Acts 8

1 all. If literally all went, some soon returned (see ix. 26-30). Probably all the more active disciples fled, “except the apostles”: see xi. 19.

except the apostles. It was plainly right that the leaders should remain at the post of danger.

3 he made havoc. Authorised by the Sanhedrin: see xxvi. 10, 11.

into every house. Rather, “into the houses”; “haling” (Old English for “hauling”), or forcibly dragging them thence. Cp. xxvi. 11, and 1 Tim. i. 13.

4. Therefore, etc. Rather, “so then”; referring to ver. 1. That which seemed to threaten the extinction of the Church only hastened the fulfilment of our Lord’s command (i. 8), to carry His gospel “throughout Samaria and Galilee,” and even to distant parts of the world (see xi. 19). For “went everywhere,” read, as R.V., “went about,” i.e., from place to place.

5. Philip. Not Philip the apostle (see ver. 1); but one of the colleagues of Stephen (vi. 5; xxi. 8).

to the city of Samaria. Authorities are divided as to whether we should read “a city of Samaria,” or “the city of Samaria.” The extension of the gospel to Samaria was an epoch in the history of the Church, marking the transition point between its promulgation among the Jews and among the Gentiles.

6 the miracles. Rather, “the signs” (R.V.).

9 used sorcery. Or, “practised magic arts”; perhaps using superior scientific knowledge, and even tricks of legerdemain, to impose on the people. Hence his usual appellation, “Simon Magus.”

bewitched. Rather, “amazed” (R.V.), and so in ver. 11.

10 the great power of God. “The Power of God, called the Great Power.”

13. Then Simon himself believed also. He was convinced that the signs were real, and the doctrine consequently true. It is not said that his heart was changed.

wondered. Or, “was amazed,” R.V. The same word is used that had described the feelings of the Samaritans towards Simon (9, 11). The impression made upon this skilful magician was a striking attestation to the reality of the miracles wrought by Philip.

14. Peter and John. Peter and John were sent probably to examine and confirm Philip’s work, and to communicate the miraculous gifts of the Holy Spirit (15). Thus a very important step was taken (see Matt. x. 5, and note) towards abolishing the distinction between Jew and Gentile. It is observable that “the apostles,” in their collective capacity, here exercise the function of rule, and thus give commission to two of their number to represent them. “Peter, then, was the messenger of the Apostles—the sent one, not the sender” (Stokes). “No single apostle, even though it were a Peter or a John, was elevated above the whole company of the apostles; but each member was subordinate to it. The Romish doctrine of the primacy of the apostle Peter is here decisively refuted” (Lange).

16 in the name. Rather, “into the name.”

20. Thy money perish with thee, etc. An outburst of indignant horror at the proposal; conveying a solemn warning against attempting to make religion a means of worldly gain.

because thou hast thought, etc. Or, “didst think to purchase the gift of God with money.” Simon evidently hoped to make a gain by the transaction. Hence the word “simony.”

21 this matter. Lit., “this word.” Either “this doctrine or gospel, which we preach”; or the gift of the Spirit.

23 the gall of bitterness. That is, malignant depravity; the poison of the serpent being supposed to be formed in the gall: op. Deut. xxiii. 33; Job xx. 14; Rom. iii. 13. “The bondage of iniquity” seems to mean confirmed habits of sin.

24. Pray to the Lord for me, etc. Simon, like Pharaoh (Exod. viii. 28, etc.), appears only to have been anxious to avert dreaded punishment. The traditions respecting his after-life are all doubtful.

26 the angel. Rather, “on angel.”

Gaza. The southernmost city of Palestine (Gen. x. 19), on the route between Syria and Egypt. As there were, and still are, several roads from Jerusalem to Gaza, the words, “which is desert” (or thinly peopled), may have been spoken by the angel to point out which of the routes Philip was to take. Or they may be added by Luke in order to bring the scene more vividly before the readers.

27. Ethiopia. “Ethiopia” (corresponding in part to the Hebrew Cush) here designates the kingdom of Meroë, in Upper Egypt or Nubia. It was governed at this period by a succession of queens, all bearing the hereditary title of “Candace” (see Pliny, Nat. Hist. vi. 29; and Strabo, xvii.).

28 read. Reading aloud (30), as Orientals often do even when reading only to themselves.

32. The place of the Scripture which he read was this, etc. See notes on Isa. liii. 7, 8.

35 opened his mouth. That is, he began a regular discourse, which must have included, not only the person and work, but also the commands of our Lord (36).

37. The verse is quoted by Irenæus, Cyprian,

Jerome, and Augustine, but is omitted in the best MSS. “The insertion,” says Alford, “seems to have been made to suit the formularies of the baptismal liturgies, it being considered strange that the eunuch should have been baptised without some such confession.”

38 and he baptised him. The admission of this descendant of Ham to the Church of Christ, was one instance of the fulfilment of Isa. lvi. 3-6, the closing portion of that great prophecy of Messiah which he was reading (32, 33): see notes on Isa. lvi. 3-8.

39 he went on his way rejoicing. The gospel was thus carried in one direction “to the uttermost ends of the earth” (see i. 8).

40. Azotus. Or, Ashdod: see note on Isa. xx. 1. all the cities. Including, probably, Lydda and Joppa (see ix. 32, 36).

Cæsarea. Cæsarea was a large city, built by Herod the Great, on the west coast of Palestine. Lying almost midway between Joppa and Ptolemais, and having a capacious artificial harbour, it became an important seaport. It was at this time the chief residence of the Roman governor, and contained a large number of Gentiles. Philip appears to have made it the centre of his labours, for he is found there about twenty-five years afterwards (xxi. 8, 9).