Bibliotheca Sacra 126:504 (October-December 1969):329-40.

Zweck, Dean W. "The Areopagus Speech of Acts 17." Lutheran Theological Journal 21:3 (December 1987):111-22.

Copyright 2003 by Thomas L. Constable

Haydock: Acts (Pendahuluan Kitab)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

====================

Gill: Acts (Pendahuluan Kitab)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Pendahuluan Kitab)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

Arrington, French. The Acts of the Apostles: An Introduction and Commentary . Peabody, MA: Hendrickson, 1988.

Boles, H.L. A Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1941.

Campbell, Alexander. Acts of the Apostles . Nashville: Gospel Advocate, 1858.

Conzelmann, Hans. Acts of the Apostles , trans. James Limburg, A. Thomas Kraabel, Donald Juel. Philadelphia: Fortress, 1987.

Carter, C.W. and Ralph Earle. Acts of the Apostles . Grand Rapids: Zondervan, 1959.

DeWelt, Don. Acts Made Actual . Joplin, MO: College Press, 1969.

Foster, Lewis. "Acts," in The NIV Study Bible . Grand Rapids: Zondervan, 1985.

Harnack, Adolf. The Acts of the Apostles , trans. J.R. Wilkinson. London: Williams & Norgate, 1909.

Haenchen, Ernst. The Acts of the Apostles: A Commentary , trans.Bassil Blackwell. Philadelphia: Westminster, 1971.

Harrison, E.F. Interpreting Acts . Grand Rapids: Zondervan, 1986.

Lake, Kirsopp and H.J. Cadbury. The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 4. Grand Rapids: Baker, 1979.

Lipscomb, David. Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1896.

McGarvey, J.W. New Commentary on the Acts of the Apostles . 2 Vols. in One. Cincinnati: Standard, 1892.

Marshall, I.H. The Acts of the Apostles , Tyndale Commentary. Grand Rapids: Eerdmans, 1980.

Munck, Johannes. The Acts of the Apostles . The Anchor Bible. Garden City, NY: Doubleday, 1967.

Pesch, Rudolf. Die Apostelgeschichte . Teilband I: Apg. 1-12. Zurich: Benziger, 1986.

Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Reese, Gareth. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . Joplin, MO: College Press, 1991.

Williams, C.S.C. A Commentary on the Acts of the Apostles . Harper's New Testament Commentaries. Peabody, MA: Hendrickson, 1988.

Special Studies:

Arrington, French. New Testament Exegesis: Examples . Washington, D.C.: University Press of America, 1977.

Barrett, C.K. The New Testament Background: Selected Documents . New York: Harper & Row, 1961.

Bassler, Jouette. Divine Impartiality: Paul and a Theological Axiom . Chico, CA: Scholars Press, 1982.

Beasley-Murray, George. Baptism in the New Testament . Grand Rapids: Eerdmans, 1974.

Behm, Johannes. "Glossa," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 1. Grand Rapids: Eerdmans, 1964.

Beitzel, Barry. The Moody Atlas of Bible Lands . Chicago: Moody, 1985.

Blaiklock, E.M. "The Acts of the Apostles as a Document of First-Century History," in Apostolic History and the Gospel , ed. Ward Gasque, Ralph Martin. Grand Rapids: Eerdmans, 1970.

Cadbury, H.J. "Roman Law and the Trial of Paul," in The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 5. Grand Rapids: Baker, 1975.

. Style and Literary Method of Luke Part 1. Cambridge: Harvard University Press, 1920.

. The Making of Luke-Acts . New York: MacMillan, 1927.

Casson, Lionel. Ships and Seamanship in the Ancient World . Princeton: Princeton University Press, 1973.

. The Ancient Mariners . New York: Macmillan, 1959.

Conzelmann, Hans. The Theology of St. Luke , trans. G. Buswell. New York: Harper & Row, 1960.

Cottrell, Jack. Baptism: A Biblical Study . Joplin, MO: College Press, 1989.

Dahl, Nils. "The Story of Abraham in Luke-Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Davies, W.D. Paul and Rabbinic Judaism . London: SPCK, 1958.

. The Gospel and the Land . Berkeley: University of California, 1974.

. Torah in the Messianic Age and/or the Age to Come. Philadelphia: SBL, 1952.

Dibelius, Martin. "The Acts of the Apostles in the Setting of the History of Early Christian Literature," in Studies in the Acts of the Apostles , trans. M. Ling. London: SCM, 1956.

. "Paul on the Areopagus," Ibid.

Dunn, J.D.G. Baptism in the Holy Spirit . Philadelphia: Westminster, 1970.

. Jesus and His Spirit . Philadelphia: Westminster, 1975.

Dupont, Jacques. The Salvation of the Gentiles: Essays on the Acts of the Apostles . New York: Paulist, 1967.

. The Sources of Acts: The Present Position , trans. Kathleen Pond. London: Darton, Longman, & Todd, 1964.

Easton, Burton. Early Christianity: The Purpose of Acts and Other Papers , ed. F.C. Grant. London: SPCK, 1955.

Ellis, E.E. Paul's Use of the Old Testament . Grand Rapids: Baker, 1985.

Enslin, Morton. Reapproaching Paul . Philadelphia: Westminster, 1987.

Esler, Philip. Community and Gospel in Luke-Acts: The Social and Political Motivations of Lucan Theology . Cambridge: Cambridge University Press, 1987.

Filson, Floyd. "The Journey Motif in Luke-Acts," in Apostolic History and the Gospel , ed. W.W. Gasque and Ralph Martin. Grand Rapids: Eerdmans, 1970.

Fitzmyer, Joseph. Essays on the Semitic Background of the New Testament . London: Geoffrey Chapman, 1971.

Flew, R.N. Jesus and His Church: A Study of the Idea of the Ecclesia in the New Testament . London: Epworth, 1943.

Gärtner, Bertil. The Areopagus Speech and Natural Revelation . Uppsala: Gleerup, 1955.

Gasque, Ward. A History of the Criticism of the Acts of the Apostles . Tübingen: Mohr, 1975.

Gaston, Lloyd. No Stone on Another: Studies in the Significance of the Fall of Jerusalem in the Synoptic Gospels . Leiden: E.J. Brill, 1970.

Georgi, Dieter. The Opponents of Paul in Second Corinthians . Philadelphia: Fortress, 1986.

Goulder, M.D. Type and History in Acts . London: SPCK, 1964.

Guthrie, Donald. New Testament Introduction . Downers Grove, IL: InterVarsity, 1970.

Hamey, L.A. and J.A. The Roman Engineers . Cambridge: Cambridge University Press, 1981.

Harnack, Adolf. Luke the Physician , trans. J.R. Wilkinson. New York: Putnam's, 1907.

Harris, J.R. Testimonies , I, II. Cambridge: Cambridge University Press, 1916.

Hemer, C.J. The Book of Acts in the Setting of Hellenistic History , ed. Conrad Gempf. Winona Lake, IN: Eisenbrauns, 1990.

Hengel, Martin. Between Jesus and Paul , trans. John Bowden. Philadelphia: Fortress, 1983.

. Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period , trans. John Bowden. 2 Vols. in One. Philadelphia: Fortress, 1981.

Hobart, W.K. The Medical Language of St. Luke . London: Longmans Green, 1882.

Horsley, Richard. Bandits, Prophets, and Messiahs: Popular Movements in the Time of Jesus . New York: Harper and Row, 1985.

Horton, Jr., Fred. "Reflections on the Semitisms of Luke-Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hubbard, Benjamin. "The Role of Commissioning Accounts in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hurd, John. The Origin of 1 Corinthians . London: SPCK, 1965.

Jensen, Irving. Acts: An Independent Study . Chicago: Moody, 1974.

Jeremias, Joachim. Jerusalem in the Time of Jesus , trans. F.H. and C.H. Cave. Philadelphia: Fortress, 1989.

Jervell, Jacob. Luke and the People of God: A New Look at Luke-Acts . Minneapolis: Augsburg, 1979.

Jewett, Paul. Infant Baptism and the Covenant of Grace . Grand Rapids: Eerdmans, 1978.

Jewett, Robert. A Chronology of Paul's Life . Philadelphia: Fortress, 1979.

Johnson, Luke. S haring Possessions: Mandate and Symbol of Faith . Philadelphia: Fortress, 1981.

Kim, Seyoon. The Origin of Paul's Gospel . Tübingen: J.C.B. Mohr, 1981.

Kurz, William. "Luke-Acts and Historiography in the Greek Bible," in SBL Seminar Papers 1980, ed. P.J. Achtemeier. Chico, CA: Scholars Press, 1980.

Ladd, George. A Theology of the New Testament . Grand Rapids: Eerdmans, 1974.

Lohse, Eduard. "Pentekoste," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 6. Grand Rapids: Eerdmans, 1964.

Longenecker, Richard. Paul, Apostle of Liberty . Grand Rapids: Baker, 1977.

McRay, John. Archaeology and the New Testament . Grand Rapids: Baker, 1991.

Maddox, Robert. The Purpose of Luke-Acts . Edinburgh: T & T Clark, 1982.

Manson, T.W. The Servant-Messiah . Cambridge: Cambridge University Press, 1953.

Marshall, I.H. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Martin, Ralph. New Testament Foundations . 2 Vols. Grand Rapids: Eerdmans, 1978.

Miesner, Donald. "The Missionary Journeys Narrative: Patterns and Implications," in Perspective on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Minear, Paul. Images of the Church in the New Testament . Philadelphia: Westminster, 1977.

Moore, G.F. Judaism in the First Centuries of the Christian Era . New York: Schocken, 1971.

Moule, C.F.D. "Obligation in the Ethic of Paul," in Essays in New Testament Interpretation . Cambridge: Cambridge University Press, 1982.

. "The Christology of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Moulton, J.H., W.F. Howard, and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T & T Clark, 1963.

Munck, Johannes. Paul and the Salvation of Mankind , trans. Frank Clarke. Richmond, VA: John Knox, 1959.

Nickle, K.F. The Collection . London: SCM, 1966.

Norden, Eduard. Agnostos Theos . Stuttgart: Teubner, 1923.

O'Neill, J.C. The Theology of Acts in Its Historical Setting . London: SPCK, 1961.

Plevnik, Joseph. What Are They Saying about Paul? New York: Paulist Press, 1986.

Ramsay, William. Luke the Physician . London: Hodder and Stoughton, 1908.

. St. Paul the Traveller and Roman Citizen . Grand Rapids: Baker, 1978.

Richard, Earl. Acts 6:1-8:4: The Author's Method of Composition. Missoula: Scholars Press, 1978.

Rienecker, Fritz. A Linguistic Key to the Greek New Testament , trans. Cleon Rogers, Jr. Grand Rapids: Zondervan, 1980.

Rivkin, Ellis. A Hidden Revolution . Nashville: Abingdon, 1978.

Robertson, A.T. Luke the Historian in Light of Research . Edinburgh: T & T Clark, 1920.

Robinson, J.A.T. Twelve New Testament Studies . London: SCM, 1962.

Robbins, Vernon. "By Land and by Sea: The We-Passages and Ancient Sea Voyages," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Russell, Bob. Making Things Happen: The Power of Christian Leadership . Cincinnati: Standard, 1987.

Sanders, E.P. Paul and Palestinian Judaism . Philadelphia: Fortress, 1977.

Scharlemann, Martin. Stephen: A Singular Saint . Rome: Pontifical Biblical Institute, 1968.

Schürer, Emil. The History of the Jewish People in the Age of Jesus Christ , ed. and rev. Geza Vermes, Fergus Millar, and Matthew Black. Edinburgh: T & T Clark, 1979.

Shepard, J.W. The Life and Letters of the Apostle Paul: An Exegetical Study . Grand Rapids: Eerdmans, 1956.

Sherwin-White, A.N. Roman Society and Roman Law in the New Testament . Oxford: Clarendon, 1963.

Smith, James. The Voyage and Shipwreck of St. Paul , 3rd ed. London: Longmans, Green, and Co., 1866.

Spiro, Abram. "Stephen's Samaritan Backgound," in Johannes Munck, The Acts of the Apostles , Anchor Bible. Garden City, NY: Doubleday, 1967.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Stagg, Frank and Evelyn . Woman in the World of Jesus . Philadelphia: Westminster, 1978.

Stendahl, Krister. "The Apostle Paul and the Introspective Conscience of the West," in Paul among Jews and Gentiles . Philadelphia: Fortress, 1983.

Swidler, Leonard. Biblical Affirmations of Woman . Philadelphia: Westminster, 1979.

Talbert, Charles. Literary Patterns, Theological Themes and the Genre of Luke-Acts . Missoula: Scholars Press, 1974.

Tarn, W.W. and G.T. Griffith. Hellenistic Civilization . Cleveland: World Publishing, 1969.

Torrey, C.C. The Composition and Date of Acts . Cambridge: Harvard University Press, 1916.

Trites, Allison. The New Testament Concept of Witness . Cambridge: Cambridge University Press, 1977.

van Unnik, W.C. "Luke-Acts, A Storm Center in Contemporary Scholarship," in Studies in Luke-Acts , ed. Leander Keck and J.L. Martyn. Philadelphia: Fortress, 1980.

. "Tarsus or Jerusalem: The City of Paul's Youth," trans. G. Ogg, in Sparsa Collecta . Part 1. Leiden: E.J. Brill, 1973.

Veltman, Fred. "The Defense Speeches of Paul in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Via, E.J. "An Interpretation of Acts 7:35-37 from the Perspective of Major Themes in Luke-Acts," in Society of Biblical Literature 1978 Seminar Papters , ed. Paul Achtemeier. Missoula: Scholars Press, 1978.

Vielhauer, Philipp. "On the 'Paulinism' of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Wilson, Stephen. "Law and Judaism in Acts," in SBL Seminar Papers 1980, ed. Paul Achtemeier. Chico, CA: Scholars Press, 1980.

. The Gentiles and the Gentile Mission in Luke-Acts . Cambridge: Cambridge University Press, 1973.

Periodicals:

Acworth, Angus. "Where Was St. Paul Shipwrecked? A Re-examination of the Evidence." JTS 24 (1973): 190-193.

Bamberger, Bernard. "The Sadducees and the Belief in Angels." JBL 82 (1963): 433-435.

Best, Ernest. "Acts XIII.1-3." JTS 11 (1960): 344-348.

Blevins, William. "The Early Church: Acts 1-5." RevEx 71 (1974): 463-474.

Bowker, J.W. "Speeches in Acts." NTS 14 (1968): 96-111.

Bruce, F.F. "Chronological Questions in the Acts of the Apostles." BJRL 68 (1986): 273-295.

Bull, Robert. "Caesarea Maritima: The Search for Herod's City." BAR 8 (1982): 24-41.

Cadbury, H.J. "Erastus of Corinth." JBL 50 (1930): 42-58.

. "Lexical Notes on Luke-Acts: V. Luke and the Horse-Doctors." JBL 52 (1933): 55-65.

Catchpole, David. "Paul, James and the Apostolic Decree." NTS 23 (1977): 428-444.

Cosgrove, Charles. "The Divine dei in Luke-Acts." NovT 26 (1984): 168-190.

Clark, David. "What Went Overboard First?" BTr 26 (1975): 144-146.

Culpepper, R.A. "Paul's Mission to the Gentile World." RevEx 71 (1974): 487-497.

Daube, David. "On Acts 23: Sadducees and Angels." JBL 109 (1990): 493-497.

Davis, J.C. "Another Look at the Relationship between Baptism and Forgiveness of Sins in Acts 2:38." RestQ 24 (1981): 80-88.

Downing, F.G. "Common Ground with Paganism in Luke and Josephus." NTS 28 (1982): 546-559.

Duncan, G.S. "Paul's Ministry in Asia - The Last Phase." NTS 3 (1957): 211-218.

Filson, Floyd. "The Christian Teacher in the First Century." JBL 60 (1941): 317-328.

Fitzgerald, Michael. "The Ship of Saint Paul: Comparative Archaeology." BA 53 (1990): 31-39.

Fitzmyer, Joseph. "The Ascension of Christ and Pentecost." TS 45 (1984): 409-440.

Gilchrist, J.M. "On What Charge Was St. Paul Brought to Rome?" ExpT 78 (1967): 264-266.

Goldsmith, Dale. "Acts 13:33-37: A Pesher on II Samuel 7." JBL 87 (1968): 321-324.

Goodspeed, E.J. "Gaius Titius Justus." JBL 69 (1950): 382-383.

Gordon, Alasdair. "The Fate of Judas according to Acts 1:18." EQ 43 (1971): 97-100.

Greenhut, Zvi. "Burial Cave of the Caiaphas Family." BAR 18 (1992): 29-36.

Haldane, Douglas. "Anchors of Antiquity." BA 53 (1990): 19-24.

Hemer, C.J. "First Person Narrative in Acts 27-28." TB 36 (1985): 97-98.

Hirschfield, Nicolle. "The Ship of St. Paul - Part I: Historical Background." BA 53 (1990): 19-24.

Hohlfelder, Robert. "Caesarea beneath the Sea." BAR 8 (1982): 42-47.

Horsley, G.H.R. "The Inscriptions of Ephesos and the New Testament." NovT 34 (1992): 105-168.

Kepple, Robert. "The Hope of Israel, The Resurrection of the Dead, and Jesus: A Study of Their Relationship in Acts with Particular Regard to the Understanding of Paul's Trial Defense." JETS 20 (1977): 231-241.

Kilgallen, John. "The Function of Stephen's Speech (Acts 7:2-53)." Biblica 70 (1989). 173-193.

Kilpatrick, G.D. "Acts XXIII.23 DEXIOLABOI ." NTS 14 (1963): 393-394.

Kodell, Jerome. "'The Word of God grew': The Ecclesial Tendency of logos in Acts 1,7; 12,24; 19,20." Biblica 55 (1974): 505-519.

Ladouceur, David. "Hellenistic Preconceptions of Shipwreck and Pollution as a Context for Acts 27-28." HTR 73 (1980): 435-449.

Lofthouse, W.F. "The Holy Spirit in the Acts and the Fourth Gospel." ExpT 52 (1940-41): 334-337.

Malherbe, Abraham. "Gentle as Nurse." NovT 12 (1970): 203-217.

Mare, Harold. "Acts 7: Jewish or Samaritan?" WThJ 34 (1971): 1-21.

Mastin, B.A. "Scaeva the Chief Priest." JTS 27 (1976): 405-412.

Meinardus, Otto. "St. Paul Shipwrecked in Dalmatia." BA 39 (1976): 145-147.

Merrill, Eugene. "Paul's Use of 'About 450 Years' in Acts 13:20." BiblThecSac 138 (1981): 246-257.

Metzger, Bruce. "The Meaning of Christ's Ascension." ChrT 10 (1966): 863-864.

Miles, Gary and Garry Trompf. "Luke and Antiphon: The Theology of Acts 27-28 in the Light of Pagan Beliefs about Divine Retribution, Pollution, and Shipwreck." HTR 69 (1976): 259-267.

Nash, Donald. "For the Remission of Sin." ChrSt (3-30-75): 270-272.

Palmer, Darryl. "Acts and the Historical Monograph." TB 43 (1992): 373-388.

Parrat, J.K. "The Rebaptism of the Ephesian Disciples." ExpT (1968): 182-183.

Parker, Pierson. "Once More, Acts and Galatians." JBL 36 (1967): 175-182.

Rapuano, Yehudah. "Did Philip Baptize the Eunuch at Ein Yael?" BAR (1990): 44-49.

Scott, J.J. "Stephen's Speech: A Possible Model for Luke's Historical Method?" JETS 17 (1974): 91-97.

. "The Cornelius Incident in the Light of Its Jewish Setting." JETS 34 (1991): 475-484.

Slater, Thomas. "The Possible Influence of LXX Exodus 20:11 on Acts 14:15." AUSS 30 (1992): 151-152.

Stagg, Frank. "The Unhindered Gospel." RevEx 71 (1974): 451-462.

Stein, Robert. "The Relationship of Galatians 2:1-10 and Acts 15:1-35: Two Neglected Arguments." JETS 17 (1974): 239-242.

Stoops, Jr., R.F. "Riot and Assembly: The Social Context of Acts 19:23-41." JBL 108 (1989): 73-91.

Talbert, Charles. "The Place of the Resurrection in the Theology of Luke." Int 46 (1992): 19-30.

Thornton, T.C.G. "Stephen's Use of Isaiah LXVI.1." JTS 25 (1974): 432-435.

Tiede, David. "The Exaltation of Jesus and the Restoration of Israel in Acts 1." HTR 79 (1986): 278-286.

Trites, Allison. "The Importance of Legal Scenes and Language in the Book of Acts." NovT 16 (1974): 278-284.

Viviano, Benedict and Justin Taylor. "Sadducees, Angels, and Resurrection (Acts 23:8-9)." JBL 111 (1992): 496-498.

Walker, William. "Acts and the Pauline Corpus Reconsidered." JSNT 24 (1985): 3-23.

Wall, Robert. "Successors to 'the Twelve' according to Acts 12:1-17." CBQ 53 (1991): 628-643.

Wilcox, Max. "The 'God-Fearers' in Acts - A Reconsideration." JSNT 13 (1981): 102-122.

Workman, W.P. "A New Date Indication in Acts." ExpT 11 (1900): 316-317.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Garis Besar)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV