ACTS 8 COMMETARYEDITED BY GLE PEASE

1 And Saul approved of their killing him.On that day a great persecution broke out against the church in Jerusalem, and all except the apostles were scattered throughout Judea and Samaria.

BARCLAY, "The first half of the first verse of chapter 8 goes with this section. Saul has entered on the scene. The man who was to become the apostle to the Gentiles thoroughly agreed with the execution of Stephen. But as Augustine said, "The Church owes Paul to the prayer of Stephen." However hard he tried Saul could never forget the way in which Stephen had died. The blood of the martyrs even thus early had begun to be the SEED of the Church.

BARES, "And Saul was consenting ... - Was pleased with his being put to death and approved it. Compare Act_22:20. This part of the verse should have been connected with the previous chapter.

And at that time. - That is, immediately following the death of Stephen. The persecution arose on account of Stephen, Act_11:19. The tumult did not subside when Stephen was killed. The anger of his persecutors continued to be excited against all Christians. They had become so embittered by the zeal and success of the apostles, and by their frequent charges of murder in putting the Son of God to death, that they resolved at once to put a period to their progress and success. This was the first persecution against Christians; the first in a series that terminated only when the religion which they wished to destroy was fully established on the ruins of both Judaism and paganism.

The church - The collection of Christians which were now organized into a church. The church at Jerusalem was the first that was collected.

All scattered - That is, the great mass of Christians.

The regions of Judea ... - See the notes on Mat_2:22.

Except the apostles - Probably the other Christians fled from fear. Why the apostles, who were particularly in danger, did not flee also, is not stated by the historian. Having been, however, more fully instructed than the others, and having been taught their duty by the example and teaching of the Saviour, they resolved, it seems, to remain

and brave the fury of the persecutors. For them to have fled then would have exposed them, as leaders and founders of the new religion, to the charge of timidity and weakness. They therefore resolved to remain in the midst of their persecutors; and a merciful Providence watched over them, and defended them from harm. The dispersion extended not only to Judea and Samaria, but those who fled carried the gospel also to Phenice, Cyprus, and Antioch, Act_11:19. There was a reason why this was permitted. The early converts were Jews. They had strong feelings of attachment to the city of Jerusalem, to the temple, and to the land of their fathers. Yet it was the design of the Lord Jesus that the gospel should be preached everywhere. To accomplish this, he suffered a persecution to rage; and they were scattered abroad, and bore his gospel to other cities and lands. Good thus came out of evil; and the first persecution resulted, as all others have done, in advancing the cause which was intended to be destroyed.

CLARKE, "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.

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.

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.”

GILL, "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_26:10and, 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".

HERY, "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.

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.

JAMISO, "Act_8:1-4. Persecution continued, in which Saul takes a prominent part - How overruled for good.

Saul was consenting unto his death — The word expresses hearty approval.

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.

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.

CALVI, "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 GRATED 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 COTIUALtruce, 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 RET 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 UIVERSAL 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, (Ephesians 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 UMBER, 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, (Mark 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 BEGI 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 180th 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 BEGIIG, 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 IDEED, 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.

BESO, "Acts 8:1-2. And Saul was consenting — ην συνευδοκων τη αναιρεσει αυτου, was consenting with delight; to his death — Or, more literally, was well pleased with his slaughter; for he was so full of rage and malice against the Christian name, that he thought no severities were too great to be exercised on those who thus zealously endeavoured to propagate it. And at that time — εν εκεινη τη ηµερα, in that day, in the very day in which this inhuman murder was committed on Stephen, who leads the van in the glorious army of martyrs; there was a great persecution — Which COTIUED to rage for some time; against the church at Jerusalem —

Which was no sooner planted than it was persecuted, as Christ had often intimated, signifying that tribulation and persecution would arise, because of the WORD, particularly at Jerusalem, that city having been formerly famous for killing the prophets, and stoning them that were sent to it, Matthew 23:37. And now the adversaries of the Christians, having tasted blood, were the more eager to shed it. And they were all scattered abroad — ot all the church, for 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. And devout men — Who feared God more than persecution; carried Stephen to his burial — Having the courage to show themselves openly as the friends of that holy man, whose blood had been so unrighteously shed; and made great lamentation over him — Mourning that the church had lost so excellent an instrument of usefulness, though he himself was so much a gainer by it, as to be the object of COGRATULATIO, rather than condolence.

COFFMA, "A second major division of Acts begins with Acts 8:5; but the first four verses continue to focus upon the church in Jerusalem. The conversion of the Samaritans by Philip is given (Acts 8:5-25), and also the conversion of the Ethiopian (Acts 8:26-40).

And Saul was consenting unto his death. And there arose on that day a great persecution against the church which was in Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles. (Acts 8:1)

This sentence actually belongs to the narrative in the preceding chapter. One is almost shocked at the casual way in which so important a person as Saul of Tarsus is here introduced; but the placement of this announcement in close connection with the martyrdom of Stephen almost demands that the relation between that martyrdom and the conversion of Saul should be observed. As J.S. Howson said:

We cannot dissociate the martyrdom of Stephen from the conversion of Paul. The spectacle of so much constancy, so much faith, so much love, could not be lost. It is hardly too much to say with Augustine that "the church owes Paul to the prayer of Stephen."[1]

The same writer also called attention to the gloom which surrounded the infant church at that time, and to the "brightness which invests the scene of the martyr's last moments."

The first apostle who died was a traitor; and the first Christians whose deaths are recorded were liars and hypocrites. The kingdom of the Son of man was founded in darkness and gloom; but a heavenly light reappeared with the martyrdom of Stephen.[2]On that day a great persecution ... does not mean that all of the persecutions occurred on that day, but that upon that day was initiated a policy of extermination directed against the new faith. God, in this, was overruling the evil which men perpetrated, in order to accomplish the extension of the gospel beyond the boundaries of Jerusalem. The first murderous persecution against the church was launched by the Sanhedrin, both the Sadducees and the Pharisees supporting the campaign to drown the infant church in blood.

Except the apostles ... Barnes observed that:

For them to have fled would have exposed them, as leaders and founders of the new religion, to the charge of timidity and weakness. They remained; and a merciful Providence watched over them and defended them from harm.[3]In time, of course, the apostles would also leave Jerusalem; but for the moment they considered it their duty to remain.

[1] J. S. Howson, Life and Epistles of St. Paul (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1966), p. 62.

[2] Ibid., p. 63.

[3] Albert Barnes, otes on the ew Testament (Grand Rapids, Michigan: Baker Book House, 1953), Vol. Acts, p. 137.

BARCLAY, "THE CHURCH REACHES OUT (Acts 8:1-4)Acts 8:1-40 is an important chapter in the history of the Church. The Church began by being a purely Jewish institution. Acts 6:1-15 shows the first murmurings of the great debate about the acceptance of the Gentiles. Stephen had had a mind far above national delimitations. Acts 8:1-40 shows the Church reaching out. Persecution scattered the Church abroad and where they went they took their gospel. Into Acts 8:1-40 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.

HAVOC OF THE CHURCH (Acts 8:1-4 COTIUED)8:1-4 At that time a great persecution broke out against the church in Jerusalem. They were all scattered abroad throughout the districts of Judaea and Samaria, except the apostles. Pious men carried Stephen away to bury him, and they mourned greatly over him. As for Saul, he ravaged the church. He went into house after house and dragged out both men and WOME and put them under arrest.

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.

COKE, "Acts 8:1. And Saul was consenting unto his death— Dr. Heylin renders this, And Saul was accessary to his death; and he joins it to the last verse of the foregoing chapter. The circumstances relative to St. Paul, recorded by his most intimate and familiar friend, not only shew the fidelity of the historian, but likewise illustrate the miracle of his conversion. It was possibly at this time, when the Christians were so dispersed, that Ananias went to Damascus, ch. Acts 9:10.; while others, after they had preached the gospel in the neighbouring parts, travelled on to Phoenicia, Cyprus, and Antioch. See ch. Acts 11:19.

COSTABLE, "Stephen's execution ignited the first popular persecution of Christian Jews. [ote: See Ernst Bammel, "Jewish Activity against Christians in Palestine ACCORDIG 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.] Luke showed that the early Jerusalem Christians first received a warning (Acts 4:21), then flogging (Acts 5:40), then martyrdom (Acts 7:58-60), then widespread persecution. 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 Thessalonians 2:14) as well as in Samaria. The Greek WORD diesparesen, translated "scattered" here and in Acts 8:4, comes from the verb speiro, used to refer to sowing seed (cf. Matthew 6:26; Matthew 13:3-4; Matthew 13:18; Matthew 25:24; Matthew 25:26; Luke 8:5; Luke 12:24; et al.). The word "diaspora" derives from it. 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 Hebraic Jews.

ELLICOTT, "(1) And Saul was consenting unto his death.—The WORD seems carefully chosen to convey the fact that he did not himself take part in stoning, but contented himself with guiding and directing the murder. He “kept the garments” of the witnesses who flung the stones (Acts 22:20). The statement came, we can scarcely doubt, from St. Paul’s own lips, and in his use of the same word in the passage just referred to, and in Romans 1:32, we may see an indication that he had learnt to see that his guilt in so doing was greater, and not less, than that of the actual murderers.

There was a great persecution against the church.—It is clear that this involved much suffering, imprisonment, as in Acts 8:3, perhaps the spoiling of men’s goods, the being made “a gazing STOCK by reproaches and afflictions” (Hebrews 10:33-34). In St. James’s description of the sufferings of the brethren (James 2:6-7), we may see at once the measure of the violence of the persecution, and the prominence in it (though Saul, the Pharisee, was for the time the chief leader) of the priesthood and the rich Sadducean aristocracy.

Throughout the regions of Judæa and Samaria.—Jerusalem was naturally the chief scene of the persecution, and the neighbouring towns, Hebron, and Gaza, and Lydda, and Joppa, became places of refuge. It was probably to this influx of believers in Christ that we may trace the existence of Christian communities in the two latter cities. (See otes on Acts 9:32; Acts 9:36.) The choice of Samaria was, perhaps, suggested by the hatred of that people to the Jews. Those who were fleeing from a persecution set on foot by the priests and rulers of Jerusalem were almost ipso facto sure of a welcome in eapolis and other cities. But the choice of this as a place of refuge indicated that the barriers of the old antipathy were already in part broken down. What seemed the pressure of circumstances was leading indirectly to the fulfilment of our Lord’s commands, that the disciples should be witnesses in Samaria as well as in Judæa (Acts 1:8). It seems probable, as already suggested (see ote on Acts 7:16), that there was some point of COTACT between the Seven, of whom Stephen was the chief, and that region.

Except the apostles.—The sequel of the history suggests two reasons for their

remaining. (1) The Twelve had learnt the lesson which their Master had taught them, “that the hireling fleeth because he is an hireling” (John 10:13), and would not desert their post. A tradition is recorded by Clement of Alexandria (Strom. vi. 5, § 43) and Eusebius (Hist. v. 13), that the Lord had commanded the Apostles to remain for twelve years in Jerusalem lest any should say “We have not heard,” and after that date to go forth into the world. (2) The persecution which was now raging seems to have been directed specially against those who taught with Stephen, that the “customs” on which the Pharisees laid so much stress should pass away. The Apostles had not as yet proclaimed that truth; had, perhaps, not as yet been led to it. They were conspicuous as worshippers in the Temple, kept themselves from all that was common and unclean (Acts 10:14), held aloof from fellowship with the Gentiles (Acts 10:28). They may well have been PROTECTED by the favour and reverence with which the great body of the people still looked on them, and so have been less exposed than the Seven had been to the violence of the storm. It was probable, in the nature of the case, that the Hellenistic disciples, who had been represented by Stephen, should suffer more than others. It was from them that the next great step in the expansion of the Church in due course came.

MACLARE, "SEED SCATTERED AD TAKIG ROOTActs 8:1 - Acts 8:17.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 8:4, 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 riot 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, but, 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 [Deuteronomy 32:21; Romans 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 reference 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, Acts 10:47, 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’ hand 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 Timothy 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.

PULPIT, "There arose on that day for at that time there was, A.V.; in for at, A.V. Saul was consenting to his death. St. Paul's repeated reference to this sad episode in his life is very touching (see Acts 22:2,0; 1 Corinthians 15:9; 1 Timothy 1:13). (For the WORD συνευδοκεῖν, to consent, see Acts 22:20; Luke 11:48; Romans 1:32; 1 Corinthians 7:12.) Arose on that day. The phrase is manifestly the Hebrew one, אוההso constantly used in Isaiah and the other prophets, not of a SI ,מויב GLE day, but of a longer or shorter time, and means, as the A.V. has it, "at that time," not the particular Tuesday or Wednesday on which Stephen was killed. If St. Luke had meant to state that the persecution set in the very day on which Stephen was stoned, he would have expressed it much more pointedly, and used a different word from It is otherwise with Acts 2:41 and Luke 17:31, where the context defines the .ודוםופןmeaning, and confines it to a specified day; just as the equivalent Hebrew phrase is as commonly applied to a literal day as to a time or period. The context shows which is the sense in which it is used. Here the thing spoken of, the persecution, did not take place on a day. It lasted many days. Therefore חלוסב means here "time." They were all scattered. Just as the wind blows the seed to a distance to fructify in different places. Except the apostles. They, like faithful watchmen, remained at their post, to confirm the souls of those disciples who for one reason or another were unable to flee (for of course the word all must not be pressed strictly), and to exhort them to COTIUE in the faith, as St. Paul did later at Lystra, Iconium, and Antioch (Acts 14:22), and to keep up the nucleus of the Church in the metropolis of Christendom.

PULPIT, "Acts 8:1-8

The fruits of persecution.

Persecution is Satan's instrument for CHECKIG and, if possible, destroying the

truth of God. Our Savior reminds us, in the sermon on the mount, how the prophets, who spake to the people in the ame of God, had been persecuted of old; and foretold how the prophets and wise men and scribes whom he would send should, in like manner, be scourged and persecuted, killed and crucified. And the history of the Church, from the first imprisonment of the apostles related in Acts 4:1-37. down to the present day, shows the truth of the prediction. Some of the springs and causes of persecution were noted in the homiletics on Acts 4:1-31. Our attention shall now be turned to the fruits of persecution.

I. THE FIRST EFFECT OF THE PERSECUTIO THAT AROSE UPO THE DEATH OF STEPHE WAS THE DISPERSIO OF THE DISCIPLES. In accordance with the Lord's directions (Matthew 10:23), they fled, to save their lives, from the city of Jerusalem to the neighboring cities of Judaea and Samaria. But wherever they went they preached the WORD. Thus the immediate effect of the persecution raised at Jerusalem for the extirpation of the faith of Jesus Christ was that that faith was carried into cities and districts and countries where it might never have been heard of but for the persecutions. Samaria heard the gospel; it was DEPOSITED in the heart of the eunuch for dissemination in Ethiopia. From Azotus to Caesarea it was proclaimed aloud. It passed on to Phoenicia and Cyprus and Antioch. It took deep root in Antioch, and was passed on from thence through all Asia and on into Europe.

II. AOTHER EFFECT OF THE PERSECUTIO WAS THE BREAKIG DOW OF OPPOSIG BARRIERS OF HABIT, OPIIO, AD PREJUDICE. If the rulers and priests, the scribes and Pharisees, had accepted the gospel, it might have been a very hard matter to separate it from circumcision and from the temple and from exclusive Judaism. It might have been very long before Jewish Christians would have turned in a spirit of love and brotherhood to their Samaritan neighbors, or sent a messenger to Ethiopia, or planted the first community who called themselves Christians in the great heathen city of Antioch. Endless scruples, hesitations, difficulties, would have barred the way. But persecution quickened with a marvelous impulse the logic of reason and benevolence, ay, and of faith too. By the force of circumstances, the persecuted disciples, expelled from country and home by their own flesh and blood, found themselves drawn into the closest bonds with those who were not Jews, and as it were compelled to tell them of the love of Jesus, and then to feel that that love made them both one. It would have taken generations, perhaps, to do what persecution did in a day. Persecution cut the Gordian knot which the fingers of human reason would, perhaps, never have untied; and the great persecutor himself might never have become the great chief and prince that he was in the Church of the Gentiles, had it not been fur the part that he had played in persecuting it in times past.

III. OR MUST WE OVERLOOK THE IFLUECE OF PERSECUTIOS WHE EDURED I THE TRUE MARTYR'S SPIRIT, I DEEPEIG AD HEIGHTEIG THE FAITH, THE ZEAL, AD THE LOVE OF THE DISCIPLE. The fire of the spiritual life in the soul of the saint burns brightest in the darkest hours of earthly tribulation. The love of Christ, the hope of glory, the

preciousness of the gospel, are never, perhaps, felt in their living power so fully as when the LIGHTS and fires of earthly joy and comforts are extinguished. Then, in the presence, so to speak, of Christ's unveiled power and glory, charity and boldness, zeal and self-sacrifice, are at their highest pitch, and the making known to others the glad tidings of great joy seems to be the only thing worth living for. So that the fruit of persecution is to be seen in a noble army of martyrs and confessors, qualified to the very highest extent, and eager in the very highest degree, to preach far and wide the unsearchable riches of Christ, and in extraordinary accessions to the numbers of the persecuted Church.

IV. OTHER FRUITS OF PERSECUTIO, SUCH AS EXHIBITIG TO THE EYES OF THE WORLD THE REALITY OF THAT RELIGIO WHICH THEY DESPISE, HOLDIG UP TO ITS ADMIRATIO THE TRUE CHARACTERS OF THOSE WHOM IT PERSECUTES, AD SHOWIG THE HOPELESSESS OF STAMPIG OUT THAT FIRE WHICH IS FED FROM THE LIVE COALS OF GOD'S ALTAR I HEAVE, AD MAY MORE, IT WOULD RE EASY TO EUMERATE.

But these must suffice to teach us that the malice of Satan is no MATCH for the power of God; but that the Church will eventually shine forth in all the brighter beauty of holiness for the efforts that have been made for her disfigurement and utter overthrow.

PULPIT, "Acts 8:1-4

Perversion and restoration.

These verses SUGGEST—

I. HOW FAR FROM RIGHT FEELIG WILL WROG THOUGHTS LEAD ME ASTRAY.

"Saul was consenting [rejoicing] unto his death" (Acts 8:1). "Saul made havoc of [was ravaging] the Church," etc. (Acts 8:3). The death of the first martyr, which was so utterly shameful to those who compassed it, and so deeply regrettable from a human estimate, was, in the eyes of Saul, a thing in which to triumph with savage pleasure. And this dreadful satisfaction of his grew out of strong religious convictions—he hated Stephen so passionately because he clung to "the Law" so tenaciously. or was this his only manifestation of distorted feeling. He was not satisfied with the stoning of Stephen; he joined heartily in the persecution which broke up Christian families and caused their general dispersion (Acts 8:2), himself being the most prominent agent of the council; neither ordinary humanity, nor the gentleness which should come with a liberal education, nor the tenderness which is due to womanly feeling, laying any restraint upon him. Every wiser, kinder, more generous sentiment was lost in a violent, relentless, unpitying fanaticism. So does error pervert the mind and distort the impulses and abuse the energies of the soul.

Before we lend ourselves to any cause, before we plunge into any strife, let us very carefully and devoutly weigh the question whether we are really right, whether our traditions are not leading us astray as men's inherited notions have led them astray from the truth, whether, before we act with a burning zeal, we must not alter our POSITIO or even change our side. ot till we have an intelligent assurance that we are in the right should we act with enthusiasm and severity; else we may be cherishing feelings and doing actions which are diabolical rather than Divine.

II. How MUCH HOLY EARESTESS MAY BE CALLED TO SUFFER, The Christians of those early times were called:

1. To sympathize, with painful intensity, with a suffering man. If Saul was consenting to his death, with what lacerated and bleeding hearts did his Christian friends see the first martyr die! They" made great lamentation over him" (Acts 8:2).

2. To be distressed for a bereaved and weakened Church. The cause of Christ could ill spare (so they would naturally feel) such an eloquent and earnest advocate as he whose tongue had been so cruelly silenced; they must have lamented the loss which, as men bent on a high and noble mission, they had sustained.

3. To endure serious trouble in their own circumstances. There was "great persecution … and they were all scattered abroad" (Acts 8:1). This must have involved a painful severance of family ties and a serious disturbance in BUSIESS life. Holy earnestness has similar sufferings to endure now.

III. HOW WODROUSLY GOD OVERRULES EVERYTHIG. (Acts 8:4.) He:

1. How vain and foolish, as well as guilty, is it to fight against God!

2. How confidently may we who are co-workers with him await the issue! The angry and threatening storm which is on the horizon will perhaps only speed the good vessel of the truth and bring her sooner to the haven.—C.

PULPIT, "Acts 8:1-13

Incidents of persecution and dispersion.

I. A GLIMPSE OF SAUL THE PERSECUTOR. Though brief and passing, it is very significant. He was a party to the execution of Stephen. Saul was full of ignorance and BLID passion. What he afterwards felt about his conduct is expressed in 1 Timothy 1:3. This example should be a standing warning to us against trust in mere feeling and enthusiasm. The fumes of anger and violence are no signs of pure glowing zeal for the truth, but rather of the spirit that is set on fire of hell. It is when we are most passionately excited in the cause of party conflict that we have most need to be on our guard. Bitter was the remorse of Saul of Tarsus for his complicity in the murder of Stephen. Hard was it for him to forgive himself. It

was the triumph of Divine love in his heart when he could trust that through it he had been forgiven.

II. THE EFFECTS OF PERSECUTIO. It leads to dispersion, and dispersion to the dissemination of the truth. Through the country of Judaea and Samaria the scattered ones went, leaving in every village, in every house and heart, stirring memories, new thoughts. And Saul, like a ravaging wolf, went on his blind course. There is a general historical lesson here. Persecution is ever the symptom of intellectual change. The old dragon is ever ready to devour the child of the woman. The hellish Python would wrestle with the glorious Apollo. Herod would put to death the child Jesus. Saul would slay the infant Church. But the victory of eternal light and love is not doubtful. "They that were scattered in different directions went in different directions evangelizing the world." How beautiful is this! The true weapon with which to meet the SWORD is the Word. The policy of the persecutor is of all the blindest. He stimulates the movement he aims to crush. In every manly spirit opposition rouses new energy. We love more dearly the truth for which we have to fight and suffer. It is in the laws of the spiritual world that persecutions should ever bring a violent reaction in favor of the principles of the persecuted. When Christianity is patronized it becomes corrupt. When through persecution it is thrown back upon the ground of its first principles, it springs up with new life and vigor.

III. THE WORK OF PHILIP. Well does it stand in contrast with that of Saul in this glimpse of early Christianity. Saul, the wolf amidst the fold, breathing out threats and slaughter; Philip, as the shepherd, feeding and healing and comforting. Again and again we have the repetition of the true effects of Christianity. Good WORDS are spoken, which command attention and do good to the soul; good deeds are done to the suffering body, which are evident "signs" of a Divine presence and power to heal, and therefore of a Divine and loving will. And joy ever breaks out—the reflection of recovered freedom in the body and the soul—in every city. These, then, are the constant evidences of Christianity. o other "apologetic" can be needed, for this is invincible. Without it the subtlest arguments are unavailing.

IV. THE TRIUMPH OF CHRISTIAIITY OVER SUPERSTITIO. Simon the Magus is the type of those who work upon the imagination of the people, as contrasted with the true Christian teacher who appeals to the conscience. What was to decide between the genuine teacher and healer and the eloquent and skilful quack? Close is the shadow to the LIGHT in all the course of the gospel. In the individual conscience lies the test. To that God speaks; that in every age is the mirror of the truth. And to the truth and to God the conscience of the impostor bears witness. Simon believed in the WORD of Philip, and became by baptism a professor of the new creed. It is said that he was astonished at the signs and peat wonders which occurred. What we call" sensationalism" in the mind, the craving for the wonder, is the spurious form of a true instinct. Men must see in order to be convinced; when conviction is attained, they can afterwards walk by faith in regions where sight is not possible. We never change the habit of our thought until we find something inexplicable where before all was plain and simple—something wondrous

where we only recognized the commonplace. To ask for belief without giving evidence is to insult the conscience, to refuse belief when the evidence is clear is to deny to one's self the possibility of guidance when the evidence is not altogether clear. Let men take the evidence which is clear to them, and act upon it; that is SAFE for the time, and the rest will become clearer by-and-by. But the case of Simon shows how void is any kind of mere conviction unless it be followed by the corresponding act of will. Simon was convinced, but not converted. The light penetrated his intelligence, but failed to move his heart.—J.

BIBLICAL ILLUSTRATOR, "And Saul was consenting to his death.

Three great figures in the Church

I. The persecuting Saul. In this part of the narrative the name of Saul occurs three times (Act_7:58; Act_8:1; Act_8:3). How quick the development and how sure! First of all, he watched the clothes of the men who stoned Stephen; then he expressed in every feature of his face satisfaction at the martyr’s death; and then he took up the matter earnestly himself with both hands. He struck the Church as it had never been struck before. The taste for blood is an acquired taste, but “it grows by what it feeds on.” This man Saul began as he ended. There was nothing ambiguous about him. A tremendous foe, a glorious friend! We see from this part of the narrative—

1. The power of the Christian religion to excite the worst passions of men. It is a “savour of life unto life, or of death unto death.” Christianity either kills or saves. We have become so familiar with it externally as to cast a doubt upon this. It has become possible for nominal Christian believers to care nothing about their faith. The age has been seized with what is known as a horror of dogmatism. But Christianity has no reason for its existence if it be not positive. Poetry may hold parley with prose fiction, because they belong to the same category. But arithmetic does not say, “If you will allow me, I may venture to suggest that the multiplication of such and such numbers may possibly result in such and such a total.” Now, in proportion as any religion is true, can it not stoop to the holding of conversation with anybody. It is not a suggestion—it is a revelation. It is not a puzzle, to which a hundred answers may be given by wits keen at guessing; it is an oracle. Can you wonder, then, that a religion which claimed to be the very voice and glory of God, should have encountered unpitying and most malignant hostility? If it could have come crouchingly, or apologetically, and have said, “I think, I suggest, I hope,” it might have been heard at the world’s convenience. But being with angels’ songs true, it raised the world into antagonism and deadly conflict. So will every true life. We have no enemies because we have no gospel. We pass along pretty easily, because we annoy no man’s prejudices or naughtinesses. We dash no man’s gods to the ground; we stamp on no man’s idolatries; and so we have no martyrs. In olden times Christianity attacked the most formidable citadels of thought, prejudice, and error, and brought upon itself the fist of angry retaliation.

2. That the success of the enemy was turned into his deadliest failure. “They that were scattered” (Act_8:4), did not go everywhere with shame burning on their cheek, nor whining and moaning that they were doomed to a useless life. They were made evangelists by suffering. That is the true way of treating every kind of assault. When the pulpit is assailed as being behind the age, let the pulpit preach better than ever and more than ever, and let that be its triumphant reply. When Christianity is assailed, publish it the more. Evangelisation is the best reply to every form of assault.

3. Christianity followed by its proper result. “And there was great joy in that city.” Joy was a

word that was early associated with Christianity. Said the angel, “I bring you good tidings of great joy.” Where now is that singing, holy joy? We have lost the music, we have retained the tears. The revelling is now in the other house.

II. The dead Stephen. Already there are two graves in the early Church. In the one lie Ananias and Sapphira, in the grave opened to-day there lies Stephen. In one or other of these graves we must be buried! Over the first there was no lamentation. Sad grave! The liars’ retreat, the hypocrites’ nameless hiding-place! Will you be buried there? Then there is the good man’s grave, which is not a grave at all, it is so full of peace and promise, will you be buried there? The road to it is rough, but the rest is deep and sweet, and the waking immortality! Will you so live that you will be much missed for good-doing?

III. The evangelistic Philip (Act_8:5). Stephen dead, Philip taking his place—that is the military rule! The next man, Forward! “Who will be baptized for the dead?” When Stephen was killed the remainder of the seven did not take fright and run away in cowardly terror, but Philip, the next man, took up the vacant place, and preached Christ in Samaria. Who will take up the places of the great men and the good men? Is the Church to be a broken line, or a solid and invincible square? These three great figures are still in the Church. Our Stephens are not dead. We see them no more in the flesh, but they are mightier than ever since they have ascended to heaven, having left behind them the inspiration of a noble example. John Bunyan is more alive to-day than he was when he wrote the “Pilgrim’s Progress.” John Wesley is more alive to-day than he was when he began to preach the Word in England. Your child is not dead when its memory leads you to do some kindness to some other child. Our fathers, heroic and noble, are not dead, when we are able at their graves to relight torches and go on with our sacred work. We cannot peruse a narrative of this kind without feeling that we are in a great succession, and that we ought to be in proportion great successors. (J. Parker, D. D.)

Stephen and Saul

One of the greatest demands that the Church makes on us is when she summons us to pass abruptly from Christmas Day to the feast of St. Stephen; from the peaceful joy of the holy family and angel songs to the violence of the mob; from the King of angels to the first who bore witness to his faith and patience. At a scene like that of St. Stephen’s martyrdom it is a relief to place ourselves in the position of a bystander. There stands Saul, the very antithesis of Stephen, young and enthusiastic as he, but passionately attached to Pharisaism as Stephen was to the gospel. As we know Paul in his Epistles, his great characteristic gift was sympathy. How then could he have consented to this tragedy?

I. The reasons for his consent.

1. He was following the stream of opinion. All Jerusalem agreed that Stephen deserved his fate; and Paul had as yet no reason for resisting the will of the majority.

2. He was following the instincts of religious loyalty as he understood them. To him Stephen was a rebel against authority.

3. He was following the instincts of piety. The charge against him was that he calumniated God, Moses,the temple, and the law. The first was clearly an inference from the rest, and about the rest there was this much truth, that he no doubt preached to the Christians against attending temple worship. This he thought was at variance with the world-wide mission of Christ. Accordingly he proved before the Sanhedrin that there was nothing to show that God’s presence was confined to the Promised Land, much less to a particular spot in it. All this to Paul was a blasphemous novelty.

II. His reflections on the tragedy. When all was over the memories of what had passed came back, and as he saw Stephen’s death in retrospect he felt the force of three forms of power—suffering, sanctity, truth.

1. Suffering is power—

(1) When it is voluntary. This stirs in us a fellow feeling even when undergone for an object we condemn.

(2) This power is great in proportion to the sacrifice it involves. The deaths of the very old or young touch us less than that of a young man just reaching and conscious of the maturity of his faculties. He gives the best human nature has to give. So it was with ,Stephen, and Saul as he remembered this young manly life crushed out felt the power of suffering.

2. Sanctity is power, greatest when associated with suffering. Stephen was not merely good, keeping clear of what is evil; he was holy. He had a spirit that reflects a higher world—“full of faith and of the Holy Ghost.” This sanctity illuminated his bodily frame, and was made perfectly plain in his dying prayer. This was not lost on Saul.

3. Truth is power. When Saul heard of Stephen’s declaration his whole soul rose against it; yet the ideas of Stephen’s speech haunted the young Pharisee, and became the great characteristic positions of his after ministry.

4. These three characteristics of the martyr find their perfect ,embodiment only in Christ.

III. Closing considerations.

1. The view a Christian should take of an opponent of Christian truth—that of a possible convert and ally.

2. What persecutors can and cannot do. They can put clown a given belief by extermination as Christianity was crushed out in Northern Africa and Protestantism in Spain. But if persecution does not exterminate it only fans the flame, as did the persecuting emperors and Queen Mary. The persecution begun by the death of Stephen only contributed to the spread of the gospel.

3. The criminal folly of persecution by Christians since it is an attempt to achieve by outward and mechanical violence results which to be worth anything before God must be the product of His converting grace.

4. The signal service which martyrs have rendered to the world—enriching his country, church, age, with new and invigorating ideas of truth, and therefore while other sufferers die and are forgotten, the martyr rightly has his place in the calendar of the Church and in the hearts of her faithful children. (Canon Liddon.)

After Stephen, Paul

It is said of John Huss that, on a countryman throwing a faggot at his head, he exclaimed, “Oh, holy simplicity! God send thee better light! You roast the goose now, but a swan shall come after me, and he shall escape your fire.” Oddly enough, “Huss” is the Bohemian for “goose,” while the meaning of “Luther” is “a swan.”

Strong contrasts of moral character

(texts, and Act_9:5; Act_9:11):—Here is moral character—

I. Quiescently consenting to the wrong (verse 1). From Stephen’s death Saul would no doubt catch the inspiration of his future life. His Jewish education has fitted him for this crisis. He was quite prepared to guard the clothes of those who would slay a Christian. Here, then, he stands at his post calmly and unmoved, the subject of two extreme influences, the surging, passionate mob, and the earnest prayer of the martyr. This event was educational to Saul. The manly conduct, earnest speech, and saintly death of Stephen, would appeal to his diviner sentiments; while the tumult and murderous intentions of the crowd would influence his baser side. To which will he yield? All the force of his past life inclines to the latter. But cannot that pale face and devout appeal to heaven overcome his prejudice? No! he leaves the scene with a cold determination to make it typical of his future. But, as a thought may lurk in the mind, concealed and unrecognised, so the impulses awakened in the heart of Saul by this event only awaited the further touch of the Divine Spirit to make them the master powers of his soul. Who can tell the formative power which one event may exercise upon our lives? But let us not think that we can stand to look at sin without sharing its guilt.

II. In determined hostility to the right (verse 3). This hostility was—

1. Daring. “The Church,” He might strive to pluck the stars from the Divine grasp, but to touch the object of God’s peculiar care was beyond description bold. We wonder that men dare to attack the Church, or to plot injury against it. Such conduct is a proof of their hardihood, or they would be awed by her holy presence and Divine Protector.

2. Extensive. “Made havoc.” It often appears strange that God should permit men to pursue, sometimes unchecked, a course of determined harm to His Church. This fact almost staggers reason, and only faith can repose in its rectitude and wisdom. But men need not take the sword; the tale of the tattler, the formality of the hypocrite is sufficient.

3. Impudent. “Entering into every house.” What right had Saul in another man’s house, and especially for such a purpose? A man’s house is sacred, consecrated to family union and love. No stranger unbidden, no foe should enter. But religious bigotry thinks not of social usage, much less of Christian courtesy.

4. Inhuman. “Haling men and women.” When bigotry once gets possession of a man, it yields to no argument, not even to that of tender womanhood. See what quiescent sin comes to. Men that commence by keeping the clothes of persecutors, soon become persecutors themselves. The path of sin is ever downward.

III. Aroused and inquiring (Act_9:5). The transitions of moral character are often—

1. Sudden. Saul little expected in a few months to be praying to the very Being whose followers he was murdering; he was on an errand of rage, and he never thought that it would turn out a mission of mercy to himself

2. Overwhelming. Saul is almost stunned. His moral being is altogether confused. The change now working within his soul is too great to be made calmly. The only relief of his half-unconscious soul is the cry, “What wilt Thou have me to do?”

3. Astonishing to others. What would the Jewish council say to the change that had come over Saul? The disciples of Christ received him half with suspicion. What an impression would his conversion make upon the general public!

4. Productive of great results to mankind. How many have received truth and benefit through the toils of the Apostle Paul during his life; and how many minds has he instructed, how many souls has he aided in life’s struggles by his writings! Thus we see that the sudden changes that come over moral character are often productive of great results to the individual himself, and to mankind at large.

IV. In communion with God (Act_9:11).

1. Prayer is an index to character. The praying man is not Saul the persecutor, but Saul the penitent sinner. Persecutors do not pray to Jesus Christ. Whenever you see a man in earnest prayer to Christ, you may have some idea of his moral character.

2. Prayer is a reason for help. Ananias was to go to Saul and instruct him, “for behold he prayeth.” No matter what our circumstances, if we will but pray, God will send His aid and comfort. It is not the rule of heaven to help a prayerless soul. Do you know of a penitent soul, it is your duty to take to it a message of peace and hope.

3. A life commenced by prayer is likely to be useful. Has not Paul been useful to the Church and the world? And why? Was it not because God could say of him, “Behold, he prayeth.”

4. God notices the first prayer of contrition and calls attention to it. “Behold.” It is an interesting sight even to heaven.

5. God sends succour to contrite souls. Has He not frequently sent an Ananias to you, fellow sinner? What have been the moral contrasts of your life? Is there a Damascus journey amongst them? Conclusion: Learn not to entirely estimate the character of men from a past remembrance of them. Suppose an associate of Saul’s who had known him in the earlier part of his life, but who had not seen him for some time, had spoken of him as a persecutor and Jewish bigot, how mistaken would have been his opinion, and how unjust to the converted apostle! We should not be hasty to pass an opinion on our friends from a past remembrance of them. They may have since undergone a moral change for the better. (J. S. Exell, M. A.)

The wonderful ways of the Lord in the propagation of His kingdom

1. The martyr Stephen waters the Church with his blood.

2. The raging Saul serves, even as a persecutor, unconsciously to the extension of the kingdom of Christ.

3. The fugitive Christians are the first messengers of the gospel to a distance. (K. Gerok.)

And at that town there was a great persecution.—

The persecution after Stephen

Here we have—

I. A man who became the greatest apostle of Christianity acting as its most milignant foe.

1. Saul was an accomplice in the martyrdom of Stephen, and rejoiced in it (Act_7:58; Act_22:20).

2. He was an infuriated leader in the general persecution. The word “made havoc” is commonly applied to wild beasts (Act_21:10; Gal_1:6). Now the fact that this man became the greatest apostle Demonstrates—

(1) The greatness of his conversion.

(2) The power of the gospel.

(3) The infinitude of Divine mercy.

II. Men rising above the most powerfully hostile circumstances.

1. The apostles stood calmly in the scene where their lives were in the most imminent danger, and when most of their fellow disciples had fled.

2. Devout men discharged a duty most exciting to the rage of their enemies. Away, then, with the dogma that man is the creature of circumstances. He is only so as he loses his manhood.

III. The most intolerant persecution furthering the cause of truth Persecution—

1. Throws the persecuted more and more on their God.

2. It enables them to furnish in their lives a nobler manifestation of Christianity to the world; more earnest, united, devout.

3. It awakens general sympathy among men on their behalf, and thus disposes them to attend to their teachings. (D. Thomas, D. D.)

The effect of persecution

The sacred fire, which might have burnt low on the hearth of the upper chamber of Jerusalem, was kindled into fresh heat and splendour when its brands were scattered over all Judaea and Samaria, and circumcised Gentiles were admitted by baptism into the fold of Christ. (Archdeacon Farrar.)

They were all scattered abroad.—

The dispersion

Jerusalem was naturally the chief scene of the persecution, and the neighbouring towns, Hebron, and Gaza, and Lydda, and Joppa, became places of refuge. It was probably to this influx of believers in Christ that we may trace the existence of Christian communities in the two latter cities. The choice of Samaria was, perhaps, suggested by the hatred of that people to the Jews. Those who were fleeing from a persecution set on foot by the priests and rulers of Jerusalem were almost ipso facto sure of a welcome in Neapolis and other cities. But the choice of this as a place of refuge indicated that the barriers of the old antipathy were already in part broken down. What seemed the pressure of circumstances was leading directly to the fulfilment of our Lord’s commands, that the disciples should be witnesses in Samaria as well as in Judaea (Act_1:8). (Dean Plumptre.)

The extension of the Church

I. God intended that His Church should be scattered all over the world.

1. There was a tendency in our humanity at first to remain together; hence the first grey fathers endeavoured to build a central tower around which the race should rally. But God confounded their language, and scattered them that they might people the world. Jerusalem was first the central point of Christianity, and the tendency doubtless was to keep the centre strong. I have often heard the argument, “Do not have too many out-stations, keep up a strong central force.” But God’s plan was that the holy force should be distributed; the holy seed must be sown—to do this the Lord used the rough hand of persecution. One went this way, and one the other; and the faithful were scattered.

2. Every Church endowed with the Spirit will be spread abroad. God never means the Church to be shut up in a shell or, like ointment, enclosed in a box. The precious perfume of the gospel must be poured forth to sweeten the air. Now that persecution has ceased godly men are scattered through the necessity of earning a livelihood. Sometimes we regret that young men should have to go to a distance, that families should have to migrate. But does not the Lord by this means sow the good seed widely? It is very pleasant to be comfortably settled under an edifying ministry, but the Lord has need of some of His servants in places where there is no light; and they ought of themselves to scatter voluntarily. Every Christian should say, “Where can I do most good?” And if we will not go afield willingly, God may use providential necessity as the forcible means of our dispersion.

II. God’s design is not the scattering in itself, but scattering of a purpose—to preach the Word. The word “proclaim” is not quite so subject to the modern sense which has spoiled the word “preach.” The latter has come to be a sort of official term for delivering a set discourse; whereas gospel preaching is telling the gospel out in any way. Note—

1. The universality of the work of evangelising. All the scattered went everywhere; there does not seem to have been any exception. You thought it would read “the apostles,” but they were just the people who did not go at all. Generals may have to stand still in the centre of the battle to direct the forces; but this was soldiers’ battles, and of this sort all the battles of the Cross ought to be.

2. There were no personal distinctions. It is not said that ministers preached the Word, scarcely anything has been more injurious to the kingdom of Christ than the distinction between clergy and laity. No such distinction appears in the Bible. “Ye are God’s Kle?ros”: all God’s saints are God’s inheritance. “Ye are a royal priesthood.” Though God gives to His Church apostles, teachers, pastors, etc., yet not by way of setting up a professional caste who are to do all the work while others sit still. Every converted man is to teach what he knows. (C. H. Spurgeon.)

The scattered Church; or good out of evil

History is God teaching by example. The worst things in history are not necessarily without some elements which may be Divinely used for good. The reins never fall out of the guiding hand. The heathen rage. But the Lord sits as King in Zion. The contrasted lights and shadows of this narrative deserve, and will repay, closest attention.

I. Human sympathy and kindness manifest themselves amid exultant cruelty. The phrase in relation to Saul means to approve, take pleasure and delight in what others have done. He was “exceedingly mad” against the believers in Jesus. Amid such manifestations of cruel depravity there were devout men who carried the mangled remains of the martyred deacon to a reverent burial. The phrase refers to the better elements of Jewish society—the moderate men who hated persecution. Violence always overreaches itself. Sympathy is awakened when wrong is boasting its victories. Stephen dies; but those who fear God, although they have not adopted his faith, are emboldened to breast the currents of unjust opinion and to go in the face of the mob who applaud an infamous deed. It was the same in the case of Jesus, who was buried by Joseph and Nicodemus in Joseph’s garden. History is full of such contrasts. Humanity has its recoil from injustice and violence. Successful villainy is always ruinous. Passions, ecclesiastical or political, satiated with blood, involve blunder as well as crime. Religious animosities are met by this immense force in human nature, and there is no withstanding the influence of that pity which unjust violence evokes. The tears shed over a martyred corpse are more potent than the mightiest engines of persecution.

II. Adversity and persecution are overruled by the ascended Lord for the extension of the Church. The signal, by Stephen’s death, was given for a general outbreak to exterminate the Christians. When wild beasts taste blood their fury becomes madness. “As for Saul.” The word used means violent outrage and physical maltreatment. He made a ruin of the Church by brutal and bloody assaults on the persons of its members. Oriental religious fanaticism has always been tigerish in its cruelty. Beneath the Crescent have been wrought deeds of blood which have cursed and doomed Mahomedan fanaticism. The Lord reigneth. Christians are fugitives; but they carry Christianity wherever they go. New centres of Christian life and organisation spring up everywhere. When Rome drove out our own reformers they found leisure on the Continent to perfect translations of Holy Scripture in the mother tongue. God’s hand was in it when the power of Rome was established in our land. Caesar “meant not so, neither did his heart think so.” Beneath his eagles was borne the cross. Britain was conquered by the Romans that it might be conquered by Christ.

III. A principle and an encouragement respecting Church extension. Fugitive believers are the first messengers of the gospel to distant regions. Philip was not an apostle, nor a pastor. His was a secular Office. But when those duties ceased through the scattering, he was still ready for service. Changing his place, he did not change his disposition. He found, new work for himself. While within the Church, for teaching and ruling, men receive a special call and ordination of the Lord, there is a service of Christ for which official appointment is not indispensable. Men who are Christians can and ought to make Christ known to those who are not. Order is seemly; but it is not to displace energy and zeal. (W. H. Davison.)

Except the apostles.—

The apostles stayed bravely in Jerusalem

They might be east into prison, or even put to death, but they would not go. They must be there to help and comfort the poor people in their danger. I have often read of shipwrecks, and have generally found that when the terrible waves were dashing over the ship, and the sailors were letting down the boats that the passengers might escape, the captain and the officers remained on deck to the very last. The apostles were like those brave officers. Will the ship sink? No; but if it should they will sink with her. But many others left the city. It was as right for them to go as for the apostles to stay. Several of them may have had little children dependent on them, for whose sake they must try to live and work. Then while they lived they could speak for Christ, and so do good to others. (S. G. Green, D. D.)

EBC, "THE FIRST CHRISTIA MARTYRDOM.

THE apology of Stephen struck the keynote of Christian freedom, traced out the fair proportions of the Catholic Church, while the actual martyrdom of Stephen taught men that Christianity was not only the force which was to triumph, but the power in which they were to suffer, and bear, and die. Stephen’s career was a type of all martyr lives, and embraces every possible development through which Christ’s Church and His servants had afterwards to pass, - obscurity, fame, activity, death, fixing high the standard for all ages.

I. We have in this passage, telling the story of that martyrdom, a vast number of topics, which have formed the subject-matter of Christian thought since apostolic times. We have already remarked that the earliest quotation from the Acts of the Apostles connects itself with this scene of Stephen’s martyrdom. Let us see how this came about. One hundred and forty years later than Stephen’s death, towards the close of the second century, the Churches of Vienne and Lyons

were sending an account of the terrible sufferings through which they had passed during a similar sudden outburst of the Celtic pagans of that district against the Christians. The aged Pothinus, a man whose life and ministry touched upon the apostolic age, was put to death, suffering violence very like that to which St. Stephen was subjected, for we are told expressly by the historian Eusebius that the mob in its violence flung missiles at him. "Those at a distance, whatsoever they had at hand, every one hurled at him, thinking it would be a great sin if they fell short in wanton abuse against him." The Church of Lyons, according to the loving usage of those early times, sent an account for all their trouble to the brethren in Asia and Phrygia, that they might read it at the celebration of the Eucharist for their own comfort and edification. They entered into great details, showing how wonderfully the power of God’s grace was manifested, even in the weakest persons, sustaining their courage and enabling them to witness. The letter then goes on to note the marvellous humility of the sufferers. They would not allow any one to call them martyrs. That name was reserved to Jesus Christ, "the true and faithful Martyr," and to those who had been made perfect through death. Then, too, their charity was wonderful, and the Epistle, referring to this very incident, tells how they prayed "like Stephen, that perfect martyr, Lord, impute not this sin to them." The memory of St. Stephen served to nerve the earliest Gallic martyrs, and it has ever since been bound up with the dearest feelings of Christians. The arrangements of the Calendar, with which we are all familiar, are merely an expression of the same feeling as that recorded in the second-century document we have just now quoted. Christmas Day and St. Stephen’s Day are closely united, -the commemoration of Christ’s birth is joined with that of the martyrdom of St. Stephen, because of a certain spiritual instinct. Christmas Day records the fact of the Incarnation, and then we have according to the order of the Calendar three holy days; St. Stephen’s, St. John’s, and the Holy Innocents’ Day, which follow one another in immediate succession. Many persons will remember the explanation of an old commentator on the Calendar and Liturgy, of which Keble makes a very effective use in his hymns in the "Christian Year" set apart for those days. There are three classes of martyrs: one in will and deed like St. Stephen, -this is the highest class, therefore he has place next to Christ; another in will, but not in deed, like St. John the Divine, who was ready to suffer death, but did not, -this is the second rank, therefore his place comes next to St. Stephen; and lastly come the Holy Innocents, the babes of Bethlehem, martyrs in deed but not in will, and therefore in the lowest position. The Western Church, and especially the Church of Northern Europe, has always loved the Christmas season, with its cheerful fires, its social joys, its family memories; and hence, as it was in the Church of the second century, so with ourselves, none has a higher or dearer place in memory, doubtless largely owing to this conjunction, than the great proto-martyr. Men have delighted, therefore, to trace spiritual analogies and relationships between Stephen and Christ; fanciful perhaps some of them are, but still they are devout fancies, edifying fancies, fancies which strengthen and deepen the Divine life in the soul. Thus they have noted that Christmas Day and St. Stephen’s Day are both natal days. In the language of the ancient Church, with its strong realising faith, men spoke of a saint’s death or martyrdom as his dies natalis. This is, indeed, one of the many traces of primitive usage which the Church of Rome has preserved, like a fly fixed in amber, petrified in the midst of her liturgical uses. She has a Martyrology which the ordinary laity scarcely ever see or use, but which is in daily use among the clergy and the various ecclesiastical communities connected with that Church. It is in the Latin tongue, and is called the "Martyrologium Romanum," giving the names of the various saints whose memories are celebrated upon each day throughout the year, and every such day is duly styled the natal or birthday of the saint to whom it is appropriated. The Church of Rome retains this beautiful custom of the primitive Church, which viewed the death-day of a saint as his birthday into the true life, and rejoiced in it accordingly. That life was not, in the conception of the primitive believers, a life of ghosts and shadows. It was the life of realities, because it was the life of eternity, and therefore the early Christians lived for it, they longed for it, and counted their entrance upon it their true natal or birthday. The Church brought the two birthdays of Christ and

Stephen into closest union, and men saw a beautiful reason for that union, teaching that Christ was born into this lower world in order that Stephen might be born into the heavenly world. The whole of that dreadful scene enacted at Jerusalem was transformed by the power of that beautiful conception. Stephen’s death was no longer a brutal murder; faith no longer saw the rage, the violence, the crushed body, the mangled and outraged humanity. The birthday of Jesus Christ, the Incarnation of the Master, transfigured the death-scene of the servant, for the shame and sufferings were changed into peace and glory; the execrations and rage of the mob became angelic songs, and the missiles used by them were fashioned into messengers of the Most High, ushering the faithful martyr through a new birth into his eternal rest. Well would it be for the Church at large if she could rise to this early conception more frequently than she commonly does. Men did not then trouble themselves about questions of assurance, or their Christian consciousness. These topics and ideas are begotten on a lower level, and find sustenance in a different region. Men like Stephen and the martyrs of Vienne and Lyons lived in the other world; it was the world of all their interests, of all their passionate desires, of all their sense of realities. They lived the supernatural life, and they did not trouble themselves with any questions about that life, any more than a man in sound physical health and spirits cares to discuss topics dealing with the constitution of the life which he enjoys, or to debate such unprofitable questions as, How do I know that I exist at all? Christians then knew and felt they lived in God, and that was enough for them. We have wandered far enough afield, however; let us retrace our steps, and seek to discover more in detail the instruction for the life of future ages given us in this first martyr scene.

II. We have brought before us the cause of the sudden outburst against Stephen. For it was an outburst, a popular commotion, not a legal execution. We have already explained the circumstances which led the Sanhedrin to permit the mob to take their own course, and even to assist them in doing so. Pilate had departed; the imperial throne too was vacant in the spring or early summer of the year 37; there was an interregnum when the bonds of authority were relaxed, during which the Jews took leave to do as they pleased, trusting that when the bonds were again drawn tight the misdeeds of the past and the irregularities committed would be forgotten and forgiven. Hence the riot in which Stephen lost his life. But what roused the listeners-Sanhedrists, elders, priests, and people alike - to madness? They heard him patiently enough, just as they afterwards heard his successor Paul, till he spoke of the wider spiritual hope. Paul, as his speech is reported in the twenty-second chapter, was listened to till he spoke of being sent to the Gentiles. Stephen was listened to till he spoke of the free, universal, spiritual character of the Divine worship, tied to no place, bounded by no locality. Then the Sanhedrin waxed impatient, and Stephen, recognising with all an orator’s instinct and tact that his opportunity was over, changes his note-charging home upon his hearers the same spirit of criminal resistance to the leadings of the Most High as their fathers had always shown. The older Jews had ever resisted the Holy Ghost as He displayed His teaching and opened up His purposes under the Old Dispensation; their descendants had now followed their example in withstanding the same Divine Spirit manifested in that Holy One of whom they had lately been the betrayers and murderers. It is scarcely any wonder that such language should have been the occasion of his death. How exactly he follows the example of our Saviour! Stephen used strong language, and so did Jesus Christ. It has even been urged of late years that our Lord deliberately roused the Jews to action, and hastened his end by his violent language of denunciation against the ruling classes recorded in the twenty-third chapter of St. Matthew. There is, however, a great lesson of eternal significance to be derived from the example of St. Stephen as well as of our Lord. There are times when strong language is useful and necessary. Christ’s ordinary ministry was gentle, persuasive, mild. He did not strive nor cry, neither did any man hear His voice in the streets. But a time came when, persuasion having failed of its purpose, the language of denunciation took its place, and helped to work out in a way the Pharisees little expected the final triumph of truth. Stephen was skilful and gentle in his speech; his words must at first have sounded strangely

flattering to their prejudices, coming from one who was accused as a traitor to his race and religion. Yet when the gentle words failed, stern denunciation, the plainest language, the keenest phrases, - "Stiff-necked and uncircumcised in heart and ears," "Betrayers and murderers of the Righteous One,"-prove that a Christian martyr then, and Christ’s martyrs and witnesses of every age, are not debarred under certain circumstances from the use of such weapons. But it is hard to know when the proper time has come for their employment. The object of every true servant and witness of Christ will be to recommend the truth as effectually as possible, and to win for it acceptance. Some people seem to invert this course, and to think that it is unworthy a true follower of Christ to seek to present his message in an attractive shape. They regard every human art and every human motive or principle as so thoroughly bad that men should disregard and despise them. Human eloquence, or motives of policy and prudence, they utterly reject. Their principles lead some of them farther still. They reject the assistance which art and music and literature can lend to the cause of God, and the result is that men, specially as they grow in culture and civilisation, are estranged from the message of everlasting peace. Some people, with a hard, narrow conception of Christianity, are very responsible for the alienation of the young and the thoughtful from the side of religion through the misconceptions which they have caused. God has made the doctrines of the cross repugnant to the corrupt natural feelings of man, but it is not for us to make them repugnant to those good natural principles as well which the Eternal Father has implanted in human nature, and which are an echo of His own Divine self in the sanctuary of the heart. It is a real breach of charity when men refuse to deal tenderly in such matters with the lambs of Christ’s flock, and will not seek, as St. Stephen and the apostles did, to recommend God’s cause with all human skill, enlisting therein every good or indifferent human motive. Had St. Stephen thought it his duty to act as some unwise people do now, we should never have had his immortal discourse as a model for faithful and skilful preaching. We should merely have had instead the few words of vigorous denunciation with which the address closed. At the same time the presence of these stern words proves that there is a place for such strong language in the work of the Christian ministry. There is a time and place for all things, even for the use of strong language. The true teacher will seek to avoid giving unnecessary offences, but offence sharp and stern may be an absolute duty of charity when prejudice and bigotry and party spirit are choking the avenues of the soul, and hindering the progress of truth. And thus John the Baptist may call men a generation of vipers, and Paul may style Elymas a child of the devil, and Christ may designate the religious world of His day as hypocrites; and when occasion calls we should not hesitate to brand foul things with plain names, in order that men may be awakened from that deadly torpor into which sin threatens to fling them. The use of strong language by St. Stephen had its effect upon his listeners. They were sawn asunder in their hearts, they gnashed their teeth upon the martyr. His words stirred them up to some kind of action. The Gospel has a double operation, it possesses a twofold force-the faithful teaching of it cannot be in vain. To some it will be the savour of life unto life, to others the savour of death unto death. Opposition may be indeed unwisely provoked. It may be the proof to us of nothing else save our own wilfulness, our own folly and imprudence. But if Christian wisdom be used, and the laws of Christian charity duly observed, then the spirit of opposition and the violence of rage and persecution prove nothing else to the sufferers than that God’s word is working out His purposes, and bringing forth fruit, though it be unto destruction.

III. Again, the locality, the circumstances, and the surroundings of Stephen’s martyrdom deserve a brief notice. The place of his execution is pointed out by Christian tradition, and that tradition is supported by the testimony of Jewish custom and of Jewish writings. He was tried in the Temple precincts, or within sight of it, as is manifest from the words of the witnesses before the council, "He ceaseth not to speak against this holy place. We have heard him say that this Jesus of Nazareth shall destroy this place." The mob then rushed upon him. Under ordinary circumstances the Roman garrison stationed in the neighbouring town of Antonia, which overlooked the temple, would have noticed the riot, and have hastened to intervene, as they did

many years after, when St. Paul’s life was threatened in a similar Jewish outburst. But the political circumstances, as we have already shown, were now different. Roman authority was for the moment paralysed in Jerusalem. People living at great centres such as Rome once was, or London now is, have no idea how largely dependent distant colonies or outlying districts like Judaea are upon personal authority and individual lives. In case of a ruler’s death the action of the officials and of the army becomes necessarily slow, hesitating; it loses that backbone of energy, decision, and vigour which a living personal authority imparts. The decease of the Roman Emperor, synchronising with the recall of Pontius Pilate, must have paralysed the action of the subordinate officer then commanding at Antonia, who, unaware what turn events might take, doubtless thought that he was safe in restraining himself to the guardianship and protection of purely Roman interests.

The scene of Stephen’s murder is sometimes located in the Valley of Jehoshaphat, near the brook Kedron, under the shadow of Olivet, and over against the Garden of Gethsemane. To that spot the gate of Jerusalem, called the Gate of St. Stephen, now leads. Another tradition assigns the open country northeast of Jerusalem, on the road to Damascus and Samaria, as the place consecrated by the first death suffered for Jesus Christ. It is, however, according to the usual practice of Holy Scripture to leave this question undecided, or rather completely disregarded and overlooked. The Scriptures were not written to celebrate men or places, things temporary and transient in themselves, and without any bearing on the spiritual life. The Scriptures were written for the purpose of setting forth the example of devotion, of love, and of sanctity presented by its heroes, and therefore it shrouds all such scenes as that of Stephen’s martyrdom in thickest darkness. There is as little as possible of what is merely local, detailed, particular about the Scriptures. They rise into the abstract and the general as much as is consistent with being a historical narrative. Perhaps no spot in the world exhibits more evident and more abundant proofs of this Divine wisdom embodied in the Scriptures than this same city of Jerusalem as we now behold it. What locality could be more dear to Christian memory, or more closely allied with Christian hope, than the Holy Places, as they are emphatically called-the Church of the Holy Sepulchre and its surroundings? Yet the contending struggles of Roman Catholics, Greeks, and Armenians have made the whole subject a reproach and disgrace, and not an honour to the Christian name, showing how easily strife and partisanship and earthly passions enter in and usurp the ground which is nominally set apart for the honour of Christ Jesus. It is very hard to keep the spirit of the world out of the most sacred seasons or the holiest localities.

Stephen is hurried by the mob to this spot outside the Holy City, and then they proceed in regular judicial style so far as their fury will allow them. Dr. John Lightfoot, in his great work "Horae Hebraicae," dealing with this passage, notes how we can trace in it the leading ideas and practices of Jewish legal processes. The Sanhedrin and their supporters dragged St. Stephen out of the city. because it was the law as laid down in Lev_24:14 - "Bring forth him that hath cursed without the camp." The Jews still retained vivid memories of their earlier history, just as students of sociology and ethnology still recognise in our own practices traces of ancient prehistoric usages, reminiscences of a time, ages now distant from us, when our ancestors lived the savage life in lands widely separated from our modern homes. So did the Jews still recognise the nomad state as their original condition, and even in the days of our Saviour looked upon Jerusalem as the camp of Israel, outside of which the blasphemer should be stoned.

Lightfoot then gives the elaborate ceremonial used to insure a fair trial, and the re-consideration of any evidence which might turn up at the very last moment. A few of the rules appointed for such occasions are well worth quoting, as showing the minute care with which the whole Jewish order of execution was regulated: "There shall stand one at the door of the Sanhedrin having a handkerchief in his hand, and a horse at such a distance as it was only within sight. If any one therefore say, I have something to offer on behalf of the condemned person, he waves the handkerchief, and the horseman rides and calls the-people back. Nay, if the man himself say, I

have something to offer in my own defence, they bring him back four or five times one after another, if it be a thing of any moment he has to say." I doubt, adds Lightfoot, they hardly dealt so gently with the innocent Stephen. Lightfoot then describes how a crier preceded the doomed man proclaiming his crime, till the place of execution was reached; where, after he was stripped of his clothes, the two witnesses threw him violently down from a height of twelve feet, flinging upon him two large stones. The man was struck by one witness in the stomach, by the other upon the heart, when, if death did not at once ensue, the whole multitude lent their assistance. Afterwards the body was suspended on a tree. It will be evident from this outline of Lightfoot’s more prolonged and detailed statement that the leading ideas of Jewish practice were retained in St. Stephen’s case; but as the execution was as much the act of the people as of the Sanhedrin, it was carried out hurriedly and passionately. This will account for some of the details left to us. We usually picture to ourselves St. Stephen as perishing beneath a deadly hail of missiles, rained upon him by an infuriated mob, before whom he is flying, just as men are still maimed or killed in street riots; and we wonder therefore when or where St. Stephen could have found time to kneel down and commend his spirit to Christ, or to pray his last prayer of Divine charity and forgiveness under such circumstances as those we have imagined. The Jews, however, no matter how passionate and enraged, would have feared to incur the guilt of murder had they acted in this rough-and-ready method. The witnesses must first strike their blows, and thus take upon themselves the responsibility for the blood about to be shed if it should turn out innocent. The culprits, too, were urged to confess their sin to God before they died. Stephen may have taken advantage of this well-known form to kneel down and offer up his parting prayers, which displaying his steadfast faith in Jesus only stirred up afresh the wrath of his adversaries, who thereupon proceeded to the last extremities.

Stephen’s death was a type of the vast majority of future martyrdoms, in this among other respects: it was a death suffered for Christ, just as Christ’s own death was suffered for the world at large, and that under the forms of law and clothed with its outward dignity. Christianity proclaims the dignity of law and order, and supports it-teaches that the magistrate is the minister of God, and that he does a divinely appointed work, but Christianity does not proclaim the infallibility of human laws or of human magistrates. Christianity does not teach that any human law or human magistrate can dictate to the individual conscience, or intrude itself into the inner temple of the soul. Christianity indeed has, by a long and bitter experience, taught the contrary, and vindicated the rights of a free conscience, by patiently suffering all that could be done against it by the powers of the world assuming the forms and using the powers of law. Christians, I say, have taught the dignity of law and order, and yet they have not hesitated to resist and overturn bad laws, not however so much by active opposition as by the patient suffering of all that fiendish cruelty and lust could devise against the followers of the Cross. Just as it was under the forms of law that our Saviour died and Stephen was executed, and Peter and Paul passed to their rest, so was it under the same forms of law that the primitive Church passed through those ten great persecutions which terminated by seating her on the throne of the Caesars. Law is a good thing. The absence of law is chaos. The presence of law, even though it be bad law, is better than no law at all. But the individual Christian conscience is higher than any human law. It should yield obedience in things lawful and indifferent. But in things clearly sinful the Christian conscience will honour the majesty of law by refusing obedience and then by suffering patiently and lovingly, as Stephen did, the penalty attached to conscientious disobedience.

IV. Let us now briefly notice the various points of interest, some of them of deep doctrinal importance, which gather round St. Stephen’s death. We are told, for instance, that the martyr, seeing his last hour approaching, "looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God." Surely critics must have been sorely in want of objections to the historical truth of the narrative when they raised the point that Stephen could not have looked up to heaven because he was in a covered chamber and could not have seen

through the roof! This is simply a carping objection, and the expression used about St. Stephen is quite in keeping with the usus loquendi of Scripture. In the seventeenth of St. John, and at the first verse, we read of our Lord that "lifting up His eyes to heaven" He prayed His great eucharistic prayer on behalf of His Apostles. He lifted His eyes to heaven though He was in the upper chamber at the time. The Scriptural idea of heaven is not that of the little child, a region placed far away above the bright blue sky and beyond the distant stars, but rather that of a spiritual world shrouded from us for the present by the veil of matter, and yet so thinly separated that a moment may roll away the temporary covering and disclose the world of realities which lies behind. Such has been the conception of the deepest minds and the profoundest teaching. St. Stephen did not need a keen vision and an open space and a clear sky, free from clouds and smoke, as this objection imagines. Had St. Stephen been in a dungeon and his eyes been blind, the spiritual vision might still have been granted, and the consolation and strength afforded which the sight of his ascended Lord vouchsafed. This view of heaven and the unseen world is involved in the very word revelation, which, in its original Greek shape, apocalypse, means simply an uncovering, a rolling away of something that was flimsy, temporary, and transient, that a more abiding and nobler thing may be seen. The roof, the pillars, the solid structure of the temple, the priests and Levites, the guards and listeners, all were part of the veil of matter which suddenly rolled away from Stephen’s intensified view, that he might receive, as the martyrs of every age have received, the special assistance which the King of Martyrs reserves for the supreme hour of man’s need. The vision of our Lord granted at this moment has its own teaching for us. We are apt to conjure up thoughts of the sufferings of the martyrs, to picture to ourselves a Stephen perishing under a shower of stones, an Ignatius of Antioch flung to the beasts, a Polycarp of Smyrna suffering at the stake, the victims of pagan cruelty dying under the ten thousand forms of diabolical cruelty subsequently invented; and then we ask ourselves, could we possibly have stood firm against such tortures? We forget the lesson of Stephen’s vision. Jesus Christ did not draw back the veil till the last moment; He did not vouchsafe the supporting vision till the need for it had come, and then to Stephen, as to all His saints in the past, and to all His saints in the future, the Master reveals Himself in all His supporting and sustaining power, reminding us in our humble daily spheres that it is our part to do our duty, and bear such burdens as the Lord puts upon us now, leaving to Him all care and thought for the future, content simply to trust that as our day is so shall our grace and our strength be, Stephen’s vision has thus a lesson of comfort and of guidance for those fretful souls who, not. content with the troubles and trials of the present, and the help which God imparts to bear them, will go on and strive to ascertain how they are to bear imaginary dangers, losses, and temptations which may never come upon them.

Then, again, we have the final words of Stephen, which are full of important meaning, for they bear witness unto the faith and doctrine of the apostolic Church. They stoned Stephen, "calling upon the Lord, and saying. Lord Jesus, receive my spirit"; while again a few moments later he cried, "Lord, lay not this sin to their charge." The latter petition is evidently an echo of our Lord’s own prayer on the cross, which had set up a high standard of Divine charity in the Church. The first martyr imitates the spirit and the very language of the Master, and prays for his enemies as Christ himself had done a short time before; while the other recorded petition, "Lord Jesus, receive my spirit," is an echo likewise of our Lord’s, when He said, "Father, into Thy hands I commend My spirit." We note specially about these prayers, not only that they breathe the spirit of Christ Himself, but that they are addressed to Christ, and are thus evidences to us of the doctrine and practice of the early Church in the matter of prayer to our Lord. St. Stephen is the first distinct instance of such prayer, but the more closely we investigate this book of the Acts and the Epistles of St. Paul, the more clearly we shall find that all the early Christians invoked Christ, prayed to Him as one raised to a supernatural sphere and gifted with Divine power, so that He was able to hear and answer their petitions. St. Stephen prayed to Christ, and commended his soul to Him, with the same confidence as Christ Himself commended His soul to the Father.

And such commendation was no chance expression, no exclamation of adoring love merely. It was the outcome of the universal practice of the Church, which resorted to God through Jesus Christ. Prayer to Christ and the invocation of Christ were notes of the earliest disciples. Saul went to Damascus "to bind all that called upon the name of Jesus." (Act_9:14) The Damascene Jews are amazed at the converted Saul’s preaching of Jesus Christ, saying, "Is not this he that in Jerusalem made havoc of them which called on this name?" (Act_9:21) While again Rom_10:12and 1Co_1:2 prove that the same custom spread forth from Jerusalem to the uttermost parts of the Church. The passage to which I have just referred in the Corinthian Epistle is decisive as to St. Paul’s teaching at a much later period than St. Stephen’s death, when the Church had had time to formulate its doctrines and to weigh its teaching. Yet even then, he was just as clear on this point as Stephen years before, addressing his Epistle to the Church of God at Corinth, "with all that call upon the name of the Lord Jesus Christ in every place"; while again, when we descend to the generation which came next after the apostolic age, we find, from Pliny’s celebrated letter written to Trajan, describing the practices and ideas of the Christians of Bithynia in the earliest years of the second century, that it was then the same as in St. Paul’s day. One of the leading features of the new sect as it appeared to an intelligent pagan was this: "They sang a hymn to Christ as God." St. Stephen is the earliest instance of such worship directly addressed to the Lord Jesus Christ, a practice which has ever since been steadily maintained in every branch of the Church of Christ. It has been denied, indeed, in modern times that the Church of England in her formularies gives a sanction to this practice, which is undoubtedly apostolical. A reference, however, to the collect appointed for the memorial day of this blessed martyr would have been a sufficient answer to this assertion, as that collect contains a very beautiful prayer to Christ, beseeching assistance, similar to that given to St. Stephen, amid the troubles of our own lives. The whole structure of all liturgies, and specially of the English liturgy, protests against such an idea. The Book of Common Prayer teems with prayer to Jesus Christ. The Te Deum is in great part a prayer addressed to Him; so is the Litany, and so are collects like the prayer of St. Chrysostom, the Collect for the First Sunday in Lent, and the well-known prayer for the Third Sunday in Advent-"O Lord Jesus Christ, who at Thy first coming didst send Thy messenger to prepare Thy way." The Eastern Church indeed addresses a greater number of prayers to Christ directly. The Western Church, basing itself on the promise of Christ, "Whatsoever ye shall ask the Father in My Name, He will give it you," has ever directed the greater portion of her prayers to the Father through the Son; but the few leading cases just mentioned, cases which are common to the whole Western Church, Reformed or unreformed, will prove that the West also has followed primitive custom in calling upon the name and invoking the help of the Lord Jesus Himself. And then when Stephen had given us these two lessons, one of faith, the other of practice; when he had taught us the doctrine of Christ’s divinity and the worship due to Him, and the practice of Christian charity and the forgiving spirit which flows forth from it, even towards those who have treated His servants most cruelly, then Stephen "fell asleep," the sacred writer using an expression for death indicative of the new aspect which death had assumed through Christ, and which henceforth gave the name of cemeteries to the last resting-places of Christian people.

V. The execution of St. Stephen was followed by his funeral. The bodies of those that were stoned were also suspended on a tree, but there was no opposition to their removal, as afterwards in the great persecutions. The pagans, knowing that Christians preached the doctrine of the resurrection of the body, strove to prove the absurdity of this tenet by reducing the body to ashes. The Christians, however, repeatedly proved that they entertained no narrow views on this point, and did not expect the resurrection of the identical elements of which the earthly body was composed. They took a broader and nobler view of St. Paul’s teaching in the fifteenth of 1st Corinthians, and regarded the natural body as merely the seed out of which the resurrection body was to be developed. This is manifest from some of the stories told us by ancient historians concerning the Christians of the second century. The martyrs of Vienne and Lyons have been

already referred to, and their sufferings described. The pagans knew of their doctrine of the resurrection of the body, and thought to defeat it by scattering the ashes of the martyrs upon the waters of the Rhone; but the narrative of Eusebius tells us how foolish was this attempt, as if man could thus overcome God, whose almighty power avails to raise the dead from the ashes scattered over the ocean as easily as from the bones gathered into a sepulchre. Another story is handed down by a writer of Antioch named John Malalas, who lived about A.D. 600, concerning five Christian virgins, who lived some seventy years earlier than these Gallic martyrs, and fell victims to the persecution which raged at Antioch in the days of the Emperor Trajan, when St. Ignatius perished. They were burned to death for their constancy in the faith, and then their ashes were mingled with brass, which was made into basins for the public baths. Every person who used the basins became ill, and then the emperor caused the basins to be formed into statues of the virgins, in order, as Trajan said, that "it may be seen that I and not their God have raised them up."

But while it is plainly evident from the records of history that the earliest Christians had no narrow views about the relation between the present body of humiliation and the future body of glory, it is equally manifest that they paid the greatest attention to the mortal remains of their deceased friends, and permitted the fullest indulgence in human grief. In doing so they were only following the example of their Master, who sorrowed over Lazarus, and whose own mortal remains were cared for by the loving reverence of Nicodemus and Joseph of Arimathaea. Christianity was no system of Stoicism. Stoicism was indeed the noblest form of Greek thought, and one which approached most closely to the Christian standpoint, but it put a ban upon human affection and feeling. Christianity acted otherwise. It flung a bright light on death, and illuminated the dark recesses of the tomb through the resurrection of Jesus Christ and the prospect for humanity which that resurrection opens up. But it did not make the vain attempt of Stoicism to eradicate human nature: Nay, rather, Christianity sanctified it by the example of Jesus Christ, and by the brief notice of the mourning of the Church for the loss of their foremost champion, St. Stephen, which we find in our narrative. Such a gratification of natural feeling has never been inconsistent with the highest form of Christian faith. There may be the most joyous anticipation as to our friends who have been taken from us, joined with the saddest reflections as to our own bereavement. We may be most assured that our loss is the infinite gain of the departed, and for them we mourn not; but we cannot help feeling that we have sustained a loss, and for our loss we must grieve. The feelings of a Christian even now must be thus mixed, and surely much more must this have been the case when devout men buried Stephen and made great lamentation over him.

The last results we note in this passage of Stephen’s death are twofold. Stephen’s martyrdom intensified the persecution for a time. Saul of Tarsus was made for a while a more determined and active persecutor. His mental position, his intellectual convictions, had received a shock, and he was trying to re-establish himself, and quench his doubts, by intensifying his exertions on behalf of the ancient creed. Some of the most violent persecutions the Church has ever had to meet were set on foot by men whose faith in their own systems was deeply shaken, or who at times have had no faith in anything at all. The men whose faith had been shaken endeavoured, by their activity in defence of the system in which they once fully believed, to obtain an external guarantee and assurance of its truth; while the secret unbeliever was often the worst of persecutors, because he regarded all religions as equally false, and therefore looked upon the new teachers as rash and mischievous innovators.

The result then of Stephen’s martyrdom was to render the Church’s state at Jerusalem worse for the time. The members of the Church were scattered far and wide, all save the Apostles. Here we behold a notable instance of the protecting care of Providence over His infant Church. All save the Apostles were dispersed from Jerusalem. One might have expected that they would have been specially sought after, and would have been necessarily the first to flee. There is an early

tradition, however, which goes back to the second century, and finds some support in this passage, that our Lord ordered the Apostles to remain m the city of Jerusalem for twelve years after the Ascension, in order that every one there might have an opportunity of hearing the truth. His protecting hand was over the heads of the Church while the members were scattered abroad. But that same hand turned the apparent trial into the Church’s permanent gain. The Church now, for the first time, found what it ever after proved to be the case. "They that were scattered abroad went about preaching the word." The Church’s present loss became its abiding gain.

The blood of the martyrs became the seed of the Church. Violence reacted on the cause of those who employed it, as violence-no matter how it may temporarily triumph-always reacts on those who use it, whether their designs be intrinsically good or bad; till, in a widely disseminated Gospel, and in a daily increasing number of disciples, the eye of faith learned to read the clearest fulfilment of the ancient declaration, "The wrath of man shall praise God, and the remainder of wrath shalt Thou restrain."

HAWKER, "Acts 8:1-8

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. (2) And devout men carried Stephen to his burial, and made great lamentation over him. (3) As for Saul, he made havoc 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.

he opening of this Chapter, is connected with the history of Stephen, in the preceding. And it appears very plain, from what Paul related to Agrippa, Act_26:10-11, that Stephen’s death was followed with many others, in which Paul took part. And no doubt the Holy Ghost hath caused this record to be made of Paul, purposely to magnify the exceeding riches, and freeness of grace, in such an illustrious display of it, as was manifested in the after conversion of Paul. See also Act_22:4-5; Gal_1:13. As to those which were scattered abroad, it should seem to have been some of the seventy disciples, or probably some of the newly converted believers at the day of Pentecost. For we find, verse 1 (Act_8:1), that the Apostles remained firm at Jerusalem. And, verse 14 (Act_8:14), they sent Peter and Joh 1-21. Oh! could the enemies of Christ and his Church, but be made sensible, how the Lord overrules their malice to his glory, in causing them to become the very instruments, to bring about the reverse of what they intend, how would they sometimes shudder? Psa_75:10.

The Reader will recollect, that about four years before, the Lord Jesus had visited Samaria. At which time the Lord had wrought the conversion of many of the people, Joh_4:39-42. Philip’s ministry differed from his Master’s, in that Philip wrought miracles in Jesus’s name, in confirmation of the truth: but we read of no miracle wrought by Jesus, when there. But I beg the Reader not to overlook, the comprehensive manner of Philip’s preaching: Christ. Yes! all preaching is folded up in Christ. Jehovah’s Christ; is the One, and the only One Ordinance of heaven, Act_4:12. And let the Reader further observe, what powerful effects followed Philip’s preaching, while Christ was the whole sum and substance; text, sermon, and application! We are told, that unclean spirits came out of many; and palsies, and lameness were healed. And might we not hope, that if the Lord the Spirit were to commission preachers now, as Philip was commissioned then, to preach Christ; would not the same blessed effects, spiritually considered,

follow? Oh! ye ministers of the Lord Jesus! see to it, that Philip’s plan be your plan; if ye hope the same blessings to follow, Preach Christ to the people! Devils, and all unclean spirits, must be dispossessed, when God the Holy Ghost sends the word, and Christ is preached by his power.

MEYER, " FRUITS OF THE SCATTERED SEED

Act_8:1-13

Evidently Stephen was beloved outside the precincts of the Church, for it would seem that the devout men who lamented his early death and carried his poor body to its burial were godly Jews who had been attracted by his earnest character. In the furious persecution that ensued under the leadership of Saul, neither sex nor age was spared. According to the subsequent statement of the arch-persecutor, the disciples of Jesus were dragged before the magistrate, thrust into prison, exposed to cruel torture, and compelled to blaspheme His holy Name. During those terrible days scenes were enacted which were destined to fill the heart of the future Apostle with most poignant sorrow.

This persecution was overruled to scatter the Church, which had grown too prosperous and secure, and needed to be reminded of the Lord’s injunction to go into all the world and preach the gospel to every creature. The light must be diffused; the salt must be scattered. How often God has to drive us by trouble to do what we ought to have done gladly and spontaneously! It was impossible to keep the deacons to the office of serving tables. Philip must needs go to Samaria, and that city welcomed what Jerusalem had refused. Here we enter upon the second circle of Act_1:8.

2 Godly men buried Stephen and mourned deeply for him.

BARES, "And devout men - Religious men. The word used here does not imply of necessity that they were Christians. There might have been Jews who did not approve of the popular tumult, and the murder of Stephen, who gave him a decent burial. Joseph of Arimathea, and Nicodemus, both Jews, thus gave to the Lord Jesus a decent burial, Joh_19:38-39.

Carried Stephen - The word translated “carried” means properly to “collect,” as fruits, etc. Then it is applied to all the preparations necessary for fitting a dead body for burial, as “collecting,” or confining it by bandages, with spices, etc.

And made great lamentation - This was usual among the Jews at a funeral. See the notes on Mat_9:23.

CLARKE, "Devout men carried Stephen to his burial - The Greek word, ףץםוךןליףבם, 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.

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.

GILL, "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.''

JAMISO, "and devout men — pious Jews, probably, impressed with admiration for Stephen and secretly inclined to Christianity, but not yet openly declared.

CALVI, "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 ACCORDIG to the glory of his gospel. either 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 ACCOUT 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.

COFFMA, "And devout men buried Stephen, and made great lamentation over him.Devout men buried Stephen ... Johnson expressed the view that these men were "not disciples, but pious Jews, deeply impressed by the gospel, but not yet brought to conversion"; but, despite the fact that many commentators have taken the same position, we simply cannot concur in such a view. The allegation that true Christians would not have made the lamentations mentioned in the next verse, or that Luke would have called the men who buried Stephen "brethren" if they had been Christians, is not sustained by the record. Why would Luke not have called the noble Christians who braved the wrath of the Sanhedrin to bury the first martyr, "devout"? The very word means "earnestly religious"; and there is nothing to forbid the word's application to Christians. Furthermore, the loud lamentation that accompanied the burial may not be construed as sorrowing "without hope." Strong

agreement is felt with Orin Root who said, "The brethren honored their first martyr, although in so doing they made themselves targets of the continuing persecution."[4]

It is true, of course, that the term "devout" is used only four times in the ew Testament;[5] and this, more than anything else, has supported the opinion that these were not "brethren." However, the Jewish law required that:

One who had been stoned for blasphemy would have had no funeral honors, and would have been buried with the burial of an ass (Jeremiah 22:19).[6]o lamentation or other sign of mourning was permitted on behalf of one who suffered execution, the Jewish rule on this being derived from God's command that Aaron should not mourn for adab and Abihu (Leviticus 10:6). Thus, the understanding of the devout men who buried Stephen as friendly Jews, not Christians, imposes a burden upon our credulity, not only in the matter of such Jews being willing to contradict the Sanhedrin's views on such matters, but also in the supposition that the Christians, through fear, or from whatever motives, would not have been active in burying their champion and their brother. We confess, as Boles said, that "We do not know whether or not they were Christians";[7] but the guess preferred here is that they were!

[4] Orin Root, Acts (Cincinnati, Ohio: Standard Publishing Company, 1966), p. 55.

[5] H. Leo Boles, Commentary on the Acts (ashville: Gospel Advocate Company, 1953), p. 122.

[6] E. H. Plumptre, Ellicott's Commentary on the Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 47.

[7] H. Leo Boles, op. cit., p. 122.

COKE, "Acts 8:2. And devout men— Yet devout men. Some learned writers have been of opinion that these were proselytes; of which, however, there does not appear to be any proof. See on ch. Acts 2:5. Such a token of respect, to one who had been publicly executed as a blasphemer, was an expression of zeal and piety which might justly entitle these men to the honourable character here given. Thus St. Luke calls Joseph of Arimathea, a good and just man, when he speaks of the generous and courageous regard that he shewed to the body of Jesus. See Luke 23:50.

ELLICOTT, "(2) And devout men carried Stephen to his burial.—It has sometimes been asserted, as e.g. by Renan (Les Apפtres, p. 145), that these were proselytes. St. Luke, however, always uses a different WORD to describe that class (comp. Acts 13:43; Acts 13:50; Acts 16:14; Acts 17:4; Acts 17:17), and the word used here is applied by him to Simeon (Luke 2:25), to the multitude of Jews present on the day of Pentecost (Acts 2:5), to Ananias as devout ACCORDIG to the Law (Acts 22:12). This notion must accordingly be rejected as against evidence. On the other hand,

had they been members of the Church they would naturally, though perhaps not necessarily, have been described as “brethren” or “disciples.” We are left therefore to the conclusion that they were Jews who had been KIDLED into admiration and half-conviction by the calm heroism of the martyr, and who, without committing themselves to more than that admiration, acted in his case as icodemus and Joseph of Arimathזa had acted after the Crucifixion. They would show honour to the memory of the dead, though they had not had the courage to defend the preacher of the truth while he was yet with them. In the legend or tradition as to the death of Stephen, reported and accepted by Augustine (De Civ: Dei. xvii. 8; Serm. 318, 319; Tract. In Joann., 120), Gamaliel and icodemus are named as actually taking part in the entombment, and as afterwards laid in the same sepulchre, on which his name appeared in Aramaic characters as Chaliel (= garland), the equivalent in that language of the Greek Stephanos. The translation of the martyr’s relics to Ancona, Minorca, and to Uzalis, and other towns in Africa, made a deep impression on Augustine, and gave occasion to some of his most eloquent sermons. Oratories were dedicated to his memory, and miraculous cures effected by prayers addressed to him. (See Butler’s Lives of the Saints, Aug. 3rd.)

And made great lamentation over him.—The act was every way significant. Commonly, one who had been stoned to death on the charge of blasphemy would have had no funereal honours. He would have been buried “with the burial of an ass” (Jeremiah 22:19). The public lamentation on the part of men conspicuous for their devout zeal for the Law, was therefore of the nature of a protest, probably on the part of the more moderate section of the Pharisees, such as Joseph, icodemus, and Gamaliel, against what would seem to them the unnatural coalition between the Sadducean priesthood and the ultra-zealot section of their own party.

PULPIT, "Buried for carried to his burial (the last three WORDS in italics), A.V. Devout men; בםהסוע בץכבגויע. This word is APPLIED to Simeon (Luke 2:25), and to the Jews who were assembled at Jerusalem on the day of Pentecost (Acts 2:5), and, ACCORDIG to the R.T., to Ananias (Acts 22:12); but occurs nowhere else in the ew Testament. It is not certain, therefore, that these men were Christians, though they might be. If not, they were pious Jews, men who feared God, and still loved Stephen as being himself a devout Jew though he was a disciple. Buried. ףץדךןליזשoccurs only here in the ew Testament; but its common use for carrying corn to a barn or granary seems to indicate that "carrying to his burial" of the A.V. is the most exact rendering. The word is said also to be applied to the acts preparatory to burial—closing the eyes, washing, anointing the body, and so on; but this meaning is less certain than that of "carrying."

3 But Saul began to destroy the church. Going

from house to house, he dragged off both men and women and put them in prison.

BARES, "As for Saul - But Saul. He took no interest or part in the pious attentions shown to Stephen, but engaged with zeal in the work of persecution.

He made havoc - elumaineto. This word is commonly applied to wild beasts, to וכץלביםופןlions, wolves, etc., and denotes the “devastations” which they commit. Saul raged against the church like a wild beast - a strong expression, denoting the zeal and fury with which he engaged in persecution.

Entering into every house - To search for those who were suspected of being Christians.

Haling - Dragging, or compelling them.

Committed them to prison - The Sanhedrin had no power to put them to death, Joh_18:31. But they had power to imprison; and they resolved, it seems, to exercise this power to the utmost. Paul frequently refers to his zeal in persecuting the church, Act_26:10-11; Gal_1:13. It may be remarked here that there never was a persecution commenced with more flattering prospects to the persecutors. Saul, the principal agent, was young, zealous, learned, and clothed with power. He showed afterward that he had talents suited for any station, and zeal that tired with no exertion, and that was appalled by no obstacle. With this talent and this zeal he entered on his work. The Christians were few and feeble. They were scattered and unarmed. They were unprotected by any civil power, and exposed, therefore, to the full blaze and rage of persecution. That the church was not destroyed was owing to the protection of God a protection which not only secured its existence, but which extended its influence and power by means of this very persecution far abroad on the earth.

CLARKE, "Saul made havoc of the Church - The word וכץלביםופן, from כץלביםש, 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.

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

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

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.

GILL, "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.

HERY, "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,

JAMISO, "Saul ... entering into every house — like as inquisitor [Bengel].

haling men and women, etc. — See his own affecting confessions afterwards (Act_22:4; Act_26:9, Act_26:10; 1Co_15:9; Gal_1:13; Phi_3:6; 1Ti_1:13).

CALVI, "3.But Saul. We must OTE 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.

BESO, "Acts 8:3. As for Saul — Who was one of the main instruments in this

persecution; he made havoc of the church — Like some furious beast of prey. So the Greek WORD properly signifies. He did his utmost to ruin it, not caring what mischief he did to the disciples of Christ, and setting no bounds to his rage and cruelty: entering into every house — Where the Christians used to assemble for the worship of God; or every house that had, or was thought to have, any Christians in it; haling men and WOME — Dragging them along THE STREETS, without any regard to age or sex; committed them to prison — For no crime, real or pretended, but that of having believed in Jesus, and embraced the gospel. Therefore they that were — Greek, ןי לום ןץם היבףנבסוםפוע, they, therefore, being scattered abroad, went everywhere — Went through Judea and Samaria, (Acts 8:1,) preaching the word —Wherever they came; scattering the knowledge of Christ and his gospel wherever they were scattered: they went, וץבדדוכיזןלוםןי פןם כןדןם, evangelizing, or, declaring the glad tidings of the word — Those of them that had ability to preach, in their preaching, and others in their common converse. And in many places they were remarkably successful. So that God overruled the cruelty and rage of his people’s enemies to subserve his own wise and gracious purposes. There is no room to inquire where these poor refugees had their orders. Some of them were endowed with miraculous gifts: and, if none of them had been so, the extraordinary call they had to spread the knowledge of Christ wherever they came, among those who were ignorant of him, abundantly justified them in what they did. They were now in a country where many of them were no strangers, for Christ and his disciples had conversed much in the regions of Judea and Samaria, so that a foundation had been laid for them to build upon, and it was requisite to let the people in those parts know what had been the issue of the preaching Christ’s doctrine, and that it was not now left neglected and forgotten, as perhaps they had been made to believe.

COFFMA, "But Saul laid waste the church, entering into every house, and dragging men and women committed them to prison.The ew Testament record of Saul's persecution of the church leaves no doubt of the savagery and brutality with which it was carried forward. There was no consideration of age, sex, or other circumstances. The youth, ability, and energetic zeal of the leading persecutor, revealed here as Saul, testify to the bitterness and fury with which the Sanhedrin sought to exterminate Christianity. God be praised that they were not merely defeated in this; but, writing long afterward, the beloved Paul said, "Their loss is the riches of the Gentiles?" (Romans 11:12), the word "loss" in that passage actually carrying the meaning of "their defeat."

Satan has his own "providences," no less than the righteous, and the evil one certainly took advantage of a circumstance that arose in the Roman government at the time of this persecution. About the year A.D. 37, there was no Roman governor in Jerusalem for a time; and, as Boles said:

The Jewish factions reigned supreme ... the opponents of Christianity thrust men and women into vile prisons, and brought them before elders in the synagogues, who tried to force them to deny Jesus; upon their refusal, some of them were put to death, others beaten; and all suffered many outrages (Acts 22:14; 26:10,11, etc.).[8]EDOTE:

[8] Ibid., p. 123.

COSTABLE, "The Greek WORD translated "ravaging" (lumainomai) occurs only here in the ew Testament. The Septuagint TRASLATORS used it in Psalms 80:13 to describe wild boars destroying a vineyard. In English we use "ravaging" as a synonym for raping. This is how Saul began behaving. The verb is evidently an inceptive imperfect indicating the BEGIIG of the action. Saul was a leader of the persecution in Jerusalem (Acts 9:1-2; Acts 9:29; Acts 22:4-5; Acts 26:11). Evidently Stephen's execution fueled Saul's hatred for the Christians and resulted in his increasing antagonism toward them. He not only went from house to house arresting Christians (cf. Acts 2:46; Acts 5:42) but also carried his purges into the synagogues (cf. Acts 6:9) and tried to force believers to blaspheme there (Acts 22:19; Acts 26:11).

ELLICOTT, "(3) As for Saul, he made havock of the church.—The tense in the Greek implies COTIUOUS action, and so indicates the severity of the persecution. Further details are given by St. Paul himself. He “persecuted this way unto the death” (Acts 22:4). It does not follow, however, that this points to more than the death of Stephen. Both men and WOME were imprisoned (ibid). The fact that the latter class were included among the sufferers, implies that they had been more or less prominent in the activity of the new society. Such may have been the devout women of Luke 8:2-3. The victims were punished in every synagogue, most probably with the forty stripes save one (2 Corinthians 11:24) which was the common penalty for minor offences against religious order. They were compelled to blaspheme the “worthy name” of the Master whom they owned as the Christ (Acts 26:11; Jas. Ii. 7). They were subject to wanton outrages in addition to judicial severity (1 Timothy 1:13). There was, as the persecutor himself afterwards confessed (Acts 26:11), a kind of insane ferocity in his violence. Even the very WORD “haling” implies a brutality which might well have been spared.

SBC, "(with Act_14:19; Act_9:1; Act_23:12, etc.)

The Smiter Smitten.

We learn from these texts:—

I. That a man’s life comes back upon him.

II. That a man’s Christian experience must be affected by the unchristian life he has lived. In reviewing these statements in the light of history and revelation we see (1) that the distribution of penalties is God’s work and not man’s; (2) that under all the apparent confusion of human life there is a principle of justice; (3) that the greatest sufferings may be borne with patience and hopefulness.

Parker, City Temple, vol. ii., p. 113.

Acts 8:3

(with Act_20:28)

Saul and Paul.

The change in the heart and life of Paul shows:—

I. The marvellous power of the grace of God.

II. The difference between sanctifying human energies and destroying them.

III. The possible greatness of the change which awaits even those who are now in Christ.

Parker, City Temple, vol. ii., p. 173.

References: Act_8:5-8.—/ew Outlines on the /ew Testament, p. 84. Act_8:5-13.—E. M. Goulburn, Acts of the Deacons, p. 234.

Philip in Samaria

4 Those who had been scattered preached the word wherever they went.

BARES, "Went everywhere - That is, they traveled through the various regions where they were scattered. In all places to which they came, they preached the Word.

Preaching the word - Greek: “evangelizing,” or announcing the good news of the message of mercy, or the Word of God. This is not the usual word which is rendered “preach,” but it means simply announcing the good news of salvation. There is no evidence, nor is there any probability, that all these persons were “ordained” to preach. They were manifestly common Christians who were scattered by the persecution; and the meaning is, that they communicated to their fellow-men in conversation wherever they met them, and probably in the synagogues, where all Jews had a right to speak, the glad tidings that the Messiah had come. It is not said that they set themselves up for public teachers, or that they administered baptism, or that they founded churches, but they proclaimed everywhere the news that a Saviour had come. Their hearts were full of it. Out of the abundance of the heart the mouth speaks; and they made the truth known to “all” whom they met. We may learn from this:

(1) That persecution tends to promote the very thing which it would destroy.

(2) That one of the best means to make Christians active and zealous is to persecute them.

(3) That it is right for all Christians to make known the truths of the gospel. When the heart is

full the lips will speak, and there is no more impropriety in their speaking of redemption than of anything else.

(4) It should be the great object of all Christians to make the Saviour known “everywhere.” By their lives, their conversation, and their pious exhortations and entreaties, they should beseech dying sinners to be reconciled to God. And especially should this be done when they “are traveling.” Christians when away from home seem almost to imagine that they lay aside the obligations of religion. But the example of Christ and his early disciples has taught us that this is the very time to attempt to do good.

CLARKE, "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!

GILL, "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.

HERY, "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 evangelizingthe 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.

JAMISO, "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, Phi_1:13).

RWP, "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.

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).

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).

CALVI, "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.

COFFMA, "They therefore that were scattered abroad went about preaching the word.

As Joseph Benson noted:

The great majority of the dispersed Christians held no office in the church; yet they preached wherever they came, and this spread of the gospel without the Holy City, this planting the church in the regions beyond, was effected not by the apostles but by an entirely voluntary and unofficial agency.[9]II. THE CHURCH I JUDEA AD SAMARIA (Acts 8:5-11:18)

With Acts 8:5, a new era in the church began. The tide of evangelism burst forth from the Jewish capital, bringing the good news of salvation in Christ to Judaea and Samaria. Samaria was especially stressed by Luke, as he was a Gentile; and the Samaritans were particularly despised by the Jews. Therefore, by this, he would show how the gospel was intended for all peoples, even the Samaritans. The evangelist who successfully preached Christ in Samaria was one of the Seven, called Philip the evangelist. It is with his exploits that this chapter is principally concerned.

EDOTE:

[9] Joseph Benson, One Volume ew Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco.

COKE, "Acts 8:4. Went every where preaching the word— As the apostles were natives of Judea, and had no notion of the conversion of the Gentiles, but would have confined theirministry within the narrow bounds of their own country; this dispersion was nicely ordered by Divine Providence, to render the design of Christ's coming among men fully effectual, which was both to be a light to lighten the Gentiles, and to be the glory of his people Israel.

COSTABLE, "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 (Matthew 16:18).

". . . persecution faced faithfully can have POSITIVE results for the church (see also Acts 11:19-30 for more results from this dispersion)." [ote: Bock, Acts, p. 317.]". . . 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." [ote: Longenecker, p. 355.]"As the mission BEGIS 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 COFIRMIG 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. Acts 8:25; Acts 9:32-42)." [ote: Tannehill, 2:102.]

ELLICOTT, "(4) They that were scattered abroad.—These. As has been said above, would in all probability be Stephen’s Hellenistic fellow-workers and followers. As in later ages, the axiom that “the blood of martyrs is the SEED of the Church,” held true from the beginning. The attempt to stamp out the new faith did but give it a wider scope of action, and urged it on to pass the limits within which it might otherwise have been confined for a much longer period.

Preaching the word.—Better, preaching the glad tidings of the word.

5 Philip went down to a city in Samaria and proclaimed the Messiah there.

BARES, "Then Philip - One of the seven deacons, Act_6:5. He is afterward called the “evangelist,” Act_21:8.

The city of Samaria - This does not mean a city whose “name” was Samaria, for no such city at that time existed. Samaria was a “region,” Mat_2:22. The ancient city Samaria, the capital of that region, had been destroyed by Hyrcanus, so completely as to leave no vestige of it remaining; and he “took away,” says Josephus, “the very marks that there had ever been such a city there” (Antiq., book 13, chapter 10, section 3). Herod the Great afterward built a city on this site, and called it “Sebaste”; that is, “Augusta,” in honor of the Emperor Augustus (Josephus, Antiq., book 15, chapter 8, section 5). Perhaps this city is intended, as being the principal city of Samaria; or possibly “Sychar,” another city where the gospel had been before preached by the Saviour himself, John 4.

And preached Christ - Preached that the Messiah had come, and made known his doctrines. The same truths had been before stated in Samaria by the Saviour himself John 4; and this was doubtless one of the reasons why they so gladly now received the Word of God. The field had been prepared by the Lord Jesus. He had said that it was white for the harvest Joh_4:35, and into that field Philip now entered, and was signally blessed. His coming was attended with a remarkable “revival of religion.” The word translated “preach” here is not what is used in the previous verse. This denotes to “proclaim as a crier,” and is commonly employed to denote the preaching of the gospel, so called, Mar_5:20; Mar_7:36; Luk_8:39; Mat_24:14; Act_10:42; Rom_10:15; 1Co_9:27; 1Co_15:12; 2Ti_4:2. It has been argued that because “Philip” is said thus to have preached to the Samaritans, that “therefore” all “deacons” have a right to preach, or that they are, under the New Testament economy, an “order” of ministers. But this is by no means clear. For:

(1) It is not evident, nor can it be shown, that the “other” deacons Act_6:1-15 ever preached. There is no record of their doing so; and the narrative would lead us to suppose that they did not.

(2) They were “appointed” for a very different purpose Act_6:1-5; and it is fair to suppose

that, as “deacons,” they confined themselves to the design of their appointment.

(3) It is not said that “Philip” preached in virtue of his being a “deacon.” From anything in “this” place, it would seem that he preached as the other Christians did - wherever he was.

(4) But “elsewhere” an express distinction is made between Philip and the others. A new appellation is given him, and he is expressly called the “evangelist,” Act_21:8. From this, it seems that he preached, not “because” he was a “deacon,” but because he had received a special “appointment” to this business as an evangelist.

(5) This same office, or rank of Christian teachers, is expressly recognized elsewhere, Eph_4:11. All these considerations show that there is “not” in the sacred Scriptures an order of ministers appointed to preach “as deacons.”

CLARKE, "Then Philip - One of the seven deacons, Act_6:5, called afterwards, Philip the Evangelist, Act_21:8.

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 ׃וגבϚח 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 Sebastי, 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).

GILL, "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.

HERY, " 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.

JAMISO, "Act_8:5-25. Success of Philip’s preaching in Samaria - Case of Simon Magus.

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].

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].

CALVI, "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.

BESO, "Acts 8:5-7. Then Philip, &c. — The sacred historian here proceeds to record one particular instance of the success of the preaching of the persons dispersed by the above-mentioned persecution. The Philip here spoken of was not the apostle of that name, for all the apostles COTIUED at Jerusalem, (Acts 8:1,) and this Philip, as appears from Acts 8:14-17, had not the power of communicating the miraculous gifts of the Holy Spirit, by laying on of hands. He was, therefore, Philip the deacon, mentioned Acts 6:5; no other of that name, besides the apostle, having been mentioned in this history. Went down to the city of Samaria — Or, as some read it, to a city of Samaria; as it is not specified what city of that country it was. The mode of expression, however, seems to point out the capital of Samaria, which was Sychar, or Sichem, where Christ had preached in the beginning of his ministry: and preached Christ unto them — It is certain that the Samaritans were better prepared to receive the gospel than most of the Gentile nations, as they worshipped the true God, and acknowledged the authority of the pentateuch. ay, indeed, in some respects they were better prepared than the body of the Jewish nation, as we do not find that they had either such notions of the Messiah’s temporal reign as the Jews had, or had received the Sadducean principles, which were both very strong prejudices against the Christian doctrine. And the people — Who inhabited that city, notwithstanding their natural prejudices against the Jews; with one ACCORD — unanimously; gave heed unto those things which ,ןלןטץלבהןםPhilip spake — Of the truth and importance of which, upon their attending to them, they were soon persuaded; hearing — The rational and convincing arguments which he used; and seeing the miracles — Which he performed, in confirmation of his doctrine. For unclean spirits — At Philip’s command, came out of many persons that had been possessed by them, crying with a loud VOICE — Which showed that they came out with great reluctance, and much against their wills, but were forced

to acknowledge themselves overcome by a superior power. And there was great joy in that city — Both on ACCOUT of those benevolent miracles which were performed by Philip in it, and of that excellent doctrine which he preached among them, containing such welcome tidings of pardon and eternal salvation.

COFFMA, "And Philip went down to the city of Samaria and proclaimed unto them the Christ.The city of Samaria ... was long considered by scholars as ambiguous, some declaring that it had reference to Sychar, as in John 4:5, and others thinking it referred to the city of Samaria, that is, the capital of the province. McGarvey said:

The definite article is now admitted to be a part of the Greek text, and this settles the question (as proved by the Sinaitic manuscript which has the definite article). It was the old capital ... enlarged and embellished by Herod the Great.[10]Concerning what it means to preach Christ, see under Acts 8:12.

The people of Samaria were regarded by the Jews with contempt, their mixed racial and religious characteristics being the cause of this. (See my Commentary on John, p. 113.) In fact, the Jew looked upon all Gentiles in the same way; but, as Howson noted, "His hostility to the Samaritan was probably the greater, in proportion as he was the nearer."[11] It was in keeping with this same greater reaction to what is near, as compared to what is distant, that Sir Walter Scott wrote: "A wildcat in a chamber is more to be dreaded than a lion in a distant desert!"[12]

[10] J. W. McGarvey, ew Commentary on Acts (Cincinnati, Ohio: Standard Publishing Company, 1892), p. 138.

[11] J. S. Howson, op. cit., p. 65.

[12] Sir Walter Scott, The Talisman (ew York: American Book Company, 1899), p. 299.

BARCLAY 5-13, "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 DEALIGS with the Samaritans (John 4:9).

The quarrel between the Jews and the Samaritans was centuries old. Back in the eighth century B.C. the Assyrians conquered the orthern 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 ehemiah. In the meantime, those of the orthern 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.

COKE, "Acts 8:5. Then Philip went down— We are sure that it was not Philip the apostle, both as he continued at Jerusalem, and as this Philip had not the power of communicating the miraculous gifts of the holy Spirit by laying on of hands. Comp. Acts 8:14; Acts 15:17. It must therefore have been the deacon; no other of that name, beside the apostle, having been mentioned in this history. Instead of to the city of Samaria, some would read to a city of Samaria, as it is not specified what city it was. The mode of expression, however, seems to point out the capital of Samaria, which was Sechem, or Sebaste, where Christ himself had preached in the beginning of his ministry. See John 5:40., &c. It is certain, that the Samaritans were better prepared to receive the gospel than most of the Gentile nations, as they worshipped the true God, and acknowledged the authority of the Pentateuch. ay, indeed, in some respects they were better prepared than the body of the Jewish nation; as we do not find, that they had either such notions of the Messiah's temporal reign as the Jews, or had received the Sadducean principles, which were both very strong prejudices against the Christian religion.

COSTABLE, "Philip was apparently a Hellenistic Jew like Stephen. This was Philip the evangelist who was one of the Seven (cf. Acts 6:5), not the Philip who was one of the Twelve. He travelled north from Jerusalem to Samaria and 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 DEALIGS 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 (Acts 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. [ote: See Hengel, pp. 70-76, for a full discussion of this enigmatic reference.] 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, though some scholars believe the region of Samaria is in view. [ote: E.g., Witherington, p. 282.] The capital town stood a few miles west and a little north of Old Testament Shechem and very near ew 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. Acts 8:12) 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.

ELLICOTT, "(5) Then Philip went down to the city of Samaria.—More accurately, “a city.” The sequence of events implies that it was not the Apostle, but his namesake who had been chosen as one of the Seven. As having been conspicuous in the work of “preaching the glad tidings of Christ,” he was afterwards known as Philip the Evangelist (Acts 21:8). It was natural enough that the identity of name should lead writers who were imperfectly informed to confuse the two, as Polycrates, Bishop of Ephesus, seems to have done in the passage QUOTED by Eusebius (Hist. iii. 31). The “city of Samaria” is described in precisely the same terms as in John 4:5, where it is identified with Sychar, the Sichem of the Old Testament. (See ote on John 4:5.) “Samaria,” throughout the ew Testament (as, e.g., in Acts 9:31; Luke 17:11; John 4:4-5), is used for the province, and not for the city to which it had been ATTACHED in earlier times. This had been new-named Sebaste (the Greek equivalent of Augusta) by Herod the Great in honour of the Emperor, and this had more or less superseded the old name (Jos. Ant. xv. 8, § 5). Assuming the identity with Sychar, the narrative of John 4 suggests at once the reason that probably determined Philip’s choice. The seed had already been sown, and the fields were white for harvest (John 4:35). Possibly, as suggested above (ote on Acts 7:16), there may have been some previous connection with the district. Some of that city had already accepted Jesus as the Christ.

Preached Christ.—The verb is not the same as in Acts 8:4, and is the WORD used for “preaching” or “proclaiming.” The tense implies COTIUED action, extending, it may be, over weeks or months. We find in John 4:25 that the expectation of the Messiah was as strong among the Samaritans as among the Jews, and Philip’s work therefore was to proclaim that the long-expected One had come, and that the Resurrection was the CROWIG proof that He was the Christ the Son of God. The readiness with which the proclamation was accepted shows that in spite of the adverse influence which had come into play since our Lord had taught there, the work then done had not been in vain.

Hearing and seeing the miracles which he did.—Better, the signs, as being closer, here as elsewhere, to the force of the Greek. It is remarkable that they had believed in the first instance without any other sign than the person and the teaching of the Lord Jesus. Miracles came not as the foundation, but for the strengthening of their faith; perhaps also as a corrective to the adverse influence of which we are so soon to hear.

PULPIT, "And for then, A.V.; proclaimed unto them the Christ for preached Christ unto them, A.V. Philip; the deacon and evangelist (Acts 6:7; Acts 21:8), not the apostle. As regards Samaria, it is always used in the ew Testament of the country, not of the city, which at this time was called Sebaste, from ףוגבףפןע, i.e. Augustus Caesar (see Acts 25:21, Acts 25:26, etc.; John 4:5; and Josephus, 'Ant. Jud.,' 15. John 7:9). Whether, therefore, we read with the T.R. נןכים, or with the R.T. פחם נןכים, we must understand Samaria to mean the country, and probably the city to be the capital, Sebaste. Alford, however, with many others, thinks that Sychem is meant, as in John 4:5.

EBC, "SIMON MAGUS AND THE CONVERSION OF SAMARIA.

THE object of the earlier part of this book of the Acts is to trace the steady, gradual development of the Church among the Jews, the evolution, never ceasing for a moment, of that principle of true catholic and universal life which the Master implanted within her, and which never ceased working till the narrow, prejudiced, illiberal little company of Galileans, who originally composed the Church, became the emancipated Church of all nations. This process of development was carried on, as we have already pointed out, through the agency of the Hellenistic Jews, and specially of the deacons who were so intimately connected with that class. We have in the last few chapters surveyed the history of one deacon, St. Stephen; we are now led to the story of another, St. Philip. His activity, as described in the eighth chapter, runs upon exactly the same lines. St. Stephen proclaims the universal principles of the gospel; St. Philip acts upon these principles, going down to the city of Samaria, and preaching Christ there. The prominent position which the deacons had for the time taken is revealed to us by two notices. Philip leaves Jerusalem and goes to Samaria, where the power of the high priest and of the Sanhedrin does not extend, but would rather be violently resisted. Here he is safe for the time, till the violence of the persecution should blow over. And yet, though Philip has to leave Jerusalem, the Apostles remain hidden by the obscurity into which they had for a little fallen, owing to the supreme brilliancy of St. Stephen: "They were all scattered abroad except the Apostles." The deacons were obliged to fly, the Apostles could remain: facts which sufficiently show the relative positions the two classes occupied in the public estimation, and illustrate that law of the Divine working which we so often see manifesting it self in the course of the Church’s chequered career, the last shall be first and the first last. God, on this occasion, as evermore, chooses His own instruments, and works by them as and how He pleases.

I. This reticence and obscurity of the Apostles may seem to us now somewhat strange, as it certainly does seem most strange how the Apostles could have remained safe at Jerusalem when all others had to fly. The Apostles naturally now appear to us the most prominent members of the Jerusalem, nay, farther, of the Christian Church throughout the world. But then, as we have already observed, one of the great difficulties in

historical study is to get at the right point of view, and to keep ourselves at that point under very varying combinations of circumstances. We are apt to fling ourselves back, or, if the expression be allowed, to project ourselves backwards into the past, and to think that men must always have attributed the same importance to particular persons or particular circumstances as we do. We now see the whole course of events, and can estimate them, not according to any mere temporary importance or publicity they may have attained, but according to their real and abiding influence. Viewing the matter in this light, we now can see that the Apostles were much more important persons than the deacons. But the question is, not how we regard the Apostles and the deacons, but how did the Sanhedrin and the Jews of Jerusalem in Stephen’s and Philip’s time view these two classes. They knew nothing of the Apostles as such. They knew of them simply as unlearned and ignorant men, who had been once or twice brought before the Council. They knew of Stephen, and perhaps, too, of Philip, as cultured Grecian Jews, whose wisdom and eloquence and persuasive power they were not able to resist; and it is no wonder that in the eyes of the Sadducean majority, who then ruled the Jewish senate, the deacons should be specially sought out and driven away.

The action of the Apostles themselves may have conduced to this. Here let us recur to a thought we have already touched upon. We are inclined to view the Apostles as if the Spirit which guided them totally destroyed their human personality and their human feelings. We are apt to cherish towards the Apostles the same reverential but misleading feeling which the believers of the early church cherished towards the prophets, and against which St. James clearly protested when he said, "Elijah was a man of like passions with ourselves." We are inclined to think of them as if there was nothing weak or human or mistaken about them, and yet there was plenty of all these qualities in their character and conduct. The Apostles were older than the deacons, and they were men of much narrower ideas, of a more restricted education. They had less of that facility of temper, that power of adaptation, which learning and travel combined always confer. They may have been somewhat suspicious too of the headlong course pursued by Stephen and his fellows. Their Galilean minds did not work out logical results so rapidly as their Hellenistic friends and allies. They had been slow of heart to believe with the Master. They were slow of heart and mind to work out principles and to grasp conclusions when taught by His servants and followers. The Apostles were, after all, only men, and they had their treasure in earthen vessels. Their inspiration, and the presence of the Spirit within their hearts, were quite consistent with intellectual slowness, and with mental inability to recognise at once the leadings of Divine Providence. It was just then the same as it has ever been in Church history. The older generation is always somewhat suspicious of the younger. It is slow to appreciate its ideas, hopes, aspirations, and it is well perhaps that the older generation is suspicious, because it thus puts on a drag which gives time for prudence, forethought, and patience to come into play. These may appear very human motives to attribute to the Apostles, but then we lose a great deal of Divine instruction if we invest the Apostles with an infallibility higher even than that which Roman Catholics attribute to the Pope. For them the Pope is infallible only when speaking as universal doctor and teacher, a position which some among them go so far as to assert he has never taken since the Church was founded, so that in their opinion the Pope has never yet spoken infallibly. But with many sincere Christians the Apostles were infallible, not only when teaching, but when thinking, acting, writing on the most trivial topics, or discoursing on the most ordinary subjects.

II. Let us now turn our attention to Philip and his work, and its bearing on the future history and development of the Church. Here, before we go any farther, it may be well to note how St. Luke gained his knowledge of the events which happened at Samaria. We

do not pretend indeed, like some critics, to point out all the sources whence the sacred writers gathered their information. Any one who has ever attempted to write history of any kind must be aware how impossible it often is for the writer himself to trace the sources of his information after the lapse of some time. How much more impossible then must it be for others to trace the original sources whence the sacred or any other ancient writers derived their knowledge, when hundreds and even thousands of years have elapsed. Our own ignorance of the past is a very unsafe ground indeed on which to base our rejection of any ancient document whatsoever.

It is well, however, to note, where and when we can, the sources whence information may have been gained, and fortunately this book of the Acts supplies us with instruction on this very point. A quarter of a century later the same Saul who, doubtless, helped to make St. Philip fly on this occasion from Jerusalem, was dwelling for several days beneath his roof at Caesarea. He was then Paul the Apostle of the Gentiles, who bore in his own person many marks and proofs of his devotion to the cause which Philip had proclaimed and supported while Paul was still a persecutor. The story of the meeting is told us in the twenty-first chapter of this book. St. Paul was on his way to Jerusalem to pay that famous visit which led to his arrest, and, in the long run, to his visit to Rome and trial before Caesar. He was travelling up to Jerusalem by the coast road which led from Tyre, where he landed, through Caesarea, and thence to the Holy City. St. Luke was with him, and when they came to Caesarea they entered into the house of Philip the Evangelist, with whom they abode several days. What hallowed conversations St. Luke must there have listened to! How these two saints, Paul and Philip, would go over the days and scenes long since past and gone! How they would compare experiences and interchange ideas; and there it was that St. Luke must have had abundant opportunities for learning the history of the rise of Christianity in Samaria which here he exhibits to us.

Let us now look a little closer at the circumstances of the case. The place where Philip preached has raised a question. Some have maintained that it was Samaria itself, the capital city, which Philip visited and evangelised. Others have thought that it was a city, -some indefinite city of the district Samaria, probably Sychar, the town where our Lord had taught the Samaritan woman. Some have held one view, some the other, but the Revised Version would seem to incline to the view that it was the capital city which St. Philip visited on this occasion, and not that city which our Lord Himself evangelised. It may to some appear an additional difficulty in the way of accepting Sychar as the scene of St. Philip’s ministry, that our Lord’s work and teaching some five years previously would, in that case, seem to have utterly vanished. Philip goes down and preaches Christ to a city which knew nothing of Him. How, some may think, could this have possibly been true, and how could such an impostor as Simon have carried all the people captive, had Christ Himself preached there but a few short years before, and converted the mass of the people to belief in Himself? Now I maintain that it was Samaria, the capital, and not Sychar, some miles distant, that Philip evangelised, but I am not compelled to accept this view by any considerations about Christ’s own ministry and its results. Our Lord might have taught in the same city where Philip taught, and in the course of five years the effect of His personal ministry might have entirely vanished.

There is no lesson more plainly enforced by the gospel story than this: Christ’s own personal ministry was a comparatively fruitless one. He taught the Samaritan woman, indeed, and the people of the city were converted, as they said, not so much by her witness as by the power of Christ’s own words and influence. But then the Holy Ghost was not yet given, the Church was not yet founded, the Divine society which Christ, as the risen Saviour, was to establish, had not yet come into existence; and therefore work

like that done at Samaria was a transient thing, passing away like the morning cloud or the early dew, and leaving not a trace behind. Christ came not to teach men a Divine doctrine, so much as to establish a Divine society, and, till this society was established, the work done even by Christ Himself was a fleeting and evanescent thing. The foundation of the Church as a society was absolutely necessary if the doctrine and teaching of Christ were to be preserved. The article of the creed, "I believe in the Holy Catholic Church," has been neglected, slighted, and undervalued by Protestants. I have heard even of avowed expositors of the Apostles’ Creed who, when they came to this article, have passed it over with a hasty notice because it did not fit into their narrow systems. And yet here again the Supreme wisdom of the Divine plan has been amply vindicated, and the experience of the New Testament has shown that if there had not been a Church instituted by Christ, and established with Himself as its foundation, rock, and chief corner-stone, the wholesome doctrine and the supernatural teaching of Christ would soon have vanished. I am here indeed reminded of the words and experience of one of the greatest evangelists who have lived since apostolic times. John Wesley, when dealing with a cognate subject, wrote to one of his earliest preachers about the importance of establishing Methodist societies wherever Methodist preachers found access, and he proceeds to urge the necessity for doing so on precisely the same grounds as those on which we explain the failure of our Lord’s personal ministry, so far at least as present results were concerned. Wesley tells his correspondent that wherever Methodist teaching alone has been imparted, and Methodist societies have not been founded as well, the work has been an utter failure, and has vanished away.

So it was with the Master, Christ Jesus. He bestowed His Divine instruction and imparted His Divine doctrine, but as the time for the outpouring of the Spirit and the foundation of the Church had not yet come, the total result of the personal work and labours of the Incarnate God was simply one hundred and twenty, or at most five hundred souls. It constitutes, then, to our mind no difficulty in the way of regarding Sychar as the scene of Philip’s teaching, that Christ Himself may have laboured there a few years before, and yet that there should not have been a trace of His labours when St. Philip arrived. The Master might Himself have taught in a town, and yet His disciple s preaching a few years later might have been most necessary, because the Spirit was not yet given. The plain meaning, however, of the words of the Acts is that it was to the city of Samaria, the capital city, that Philip went: and it is most likely that to the capital city a character like Simon would have resorted, and not to any smaller town, as affording him the largest field for the exercise of his peculiar talents, just as afterwards we shall find, in the course of his history, that he resorted to the capital of the world, Rome itself, as the scene most effectual for his purposes.

III. St. Philip went down, then, to Samaria and preached Christ there, and in Samaria he came across the first of those subtle opponents with whom the gospel has ever had to struggle, -men who did not directly oppose the truth, but who corrupted its pure morality and its simple faith by a human admixture, which turned its salutary doctrines into a deadly poison. Philip came to Samaria, and there he found the Samaritans carried away with the teaching and actions of Simon. The preaching of the pure gospel of Jesus Christ, and the exercise of true miraculous power, converted the Samaritans, and were sufficient to work intellectual conviction even in the case of the Magician. All the Samaritans, Simon included, believed and were baptised. This is the introduction upon the stage of history of Simon Magus, whom the earliest Church writers, such as Hegesippus, the father of Church history, who was born close upon the time of St. John, and flourished about the middle of the second century, and his contemporary Justin Martyr, describe as the first of those Gnostic heretics who did so much in the second and

third centuries to corrupt the gospel both in faith and practice. The writings of the second and third centuries are full of the achievements and evil deeds of this man Simon, which indeed are related by some writers with so much detail as to form a very considerable romance. Here, then, we find a corroborative piece of evidence as to the early date of the composition of the Acts of the Apostles. Had the Acts been written in the second century, it would have given us some traces of the second-century tradition about Simon Magus; but having been written at a very early period, upon the termination of St. Paul’s first imprisonment, it gives us simply the statement about Simon Magus as St. Luke and St. Paul had heard it from the mouth of Philip the Evangelist. St. Luke tells us nothing more, simply because he had no more to tell about this first to the celebrated heretics. When we come to the second century Simon’s story is told with much more embellishment. The main outlines are, however, doubtless correct. All Christian writers agree in setting forth that after the reproof which, as we shall see, Simon Peter the Apostle bestowed upon the magician, he became a determined opponent of the Apostles, especially of St. Peter, whose work he endeavoured everywhere to oppose and defeat. With this end in view he went to Rome, as Justin Martyr says, in the reign of Claudius Caesar, and as other writers say, in the time of Nero.

There he successfully deceived the people for some time. We have early notices of his success in the Imperial city. Justin Martyr is a writer who came close upon the apostolic age. He wrote an Apology for the Christians, which we may safely assign to some year about 150 A.D. At that time he was a man in middle life, whose elder contemporaries must have been well acquainted with the history and traditions of the previous century. In that first Apology Justin gives us many particulars about Christianity and the early Church, and he tells us, concerning Simon Magus, that his teaching at Rome was so successful in leading the Roman people astray that they erected a statue in his honour, between the two bridges. It is a curious fact, and one, too, which confirms the accuracy of Justin, that in the year 1574 there was dug up on the very spot indicated by Justin, the island in the Tiber, a statue bearing the inscription described by Justin, "Semoni Sanco Deo Fidio." Critics, indeed, are now pretty generally agreed that this statue was the one seen by Justin, but that it was originally erected in honour of a Sabine deity, and not of the arch-heretic as the Apologist supposed; though there are some who think that the appeal of Justin to a statue placed before men’s eyes, and about which many at Rome must have known all the facts, could not have been made on such mistaken grounds. It is not altogether safe to build theories or offer explanations based on our ignorance, and opposed to the plain, distinct statements of a writer like Justin, who was a contemporary with the events of which he speaks. It seems indeed a plausible explanation to say that Justin Martyr mistook the name of a Sabine deity for that of an Eastern heretic. But there may have been two statues and two inscriptions on the island, one to the heretic, another to the ancient Sabine god. Later writers of the second and third centuries improved upon Justin’s story, and entered into great details of the struggles between Simon and the two Apostles, St. Peter and St. Paul, terminating in the death of the magician when attempting to fly up to heaven in the presence of the Emperor Nero. His death did not, however, put an end to his influence. The evil which he did and taught lived long afterwards. His followers continued his teaching and proved themselves active opponents of the truth, seducing many proselytes by the apparent depth and subtlety of their views. Such is the history of Simon Magus as it is told in Church history, but we are now concerned simply with the statements put forward in the passage before us. There Simon appears as a teacher who led the Samaritans captive by his sorcery, which he used as the basis of his claim to be recognised as "that power of God which is called Great."

Magic and sorcery have always more or less prevailed, and do still prevail, in the Eastern world, and have ever been used in opposition to the gospel of Christ, just as the same practices, under the name of Spiritualism, have shown themselves hostile to Christianity in Western Europe and in America. The tales of modern travellers in India and the East, respecting the wondrous performances of Indian jugglers, remind us strongly of the deeds of Jannes and Jambres who withstood Moses, and illustrate the sorcery which Simon Magus used for the deception of the Samaritans. The Jews, indeed, were everywhere celebrated at this period for their skill in magical incantations-a. well-known fact, of which we find corroborative evidence in the Acts. Bar-Jesus, the sorcerer who strove to turn the proconsul of Cyprus from the faith, was a Jew. (Act_13:6-12) In the nineteenth chapter we find the seven sons of Sceva, the Jewish priest, exercising the same trade of sorcery; while, as is well known from references in the classical writers, the Jews at Rome were famous for the same practices.

These statements of writers sacred and secular alike have been confirmed in the present age. There has been a marvellous discovery of ancient documents in Egypt within the last twelve or fifteen years, which were purchased by the Austrian government and duly transferred to Vienna, where they have been investigated. They are usually called the Fayum Manuscripts. They contain some of the oldest documents now existing, and embrace among them large quantities of magical writings, with the Hebrew formulae used by the Jewish sorcerers when working their pretended miracles. So wondrously does modern discovery confirm the statements and details of the New Testament!

It is not necessary now to discuss the question whether the achievements of sorcery and magic, either ancient or modern, have any reality about them, or are a mere clever development of sleight of hand, though we incline to the view which admits a certain amount of reality about the wonders performed, else how shall we account for the doings of the Egyptian magicians, the denunciations of sorcery and witchcraft contained in the Bible, as well as in many statements in the New Testament? A dry and cold age of materialism, without life and fire and enthusiasm, like the last century, was inclined to explain away such statements of the Scriptures. But man has now learned to be more distrustful of himself and the extent of his discoveries. We know so little of the spirit world, and have seen of late such strange psychological manifestations in connection with hypnotism, that the wise man will hold his judgment in suspense, and not hastily conclude, with the men of the eighteenth century, that possession with devils was only another name for insanity, and that the deeds of sorcerers were displays of mere unassisted human skill and subtlety. As it was with the Jews, so was it with the Samaritans. They were indeed bitterly separated the one from the other, but their hopes, ideas, and faith were fundamentally alike. The relations between the Samaritans and the Jews were at the period of which we treat very like those which exist between Protestants and Roman Catholics in Ulster, -professing different forms of the same faith, yet regarding, one another with bitterer feelings than if far more widely separated. So it was with the Jews and Samaritans; but the existing hostility did not change nature and its essential tendencies, and therefore as the Jews practised sorcery, so did Simon, who was a native of Samaria; and with his sorcery he ministered to the Messianic expectation which flourished among the Samaritans equally as among the Jews. The Samaritan woman testified to this in her conversation with our Lord, and as she was a woman of a low position and of a sinful character, her language proves that her ideas must have had a wide currency among the Samaritan people. "The woman saith unto Him, I know that Messiah cometh, which is called Christ: when He is come, He will declare unto us all things." Simon took advantage of this expectation, and gave himself out to be "that power of God which is called Great"; testifying by his assertion to the craving which

existed all through the Jewish world for the appearance of the long-expected deliverer, a craving which we again find manifesting itself in the many political pretenders who sprang up in the regions of more orthodox Judaism, as Josephus amply shows. The world, in fact, and specially the world which had been affected with Jewish ideas and Jewish thought, was longing for a deeper teaching and for a profounder spiritual life than it had as yet known. It was athirst for God, yea, even for the living God; and when it could find nothing better, it turned aside and strove to quench the soul’s desires at the impure fountains which magic and sorcery supplied.

IV. Philip the Evangelist came with his teaching into a society which acknowledged Simon as its guide, and his miracles at once struck the minds of the beholders. They were miracles worked, like the Master’s, without any secret preparations, without the incense, the incantations, the muttered formulae which accompanied the lying wonders of the magician.

They formed a contrast in another direction too, -no money was demanded, no personal aims or low objects were served; the thorough unselfishness of the evangelist was manifest. Then, too, the teaching which accompanied the miracles was their best evidence. It was a teaching-of righteousness, of holy living, of charity, of humility; it was transparently unworldly. It was. not like Simon’s, which gave out that he himself was some great one, and treated of himself alone; but it dealt with "the kingdom of God and the name of Jesus Christ"; and the teaching and the miracles, testifying the one to the other, came home to the hearts of the people, leading them captive to the foot of the Cross. It has often been a debated question whether miracles alone are a sufficient evidence of the truth of a doctrine, or whether the doctrine needs to be compared with the miracles to see if its character be worthy of the Deity. The teaching of the New Testament seems to, be plainly this, that miracles, in themselves, are not a sufficient evidence. Our Lord warns His disciples that deceivers shall one day come working mighty signs and wonders, so as to lead astray, if it be possible, even the very elect; and He exhorts His disciples to be on their guard against them. But while miracles alone are no sufficient evidence of the truth of a doctrine, they were a very needful assistance to the doctrines of the gospel in the age and country when and where Christianity took its rise. Whether the sorcery and magic and wonders of Simon, and the other false teachers against whom the Apostles had to contend, were true or false, genuine or mere tricks, still they would have given the false teachers a great advantage over the preachers of the gospel, had the latter not been armed with real divine supernatural power which enabled them, as occasion required, to fling the magical performances completely into the shade. The miraculous operations of the Apostles seem to have been restricted in the same way as Christ restricted the working of His own supernatural power. The Apostles never worked miracles for the relief of themselves or of their friends and associates. St. Paul was detained through infirmity of the flesh in Galatia, and that infirmity led him to preach the gospel to the Galatian Celts. He did not, perhaps he could not, employ his. miraculous power to cure himself, just as our Lord refused to use His miraculous power to turn stones into bread. St. Paul depended upon human skill and love for his cure, using probably for that purpose the medical knowledge and. assistance of St. Luke, whom we find shortly afterwards in his company. Miraculous power was bestowed upon the first Christian teachers, not for the purposes of display or of selfish gratification, but simply for the sake of God’s kingdom and man’s salvation.

And as it was with St. Paul so was it with his companions. Timothy was exhorted to betake himself to human remedies to cure his physical weakness, while when another apostolic man, Trophimus, was sick, he was left behind. by the Apostle at Miletus till he should get well. (2Ti_4:20) Miracles were for the sake of unbelievers, not of believers,

and for this purpose we cannot see how they could have been done without, under the circumstances in which the gospel was launched into the world. Man’s nature had been so thoroughly corrupted, the whole moral atmosphere had been so permeated with wickedness, the whole moral tone of society had been so terribly lowered, that the Apostles might have come preaching the purest morality, the most Divine wisdom, and it would have fallen on ears so deaf, and eyes so blind, and hearts so seared and hardened, that it would have had no effect unless they had possessed miraculous power which, as occasion demanded, served to call attention to their teaching. But when the preliminary barriers had been broken down, and the miracles had fulfilled their purpose, then the preaching of the kingdom of God and the name of Jesus Christ did their work. Here again a thought comes forward on which we have already said a little. The subject matter of Philip’s preaching is described in the fifth verse as Christ, "Philip went down to the city of Samaria, and proclaimed unto them the Christ," and then in the twelfth verse it is expanded for us into "the kingdom of God and the name of Jesus Christ." These two subjects are united. The kingdom of God and the name of Jesus Christ. The Apostles taught no diluted form of Christianity. They preached the name of Jesus Christ, and they also taught a Divine society which He had established and which was to be the means of completing the work of Christ in the world. Our Lord Jesus Christ and His Apostles recognised the great truth, that a mere preaching of a philosophical or religious doctrine would have been of very little use in reforming the world. They therefore preached a Church which should be the pillar and ground of the truth, which should gather up, safeguard, and teach the truth whose principles the Apostles set forth. To put it in plain language, the Evangelist St. Philip must have taught the doctrine of a Church of Jesus Christ as well as of a doctrine of Jesus Christ. Had the doctrine of Jesus Christ been taught without and separate from the doctrine of a Church, the doctrine of Christ’s person and character might have vanished, just as the doctrine of Plato or Aristotle or that of any of the great ancient teachers vanished. But Jesus Christ had come into the world to establish a Divine society, with ranks, gradations, and orderly arrangements; He had come to establish a kingdom, and they all knew then what a kingdom meant. For the Greek, Roman, or Jewish mind, a kingdom meant more even than it does for us. It meant in their conceptions a despotism where the king ordered and did just what he liked. The Romans, in fact, abominated the name king, and invented the term emperor instead, because for them the word king connoted what it does not connote for us, the possession and exercise of absolute power. Yet, for all this, the Apostles preached Christ as a King and His society as a kingdom, because in that new society which He had called into existence, the graces, the gifts, the offices of the society are totally dependent upon and entirely subservient to Jesus Christ alone.

How wondrously the life, the activity, the fervour and power of the Church would have been changed had this truth been always recognised. The Church of Jesus Christ, as regards its hidden secret life, is a despotism. It depends upon Christ alone. It depends not upon the State, not upon man, not upon wealth or position or earthly influences of any kind: it depends upon Christ alone. The Church has often forgot this secret of its strength. It has trusted in the arm of flesh, and has relied upon human patronage and power, and then it has grown, perhaps, m grandeur and importance as far as the world is concerned; but, as it has grown in one direction, it has lost in the other, and that the only direction worthy a Church’s attention. The temptation to rely on the help of the world alone has assailed the Church in various ways. It assails individual Christians, it assails congregations, it assails the Church at large. All of them, whether individuals, congregations, or churches, are apt to imagine that power and prosperity consist in wealth, or worldly position, or the number of adherents, forgetting that Christ alone is

the source of power to the Church or to individual souls, and that where He is wanting, no matter what may be the outward appearance, or the numerical increase, or the political influence, there indeed all true life has departed.

V. The results of Philip’s teaching and work in Samaria were threefold.

(1) The Samaritans believed Philip, and among the believers was Simon. There are some people who teach faith and nothing else, and imagine that if they lead men to exercise belief then the whole work of Christianity is done. This incident at the very outset of the Church’s history supplies a warning against any such one-sided teaching. The Samaritans believed, and so did Simon the Magician, who had for long deceived them. The very same word is used here for the faith exercised by the Samaritans and by Simon, as we find used to describe the belief of the three thousand on the day of Pentecost, or of the Philippian jailer who accepted St. Paul’s teaching amid all the terror. of the earthquake and the opened prison. They were all intellectually convinced and had all accepted the Christian faith as a great reality. Intellectual faith in Christ is the basis on which a true living faith which works by love is grounded. A faith of the heart which is not based on a faith of the head is very much akin to a superstition. Of course we know that there are people whose faith is deep-rooted and fruitful who cannot state the grounds of their belief, but they are well aware that others can thus state it, that their faith is capable of being put into words and defended in argument. Intellectual faith in Christianity must ever be regarded as a gift of the Holy Ghost, according to that profound word of the Apostle, "No man can say, Jesus is Lord, but in the Holy Ghost." But intellectual faith in the truth and reality of Christ’s mission may exist in a heart where there is no sense of sin and of spiritual want, and then belief in Christ avails nothing. There were cravings after righteousness and peace in Samaritan bosoms, but there was none in one heart, at least, and that heart was therefore unblessed. The results of St. Philip’s work teaches us that faith is not everything in the Christian life.

(2) Again, we find that another result was that the Samaritans were all baptised, including their arch-deceiver Simon. Philip, then, in the course of his preaching of Christ, must have told them of Christ’s law of baptism. The preaching of the name of Jesus Christ and of the kingdom of God must have included a due setting forth of His laws and ordinances. We do no honour to Christ when we neglect any part of His revelation. If God has revealed any doctrine or any practice or any sacrament, it must be of the very greatest importance. The mere fact of its revelation by Him makes it of importance, no matter how we, in our shortsighted wisdom, may think otherwise. Philip set forth therefore the whole counsel of God, and as the result all the Samaritans were baptised, including Simon; but then again, as Simon’s case taught that faith by itself availed not to change the heart, so Simon’s ease teaches that baptism, neither alone nor in conjunction with intellectual faith, avails to convert the soul and purify the character. God offers His graces and His blessings, faith and baptism, but unless there be receptivity, unless there be consent of the will, and a thirst of the soul and a longing of the heart after spiritual things, the graces and gifts of the Spirit will be offered in vain.

(3) And then, lastly, the final and abiding result of Philip’s work was, there was great joy in that city. They rejoiced because their souls had found the truth, which alone, can satisfy the cravings of the human heart and minister a joy which leaves no sting behind, but is a joy pure and exhaustless. The joys of earth are always mixed, and the more mixed the more unsatisfying.

The joy of a Christian Soul which knows Christ and His preciousness, which has been delivered by Christ from deceit and impurity and vice, as these Samaritans had, and which feels and enjoys the new light thrown on life by Christ’s revelations, that joy is a

surpassing one, ravishing the soul, satisfying the intellect, purifying the life. There was great joy in that city, and no wonder, for as the poet has well sung, contrasting the "world’s gay garish feast" with God’s sacred consolations bestowed upon holy souls, -

"Who, but a Christian, through all life That blessing may prolong? Who, through the world’s sad day of strife, Still chant his morning song?"

"Such is Thy banquet, dearest Lord; O give us grace to cast Our lot with Thine to trust Thy word, And keep our best till last."

Acts 8:5-17

THE APOSTLES AND CONFIRMATION

IN the last chapter we noticed the work of Philip in Samaria, the present one will deal with the mission of the Apostles Peter and John to complete and perfect that work.

The story, as told in the sacred narrative, is full of instruction. It reveals the ritual of the apostolic Church, the development of its organisation and practice, the spiritual lessons which the earliest gospel teachers imparted and the latest gospel teachers will find applicable. Philip converted the Samaritans and laid the basis of a Christian Church. Word was at once brought of this new departure to the Apostles at Jerusalem, because it was a new step, a fresh development which must have given a great shock to the strict Jewish feeling, which regarded the gospel as limited by the bounds of orthodox judaism. The Apostles may have felt some surprise at the news, but they evidently must have acknowledged the Samaritans as standing on a higher level than the Gentiles, for they do not seem to have raised any such objections to their baptism as were afterwards urged against St. Peter when he preached to and baptised Cornelius. "Thou wentest in to men uncircumcised," was the objection of the Jerusalem Church urged against St. Peter as regards Cornelius. The Samaritans were circumcised, and therefore this objection did not apply. The Jews, indeed, of Judaea and of Galilee hated the Samaritans with a perfect hatred, but neither hatred nor love is ever guided by reason. Our feelings always outrun our judgment, and the judgment of the Jews compelled them to recognise the Samaritans as within the bounds of circumcision, and therefore the Apostles tolerated, or at least did not except against, the preaching of the gospel to the Samaritans, and their admission by baptism into the Messianic kingdom. It is a phenomenon we often see repeated in our own experience. A brother or a relation alienated is harder to be won and is more bitterly regarded than a total stranger with whom we may have quarrelled, though, at the same time, reason, perhaps even pride and self-respect and regard for consistency compel us to recognise that he occupies a different position from that of a perfect stranger. The conversion of the Samaritans must be viewed as one of the divinely appointed steps in the plan of human unification, one of the divinely appointed actions gently leading to the final overthrow of the wall of partition between Jew and Gentile which the earlier chapters of this book trace for us. How beautiful the order, how steady and regular the progress, that is set before us! First we have the call of the strict Jews, then that of the Hellenistic Jews, next that of the Samaritans, and then the step was not a long one from the admission of the hated Samaritans to the baptism of the devout though uncircumcised Gentile, Cornelius. God does His work in grace, as in nature, by degrees. He teaches us that changes must come, and that each age of the Church must be marked by development and improvement; but He shows us here in His word how changes should be made, -not rashly, unwisely, impetuously, and therefore uncharitably,

but gently, gradually, sympathetically, and with explanations abundantly vouchsafed to soothe the feelings and calm the fears of the weaker brethren. This method of the Divine government receives an illustration in this passage. God led the Church of the first age very gradually, and therefore we see the apostolic college steadily, though perhaps blindly and unconsciously, advancing on the road of progress and of Christian liberality.

We have in this section of primitive Church history a twofold division: the action of the Apostles on one side, the attitude and conduct of Simon Magus on the other. Each division has quite distinct teaching. Let us in this chapter take note of the Apostles.

I. The Apostles who were at Jerusalem heard of the conversion of Samaria, and they at once sent thither Peter and John to supervise the work. The deacons had, for a time, appeared to supersede the Apostles before the world, but only in appearance. The Apostles retained the chief government in their own hands, though to the men of the time others seemed the more prominent workers. The Apostles gave free scope to the gifts entrusted to their brilliant subordinates, but none the less they felt their own responsibility as rulers of the Divine society, and never for a moment did they relinquish the authority over that society which God had entrusted to them. They felt that Christ had instituted an organised society with ranks and offices duly graduated, with officials-of whom they were themselves the chief-assigned to their appointed tasks, and never did they surrender to any man their Divinely given power and authority. Philip might preach in Samaria; but though he was successful in winning converts, the Apostles claimed the right of inspecting and controlling his labours. They successfully solved a problem which has often proved a very troublesome one. They combined the exercise of power with the free play of enthusiasm, and the result was that the enthusiasm was shielded from mistakes, and the power was vivified by the touch of enthusiasm and prevented from falling into that cold, heartless, ice-like thing which autocratic rule, in Church and State alike, has so often become. What a picture and guide we here behold for the Church of all ages! What a needed lesson is here taught! What errors and schisms would have been avoided throughout the long ages which have since elapsed, had the example of the apostolic Church been more closely followed, had power been more sympathetic with enthusiasm, and enthusiasm more loving, obedient, and submissive as regards authority!

The Apostles recognised their own responsibility and acted upon their own sense of authority, and they sent forth Peter and John to minister in Samaria and supply what was wanting as soon as they heard of the work done by St. Philip. The persons whom the college of Apostles thus despatched are worthy of notice, and have a direct bearing on some of the great theological and social problems of this age. They sent Peter and John. Peter, then, was the messenger of the Apostles, -the sent one, not the sender. We can find nothing of the supremacy of Peter in these early apostolic days of which men began to dream in later years. The supreme authority in the Church and the burden of the Christian ministry were laid upon the Twelve Apostles as a whole, and they, as a body of men entrusted with co-equal power, exercised their functions. They knew nothing of Peter as the prince of the Apostles; nay, rather, when occasion demanded, they sent Peter as well as John as their delegates. The choice of these two men, just as their previous activity, depended again upon spiritual grounds, upon their love, their zeal, their Christian experience, not upon any official privilege or position which they enjoyed above the other Apostles.

Surely in this view again the Acts of the Apostles may be regarded as a mirror of all Church history. The pretended supremacy of St. Peter above his brethren has been the ground on which the claim of Roman supremacy over all other Christian Churches has

been urged.

That claim has been backed up by forgeries like the False Decretals, where fictitious letters of Popes, dating from the first century downwards, have been used to support the papal assertions. But plain men need not go into abstruse questions of Church history, or into debates upon disputed texts. We have one undoubted Church history, admitted by all parties who profess and call themselves Christians. That history is the Acts of the Apostles, and when we examine it we can find nothing, about St. Peter, his life or his actions, answering in the remotest degree to that imperial and absolute authority which the Papacy claims in virtue of its alleged descent from that holy Apostle. The Acts knows of St. Peter sometimes as the leader and spokesman of the Apostles, at other times as their delegate, but the Acts knows nothing and hints nothing of St. Peter as the ruler, the prince, the absolute, infallible guide of his fellow Apostles and of the whole Church. Peter and John were the persons despatched as the apostolic delegates to complete the work begun by Philip. We can see spiritual reasons which may have led to this choice. Peter and John, with James his brother, had been specially favoured with Christ’s personal communications, they had been admitted into His most intimate friendship, and therefore they were spiritually eminent in the work of Christ, and peculiarly fitted to do work like that which awaited them in Samaria, - pointing Christian men to the great truth, that eminence in Christ’s Church and cause will evermore depend, not upon official position or hierarchical or ministerial authority, but upon spiritual qualifications and the vigour of the interior life. How wonderfully has the prophecy involved in the preeminence of Peter, James, and John been fulfilled. When we look back over the ages of Christian labour which have since elapsed, whose are the foremost names? Whose fame as Christian workers is the greatest? Not popes or princes, or bishops of great cities, but an Augustine, the bishop of an obscure African see; an Origen, a presbyter of Alexandria; a Thomas A Kempis whom no man knows; or presbyters like John Wesley, or George Herbert, or Fletcher of Madeley, or John Keble; - men like them, holy and humble of heart, obscure in station or m scenes of labour, they have lived much with God and they have gained highest places in the saintly army, because they were specially the friends of Jesus Christ. The world knew nothing of them, and the men of affairs and the children of time, whose thoughts were upon rank, and place, and titles, knew nothing of them; and such men had their reward perhaps, they gained what they sought; but the despised ones of the past have had their reward as well, for their names have now become as ointment poured forth, whose sweet fragrance has filled the whole house of the Lord.

II. And now why were Peter and John sent to Samaria from Jerusalem? They were doubtless sent to inspect the work, and see whether the apostolic approval could be given to the step of evangelising the Samaritans. They had to form a judgment upon it; for no matter how highly we may rate the inspiration of the Apostles, it is clear that they had to argue, debate, think, and balance one side against another just like other people. The inspiration they enjoyed did not save them the trouble of thinking and the consequent danger of disputation; it did not force them to adopt a view, else why the debates we read of concerning the baptism of Cornelius, or the binding character of circumcision? It is clear, from the simple fact that controversy and debate held a prominent place in the early Christian Church, that there was no belief in the existence of infallible guides, local and visible, whose autocratic decisions were final and irreversible, binding the whole Church. It was then believed that the guidance of the Holy Spirit was vouchsafed through the channel of free discussion and interchange of opinion, guided and sanctified by prayer. Peter and John had to go down to Samaria and keenly scrutinise the work, so as to see whether it bore the marks of Divine approval,

completing the work by the imposition of their hands and prayer for the gifts of the Holy Ghost. The Apostles duly discharged their mission, and by their ministry the converts received the gift of the Holy Spirit, together with some or all of those external signs and manifestations which accompanied the original blessing on the day of Pentecost at Jerusalem. This portion of our narrative has been always regarded by the Church, whether in the East or the West, as its authority for the practice of the rite of confirmation. The assertion of the Church of England, in one of the collects appointed for use by the bishop in the Confirmation Service, may be taken as expressing on this point the opinion of the Churches-Roman, Greek, and Anglican. "Almighty and ever living God, who makest us both to will and to do those things that be good and acceptable unto Thy Divine Majesty; We make our humble supplications unto Thee for these Thy servants, upon whom (after the example of Thy holy Apostles) we have now laid our hands, to certify them (by this sign) of Thy favour and gracious goodness towards them." Let us reflect for a little on these words. The reference to apostolic example in this collect is not. indeed, merely to this incident at Samaria. The example of St. Paul at Ephesus, as narrated in the nineteenth chapter, is also claimed as another case in point. There we find that St. Paul came to a place where he had previously laboured for a short time. He discovered in Ephesus some disciples who had received the imperfect and undeveloped form of teaching which John the Baptist had communicated. A sect had apparently been already formed to continue John’s teaching, such as we still find perpetuated amid the wilds of distant Mesopotamia, in the shape of the semi-Christian society which there practises daily baptism as a portion of its religion. St. Paul explains to them the richer and fuller teaching of Christ, commands them to be baptised after the Christian model, by one of his attendants, and then, like Peter and John, completes the baptismal act by the imposition of hands and prayer for the gift of the Spirit. These two apostolic incidents are not, however, the only scriptural grounds which can be alleged for the continued use of. confirmation. It might be said that the practice of the Apostles was not sufficient to justify or authorise confirmation as a scriptural rite, unless it can be shown that the imposition of hands, after baptism and as its completion, passed into the ordinary usage of the early Church. Let me here make a brief digression. The New Testament cannot be used as a guidebook to the whole life and practice of the early Church, because it was merely a selection from the writings of the Apostles and of their companions. If we possessed everything that the Apostles wrote, we doubtless should have information upon many points of apostolic doctrine and ritual concerning which we now can only guess, some of which would doubtless very much surprise us. Thus, to take an example, we should have been left without one single reference to the Holy Communion in all the writings of St. Paul, had not the disorders at Corinth led to grave abuses of that sacrament, and thus caused St. Paul incidentally to mention the subject in the tenth and eleventh chapters of his first epistle to that Church.

Or to take another case. The "Teaching of the Twelve Apostles" has been already referred to and described. It is manifestly a manual dealing with the Church of apostolic times, and there we find reference to customs which were practised in the Apostolic Church, to which no reference, or at least very slight reference, is made in the Epistles or other books of the New Testament. The Apostles practised fasting as a preparation for important Church actions, as we learn from the account of the ordination of Paul and Barnabas at Antioch. The "Teaching of the Apostles" shows us that this practice, derived from the Jews, was the rule before baptism (of this we read nothing in the New Testament), as well as before ordination (of this we do read something), and that not only by the persons to be baptised, but by the ministers of baptism as well. It mentions Wednesday and Friday fasts as instituted in opposition to the Monday and Thursday

fasts of the Jews; it shows how the love feasts of the Primitive Church were celebrated, and sheds much light upon the Order of prophets and their activity, to which St. Paul barely alludes. If we could regain the numberless writings of the Apostles and other early Christians which have perished, we should doubtless possess information upon many other practices and customs of early Church life which would much surprise us. The New Testament cannot than be used as an exhaustive account of the Primitive Church; its silence is no conclusive argument against apostolic origin or sanction as regards any practice, any more than the Old Testament is to be regarded as an exhaustive history of the Jewish nation. And yet, though we speak thus, confirmation or laying on of hands upon the baptised as the completion of the initial sacrament is not left without notice in the Epistles. The imposition of hands as the complement of baptism did not cease with the Apostles and was not tied to them alone, any more than did the use of water in the sacrament of baptism itself cease with the Apostles, as some of the Society of Friends have contended, or the imposition of hands in ordination terminate with apostolic times, as others have argued. This appears from two passages. St. Paul, in the twenty-second verse of the fifth chapter of 1Timothy (1Ti_5:22), when dealing with Timothy’s conduct in the usual pastoral oversight of the Church, lays down, "Lay hands suddenly on no man." These words referred not to ordination, for St. Paul had passed from that subject and was treating of Timothy’s ministerial conduct towards the ordinary members of his flock, directing how he was to care for their souls, reproving publicly the notorious transgressor, and putting him to open shame. We admit, indeed, at once that this notice of the imposition of hands may refer to another use of it which was practised in the early Church. St. Paul may be referring to the imposition of hands when a lapsed or excommunicated member was re-admitted into the Church; or both uses of the ceremony, in confirmation as well as in absolution, may be included under the one reference. But in any case we have another distinct, though incidental, mention of this rite, and that at a time, in a manner, and in a book which clearly proves the practice to have passed into the general custom of the Church. Let us see how this is.

The Epistle to the Hebrews was written by one of the second generation of Christians, one of the generation who could look back to and wonder at the miracles and gifts of the apostolic age. The writer of the Hebrews tells us himself that he was in this position; for when speaking, in the opening of the second chapter, concerning the danger of neglecting the Gospel message, he describes it as a "great salvation; which having at the first been spoken through the Lord, was confirmed unto us by them that heard; God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Ghost, according to His own will." So that it is evident that the Church of the Hebrews was the composition of a man who belonged to a time when the Church had passed out of the fluid state in which we find it in the earlier chapters of the Acts. It had passed into a condition when rites and ceremonies and Church government and ecclesiastical organisations had crystallised, and when men repeated with profoundest reverence the forms and ceremonies which had become associated with the names and persons of the earliest teachers of the faith; names and persons which now were surrounded with all that sacred charm and halo which distance, and above all else, death, lend to human memories. There is an interesting passage in Tertullian which shows how this feeling worked among the early Christians, making them anxious in divine worship to repeat most minutely and even absurdly the circumstances of the Church’s earliest days. In Tertullian’s works we have a treatise on Prayer, in which he expounds the nature of the Lord’s Prayer, going through it petition by petition, proving conclusively that Tertullian and the Christians nearest the apostolic age knew nothing of that modern absurdity which asserts that the Lord’s Prayer should not be used by

Christians. He then proceeds to explain certain useful customs, and to reprove certain superstitious ceremonies practised by the Christians of his day. He approves and explains the custom of praying with hands outstretched, because this is an imitation of our Lord, whose hands were outstretched upon the cross. He disapproves of the practice of washing the hands before every prayer, which Tertullian says was done in memory of our Lord’s Passion, when water was used by Pilate to wash his hands, and designates as superstitious the custom of sitting down upon their couches or beds after they had prayed, in imitation of Hermas who wrote the "Shepherd," of whom it was said, that after finishing his prayer, he sat down on his bed. Now this last instance exactly illustrates what must have happened in the case of the second generation of Christians, to whom the Epistle to the Hebrews was directed. Men at the end of the second century, when Tertullian lived, looked back to the Shepherd of Hermas with the same profound reverence as to the Apostles. They imitated, therefore, every action and ceremony practised by the Shepherd, whom they regarded as inspired, reading his writings with the same reverence as those of the Apostles.

Human nature is ever the same. The latest sect started in the present generation will be found acting on the same principles as the Christians of the apostolic age. The practices and ceremonial of their first founders become the model on which they shape themselves, and every departure from that model is bitterly resented. Human nature is governed universally by principles which are essentially conservative and traditional. So it must have been with the immediate followers of the Apostles; they conformed themselves as exactly as they could to everything-rite, ceremony, form of words-which the Apostles delivered or practised. And the Apostles certainly, delivered precepts and laid down rules on various liturgical questions, of which we have now no written record. St. Paul expressly refers to traditions and customs which he had delivered or intended to deliver, some of which we know, others of which we know not. Now wherefore have we made this long excursion into the dim regions of primitive antiquity? Simply to show that it is a priori likely that the writer of the Epistle to the Hebrews, and men like him of the second and third generation of Christians, would have followed the example of the Apostles, and practised imposition of hands together with prayer for the gift of the Spirit in the case of those baptised into Christ, merely because the Apostles had beforetime practised it. And then, when we come to the actual study of the Epistle to the Hebrews, and read the sixth chapter, we find our anticipations fulfilled. In the first two verses of that chapter the writer lays down the first principles of Christ, the foundation doctrines of the Christian system, which he takes for granted as known and acknowledged by every one; they are, repentance from dead works, faith towards God, the teaching of baptisms, and of laying on of hands, and of the resurrection of the dead and of eternal judgment. Here the imposition of hands cannot refer to ordination, because, as all the other points are matters of personal religion and individual practice, not of ecclesiastical organisation, so we must restrict the imposition of hands referred to as a principle of the Christian religion, to some imposition of hands needful for every Christian, not for the few merely who should be admitted to the work of the ministry. While, again, its close connection with baptism clearly points to the imposition of hands in Confirmation, which the Apostles practised and the primitive Christians adopted from their example. And then, when we pass to ecclesiastical antiquity and study the works of Tertullian, the earliest writer who enters into the details of the practices and ritual established in the Churches, we find imposition of hands connected with baptism exactly as stated in the Epistle to the Hebrews, and viewed as the channel by which the gift of the Holy Ghost is conveyed, not in the shape of miraculous gifts, but in all that edifying, consoling, and sanctifying power which every individual needs, and in virtue of which the New

Testament writers, in common with Tertullian, call baptised men temples of the Holy Ghost and partakers of the Holy Ghost.

6 When the crowds heard Philip and saw the signs he performed, they all paid close attention to what he said.

BARES, "With one accord - Unitedly, or with one mined. Great multitudes of them did it.

Gave heed - Paid attention to; embraced.

Hearing - Hearing what he said.

CLARKE, "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.

GILL, "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.

HERY, "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.

JAMISO, "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].

RWP, "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.

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.”

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.

CALVI, "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? (Romans 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.

COFFMA, "And the multitudes gave heed with one accord unto the things that were spoken by Philip, when they heard, and saw the signs which he did.The great Samaritan capital was overwhelmed with the message, certified to them as authentic by the miracles wrought by Philip. Thus, another of the Seven is revealed to have had the power of miracles, confirming the deduction already made that the laying on of the apostles' hands had conferred this gift at the time of their appointment.

SAMARIA

This city was built by Omri as a new capital of the ten northern tribes of Israel on a hill 300 feet high seven miles northwest of Shechem, commanding the trade routes through the Esdraelon plain.[13] This impressive butte afforded strong protection

against assault, having steep sides and a permanent water supply within the fortifications.

This city figured prominently in certain dramatic incidents in the Old Testament. It was here that the lepers reported the flight of the Assyrian army (2 Kings 7); Ahab was buried in Samaria, as were a number of other Israelite kings. The city fell to Sargon II whose massive deportation of the inhabitants terminated the northern kingdom of Israel (722 B.C.).

Extensive excavations of the site were made in 1908-1910 by Harvard University archaeologists, and also in 1931-1935 by Harvard, Hebrew and British scientists. These findings revealed the city as one of great wealth, fragments of Ahab's ivory-paneled house and many other signs of extravagance being uncovered (1 Kings 22:39).

Alexander the Great conquered Samaria in 331 B.C.; Pompey and others began to rebuild it about 110 B.C.; but it was Herod the Great who restored, rebuilt, decorated, fortified and embellished the city, naming it Sebaste (Augusta) in honor of his emperor, an event still perpetuated in its modern name of Sebastiyeh. There are many references to Samaria in the Old Testament, the prophets of which considered it a center of idolatry (Isaiah 8:4; 9:9; Jeremiah 23:13; Ezekiel 23:4; Hosea 7:1; and Micah 1:6).

EDOTE:

[13] ew Bible Dictionary (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1962), p. 1130.

COSTABLE, "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 the Jerusalem Jews had rejected Philp made him appealing to the Samaritans since they too had experienced rejection by those Jews. Again, deliverance brought rejoicing (cf. Acts 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." [ote: Longenecker, p. 359.]

7 For with shrieks, impure spirits came out of many, and many who were paralyzed or lame were healed.

BARES, "For unclean spirits - See the notes on Mat_4:24.

Crying with loud voice - See the notes on Mar_1:26.

Palsies - See the notes on Mat_4:24.

CLARKE, "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!

GILL, "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.

JAMISO, "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].

RWP, "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).

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.

CALVI, "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.

COFFMA, "For from many of those that had unclean spirits, they came out, crying with a loud voice: and many that were palsied, and that were lame, were healed. And there was much joy in that city.Luke, a distinguished physician and scientist, here made a separation between physical maladies like palsy and lameness, and the conditions attributed to unclean spirits, the same being proof enough that the wisest men of that age recognized the phenomenon of demon possession. This subject was reviewed repeatedly in the four gospels, and it would be profitless to repeat them here. For those interested in pursuing the subject further, reference is made to my Commentary on Matthew, Matthew 8:16,29 and my Commentary on Mark, Mark 1:24; Mark 5:2.

Much joy in that city ... During the ministry of Christ the Lord commanded that his representatives should not go into any city of the Samaritans (Matthew 10:5,6); and, although Jesus himself had given a strong indication of his ultimate purpose of including Samaritans in the gospel by his two days' residence in Sychar (John 4:40), it was the event recorded here that signaled the full fruition of that holy purpose. It was appropriate that "much joy" should have marked the occasion. What a blessed reunion of peoples long estranged was this; and it was a reunion that could have been accomplished in no other way except by the gospel of Christ. It is also true, as Walker observed, that:

It is the only thing that can reconcile hostile groups now; all other treaties, compromises and "gentlemen's agreements" will last only until it is advantageous for one of the parties to break the compact.[14]In this event was a frontal assault upon the "middle wall of partition" (Ephesians 2:14) between Jews and Gentiles. One of the Seven entered Samaria with the power of miracles and the message of redemption in Christ.

EDOTE:

[14] W. R. Walker, Studies in Acts (Joplin, Missouri: College Press), p. 58.

PULPIT, "From many of those which had unclean spirits, they came out crying with a loud voice for unclean spirits, crying with loud VOICE, came out of many that were possessed with them, A.V.; that were palsied for taken with palsies, A.V. From many of those, etc. The R.T. is represented by the margin, but it is nonsense. The different rendering depends upon whether נםוץלבפב בךבטבפבis taken as the subject to ומחסקופן, or as the object after וקןםפב. In one case, נםוץלבפבor בץפבmust be understood after וקןםפשם, as in the A.V., which inserts with them in italics; in the other, the same word must be understood before ומחסקופן, as in the R.V., which inserts they. The latter COSTRUCTIO seems right, but the sense is the same, and the A.V. is much the nearest rendering. That were palsied. The purpose and effect of miracles is here clearly shown, to attract attention, and to evidence to the hearers and seers that the workers of miracles are God's messengers, and that the Word which they preach is God's Word.

8 So there was great joy in that city.

BARES, "And there was great joy - This joy arose:

(1) From the fact that so many persons, before sick and afflicted, were restored to health.

(2) From the conversion of individuals to Christ.

(3) From the mutual joy of “families” and “friends” that their friends were converted. The tendency of a revival of religion is thus to produce great joy.

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

GILL, "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.

HERY, "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.

JAMISO, "great joy in that city — over the change wrought on it by the Gospel, as well as the cures which attested its divine character.

SBC, "A Christian City.

It is manifestly true that an aggregate of individuals may possess, in its own peculiar way, the spiritual character which the individual possesses, and a city, like a man, have and exhibit Christian faith and Christian righteousness and Christian love.

I. Look first at faith, then. Perhaps this seems hardest to establish. Look at this city where you live. It is a Christian city, a believing city, and why? How do you know it? It is not because an occasional document is solemnised with the name of God, it is not because a few verses of your Bible are read in your public schools; it is because that spirit which has never been in the world save as the fruit of Christian faith prevails in and pervades its government and social life—the spirit of responsibility, of trust in man, and of hopefulness for the great human future. Those are the real spiritual results of Christian believing. They are not found in heathenism. It does not come by accident; it has entered into us through the long belief of our fathers, which we ourselves do still keep, in spite of all our ecclesiasticisms and disputes,—the believing in a humanity created by God, redeemed by Jesus Christ, inspired by the Holy Spirit. If we doubt this, we doubt whether a city can have and show a Christian faith.

II. Righteousness. Every city has a moral character distinguishable from, however it may be made up of, the individual character of its inhabitants. This is seen in two ways: first, in the official acts which it must do—acts of justice or injustice, of deceit or candour, by which it appears as a person acting with official unity among its sister cities. But even more, its moral character appears in its power and influence, in the moral atmosphere which pervades it, and exercises its power upon all who come within it. A Christian city is not all a dream. Already we have a city with enough of Christ in it feebly to turn away from its gates some vices which once came freely into the old city. Very far off, but still in the same direction, we can see the city so completely filled with Christ, that no sin can come in, nothing can defile it, "neither whatsoever worketh abomination or maketh a lie."

III. Love. The charity of a city is a distinct testimony to one thing which has been wrought into the convictions of that city, and that one thing is the value of a man, and that conviction has come nowhere except out of Christian faith. Deepen a city’s Christianity, and the city’s charity must deepen and widen too.

Phillips Brooks, Christian World Pulpit, vol. xxiii., p. 369.

CALVI, ".The joy whereof he speaketh is a fruit of faith. For it cannot be but that so SOO 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, (Philippians 4:7.)

PULPIT, "Acts 8:8

ew-found joy.

"And there was great joy in that city." The gospel of Jesus begins now its own aggressive but beneficent march. Twice already has it passed through the most solemn baptism of blood. Its birth, its infancy, its home, its early struggles outside its own sacred home, and its baptisms can never be forgotten. Yet it is time for the young giant to essay his powers, and, without a weapon, to try what intrinsic force

may count for. Apostolic preaching and achievement are still for a short time held in abeyance by the history. It is almost as though open ground were being prepared for the entrance of Saul into the great CHAMPIO'S place. Stephen, stricken down, is immediately replaced, not by an apostle, but by the second of those who had been specially set APART for the care of tables. Philip, who comes to be named Philip the Evangelist, is to the front. At the message of persecution, when many, apparently with no little concert and in no little order of movement, travel elsewhere, he goes "down to the city of Samaria." Whether it were he or they, it cannot be supposed that they imagined that they and their gospel were sure, by mere change of place, of escaping persecution. They probably saw very clearly and were very sure of the reverse of this—nor less sure that they carried with them what would again and again win for itself and for them the heartiest welcome, waken the truest joy, reap a harvest of unending gratitude. And such was now the earliest experience of Philip. How kindly came the brief sunshine in place of persecution's biting blast! So God often helps his faithful ones on another stage, and ordains that his own cause shall triumph through alternate storm and sunshine. The city of Samaria found great joy, after a short period of Philip's visit. Let us consider this joy, what ACCOUT it can give of itself.

I. IT WAS A JOY THAT HAD FOUDATIO O WHICH TO REST. It came of "Christ preached" and Christ proved among the people. Philip preached Christ, and this is clearly stated first. His preaching was attended with signs and wonders following. otice:

1. That the exact nature of those signs and wonders—miracles of healing to the body—does not derogate from the great principle here forcibly illustrated. Some may think that because present ages are not ages of bodily miracles, neither the preaching nor the preacher of the gospel has a chance to compare with that of Philip's time. But the mistake is patent. The criterion is not that one bodily kind of miracle should be forthcoming, but that some practical fruit should certainly be found. Christ preached must have some result of a practical kind. Christ is not among men to be nothing among them, to be no force among them, to be an indifferent possession, or to be mere passing excitement. o time is to be wasted, with Christ as the pretence of it, as he never wasted any.

2. The practical effect of Christ preached must be, really and everything taken into ACCOUT, good in itself and in its bearing. It is true that awhile much of what shall seem of an opposite character may be stirred up. It is true also that Christ preached and refused must be condemnation to those who refuse. And it is true that much of Christ's practical work, while it is in progress, lies in discriminating, in moral judgment of men, in separating and showing the infinite disparity there is between certain kinds "of ground" on which the seed of his WORD falls. These things nothing hinder the fact that, if Christ has been at work, it may be shown and must be shown that good has been at work, and goodness come thereof.

3. The practical good effect of Christ preached is not disadvantaged in the present day by the absence of physical signs and wonders. These were the shadows, not the

things that now purport to have succeeded them. They were but simple, elementary types compared with the substance of which they forewarned. It might with much more verisimilitude he said that the physical miracles of Jesus Christ and his apostles shared the class of disadvantages attendant upon his own personal presence in the flesh—when men might love the person rather than the character, the body rather than the soul, the limb restored rather than the soul saved. Where to-day, Christ being preached, sins are forsaken, hearts are changed, lives do different works and those the works of godliness, the miracle is not what makes men alone wonder and throng and be glad exceedingly, but it makes them and HOSTS of angels also wonder, throng, and be glad to Heaven's joyfullest music.

4. The practical good effect of Christ preached is bound to be efficacious in attracting "the people." We here read that they "with one ACCORD gave heed" to the things that were spoken, because of the things that were done. Though many an individual has by one method or another shut himself, alas! too surely, too successfully, out of grace, this has never yet been found true of the mass of people (unless it be judicially the case for a while with the Jew) when the gospel has been preached amongst them. So SOO as some real fruits have become apparent, standers-by, ay, and passers-by, not a few, look, and gaze, and ask, and move toward that truth that can act, and then they yield ere long in tumult of devotion and unbounded subjection to it. o work, no public movement, no SAMPLE of revolution even, ever showed more genuinely the signs of adaptation for spreading (ay, to the idea of "covering the earth, as the waters cover the seas") than" Christ preached" has shown. It offers us a grand idea of what the scene will be, what the rate of growth, what the grand TRASFORMATIO of scene, when the set conditions, the "set time" shall have come.

5. Christ's gospel does not only not disdain these conditions of its acceptance, but proposes them and gives prominence to them and desires to be itself tested by them.

II. It was A JOY THAT HAD THE ELEMETS OF LIKELY DURATIO I IT.

1. Some joyed who received the full blessing themselves. If any were dispossessed of unclean spirits; if any palsied were thrilled with all the old energy and new added thereto; if the lame were made to walk and to leap;—these were substantial benefits, undoubted blessings, never "to be repented" or forgotten.

2. Some joyed whose chiefest joy, reached by the way of sympathy, was for those who were dear to them, those whom they knew though not dear to them, those whom perhaps they did not know at all nor had ever seen till they now see their joy. For in the wide circumference of a genuine human heart and in its capacious spaciousness there was room, and there is still room, for sympathy to find its sweetest, daintiest food in all these ways. And the joy of sympathy, some of the sacredest that fringes human life, dwells in a secret pavilion, which no profane fickleness shall easily molest, when Christ is the origin of it.

3. Many joyed by the stirring novelty of so new, so bright a hope, and that hope was

neither delusive nor "for a while" only.

4. Some, perhaps many, possibly very many, genuinely knew the real dawn of celestial LIGHT, of spiritual health, of salvation for the soul. That was a joy incontestably of likely duration. It was deep and large and limitless.

III. IT WAS JOY THAT HAD I IT THE EAREST OF THE ETERAL UPPER JOY. However little conscious "the people" might he of any such thought, not the less might it have strong hold on them. But it is not impossible that they were in some measure conscious of it, yet the possession of the present be so true, so welcome a good, that they do not stop to ask of the future or the upper. It matters not either way; there was surely such an earnest in the joy that filled them now.

1. Was it not an unparalleled scene and experience for them? Had they ever known anything on earth to surpass it or to parallel it?

2. Was it not a most genuine rehearsal of "the former things being passed away"? Were pain, and disease, and deprivation of strength, and deprivation of limb—and the tyranny of evil spirits—relaxing their various grasp, nay, resigning it; and did it not look far on to the time when God would also go so far as to wipe away every tear from every eye? Was the joy all round, every eye full of it, every tongue full of it, every ear full of it, every heart full of it; and did not this go far to make it a UIVERSAL joy?

3. Was it a joy that came of any other parentage than heaven? Did science bring it, or ART, or even the glowing glories of creation bathed in golden sunlight? o; God sent it, and Jesus brought it, and the Spirit made it flow full and abound. This answers to the heavenly joy. Though one and another individual fell short of the soul's real LIGHT and the heart's deepest joy, if the scene looked to be an end "of all our woe," it must have looked something like an end of all our "sin," and justly sends on our enraptured anticipations to the time when both shall hate vanished in the perfect and eternal joy.—B.

Simon the Sorcerer

9 ow 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,

BARES, "But there was a certain man called Simon - The fathers have written much respecting this man, and have given strange accounts of him; but nothing more is certainly known of him than is stated in this place. Rosenmuller and Kuinoel suppose him to have been a Simon mentioned by Josephus (Antiq., book 20, chapter 7, section 2), who was born in Cyprus. He was a magician, and was employed by Felix to persuade Drusilla to forsake her husband Azizus, and to marry Felix. But it is not very probable that this was the same person. (See the note in Whiston’s Josephus.) Simon Magus was probably a “Jew” or a “Samaritan,” who had addicted himself to the arts of magic, and who was much celebrated for it. He had studied philosophy in Alexandria in Egypt (Mosheim, vol. i., pp. 113, 114, Murdock’s translation), and then lived in Samaria. After he was cut off from the hope of adding to his other powers the power of working miracles, the “fathers” say that he fell into many errors, and became the founder of the sect of the Simonians. They accused him of affirming that he came down as the “Father” in respect to the Samaritans, the “Son” in respect to the Jews, and the “Holy Spirit” in respect to the Gentiles. He did not acknowledge Christ to be the Son of God, but a rival, and pretended himself to be Christ. He rejected the Law of Moses. Many other things are affirmed of him which rest on doubtful authority. He seems to have become an enemy to Christianity, though he was willing “then” to avail himself of some of its doctrines in order to advance his own interests. The account that he came to a tragical death in Rome; that he was honored as a deity by the Roman senate; and that a statue was erected to his memory in the isle of Tiber, is now generally rejected. His end is not known. (See Calmet, art. “Simon Magus,” and Mosheim, vol. i., p. 114, note.)

Beforetime - The practice of magic, or sorcery, was common at that time, and in all the ancient nations.

Used sorcery - Greek: לבדוץשם mageuōn. Exercising the arts of the “Magi,” or

“magicians”; hence, the name Simon “Magus.” See the notes on Mat_2:1. The ancient “Magi” had their rise in Persia, and were at first addicted to the study of philosophy, astronomy, medicine, etc. This name came afterward to signify those who made use of the knowledge of these arts for the purpose of imposing on mankind - astrologers, soothsayers, necromancers, fortune-tellers, etc. Such persons pretended to predict future events by the positions of the stars, and to cure diseases by incantations, etc. See Isa_2:6. See also Dan_1:20; Dan_2:2. It was expressly forbidden the Jews to consult such persons on pain of death, Lev_19:31; Lev_20:6. In these arts Simon had been eminently successful.

And bewitched - This is an unhappy translation. The Greek means merely that he “astonished” or amazed the people, or “confounded” their judgment. The idea of “bewitching” them is not in the original.

Giving out ... - “Saying”; that is, boasting. It was in this way, partly, that he so confounded them. Jugglers generally impose on people just in proportion to the “extravagance” and folly of their pretensions. The same remark may be made of “quack doctors,” and of all persons who attempt to delude and impose on people.

CLARKE, "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, לבדוץשם, 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.

And bewitched the people of Samaria - Astonishing, amazing, or ,שםומי

confounding the judgment of the people, from חליומי, 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?

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.

GILL, "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.

CALVI, "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 COTIUACE 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.

BESO, "Acts 8:9-11. But there was, &c. — At the time when the gospel was thus brought to them by Philip, a man was there, called Simon, which before- time in the same city used sorcery — Greek, had been לבדוץשם, using magic arts. Some think the expression is entirely of the same signification with the WORD לבדןע, and is intended to tell us, that this Simon was one of the sect of the magi; (see on Matthew 2:1;) and it is possible he might profess himself of that sect: but certainly the expression here used imports much more, and amounts to the same with one who used enchantments, pretending, in consequence of them, to exert some supernatural powers; whereas the word magus, at least about Christ’s time, seems to have signified much the same with our English word sage, and to have denoted a proficient in learning, and especially in astronomy, and other branches of natural philosophy, to which the Persian magi addicted themselves, and so gave name to many who were far from holding the peculiarities of that sect. Yet as many natural philosophers pretended also to be magicians in the common sense of the word among us, and might make their natural knowledge subservient to that pretence when it was mere imposture, it is not improbable that they generally called themselves magi; and so the verb לבדוץשםmight come to signify the making use of unlawful ARTS, (as it plainly does here,) while the noun, from whence it was derived, might still retain a more extensive and innocent signification. See Doddridge. And bewitched the people — astonishing the nation; of ,ומיףפשם פן וטםןעSamaria — By his magic arts he showed 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, mentioned 2 Thessalonians 2:9 : giving out, that himself was some great one — A person possessed of supernatural powers; he wished the people to believe so, and to respect him accordingly. To whom they all gave heed —Paid great regard, as he desired them to do; from the least to the greatest — Both

young and old, both poor and rich; saying, This man is the great power of God —Greek, ח לודבכח ,ח הץםבליע פןץ טוןץ, literally, the power of God, that great power. Thus ignorant, unthinking people mistake what is done by the power of Satan, as if it were done by the power of God; and so with the Gentile world, devils pass for deities, and in the antichristian kingdom, all the world wonders after the beast, to whom the dragon gives his power, and who opens his mouth in blasphemy against God, Revelation 13:2-5. Their meaning probably was, that Simon was the long-expected Messiah, and even Omnipotence itself incarnate, otherwise, they supposed, he could not do such wonderful things. And to him they had regard — Had the greater regard; because that of long time he had bewitched them — Or rather, had astonished them, the word being the same with that used Acts 8:9; with sorceries —With the lying wonders which he wrought by his enchantments.

COFFMA, "But there was a certain man, Simon by name, who beforetime in the city used sorcery, and amazed the people of Samaria, giving out that himself was some great one.Josephus mentions no less than twenty different Simons in his history,[15] making this one of the commonest names of antiquity, and imposing an intolerable burden upon any who would identify this Simon with any of those. It is logical to reject all fanciful traditions about the man mentioned here and to view the information given by Luke as the total of all that is really known concerning him. A full understanding of the triumph of the gospel in Samaria would be impossible without a knowledge of the people's widespread following of such a deceiver as Simon, hence Luke's mention of this condition. Also, it may have been Luke's intent to show the gospel's triumph over one who even practiced the black arts.

EDOTE:

[15] Josephus, Flavius, Antiquities and Wars of the Jews (translated by William Whiston (ew York: Holt, Rinehart and Winston), p. 1052.

COKE, "Acts 8:9. Used sorcery, &c.— Had practised magical arts, and astonished the people. Heylin and Doddridge. Some think the word ´ בדוץשםto be entirely of the same signification with the word ´בדןע, and intended to inform us, that this Simon was one of the sect of the Magi. He might possibly profess himself of this sect; but the word ´ בדוץשםimports much more, and amounts to the same with "one who used enchantments," pretending at least, in consequence of them, to exert some supernatural powers: whereas the word ´בדןע, at least about Christ's time, signified much the same with our English word sage, and denoted a proficient in learning, and especially in astronomy and other branches of natural philosophy, to which the Persian magi addicted themselves, and so gave name to many who were far from holding the peculiarities of that sect. Irenaeus informs us, that Simon boasted he had appeared to the Samaritans as the Father, to the Jews as the Son, and to the Gentiles as the Holy Spirit; and Justin Martyr informs us, that he asserted, that all the names of God were to be ascribed to him, and that he was God, above all principality, power, and virtue. But if ever he made these pretences, it was probably

after this time; for before it he seems to have been entirely a stranger to the first elements of the Christian doctrine, to which these blasphemies refer. Dr. Heylin renders the last clause of this verse, pretending that he was some extraordinary person.

COSTABLE, "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. [ote: See ibid., p. 358, forthe teaching of the early church fathers concerning Simon.]

"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." [ote: Rackham, p. 113.]

ELLICOTT, "(9) But there was a certain man, called Simon.—The man who is thus brought before us in a brief episode, occupies a prominent place in the history and the legends of the Apostolic Church. For the present it will be convenient to deal only with the materials which St. Luke gives us, reserving a fuller account for the close of the narrative. othing is told us here as to his earlier history, prior to his arrival in Samaria. The name indicates Jewish or Samaritan origin. He appears as the type of a class but too common at the time, that of Jews TRADIG on the mysterious prestige of their race and the credulity of the heathen, claiming supernatural power exercised through charms and incantations. Such afterwards was Elymas at Cyprus (Acts 13:6); such were the vagabond Jews exorcists at Ephesus (Acts 19:13); such was a namesake, Simon of Cyprus (unless, IDEED, we have a re-appearance of the same man), who also claimed to be a magician, and who pandered to the vices of Felix, the Procurator of Judזa, by persuading Drusilla (Jos. Ant. xx. 7, § 2, see ote on Acts 24:24) to leave her first husband and to marry him. The life of such a man, like that of the Cagliostro fraternity in all ages, was a series of strange adventures, and startling as the statements as to his previous life may seem (see ote on Acts 8:24), they are not in themselves incredible. Apollonius of Tyana is, perhaps, the supreme representative of the charlatanism of the period.

Used sorcery.—Literally, was practising magic. On the history of the Greek word magos and our “magic,” as derived from it, see ote on Matthew 2:1. Our “sorcerer” comes, through the French sorcier, from the Latin sortitor, a caster of lots (sortes) for the purposes of divination. Later legends enter fully into the various forms of sorcery of which Simon made use. (See below.)

Bewitched the people of Samaria.—Literally, threw them into the state of trance or ecstasy; set them beside themselves, or out of their wits. The structure of the

sentence shows that the “city” is not identical with Samaria, and that the latter name is used, as elsewhere, for the region.

Giving out that himself was some great one.—The next verse defines the nature of the claim more clearly. The cry of the people that he was “the great power of God,” was, we may well believe, the echo of his own boast. He claimed to be, in some undefined way, an Incarnation of Divine Power. The very name had appeared in our Lord’s teaching when He spoke of Himself as sitting on the right hand of “the Power of God,” as an equivalent for the Father (Luke 22:69).

PULPIT, "Simon by name for called Simon, A.V.; the city for the same city, A.V.; amazed for bewitched, A.V. (here and in Acts 8:13). Amazed. In Luke 24:22 the same word ( ומיףפחלי) is rendered "made us astonished" in the A.V.; and in Acts 2:7, Acts 2:12, and elsewhere, in an intransitive sense, "were amazed." It has also the meaning of "being out of one's mind," or "beside one's self" (Mark 3:21; 2 Corinthians 5:13), but never that of "bewitching" or "being bewitched." As regards Simon, commonly surnamed Magus, from his magic arts, it is doubtful whether he is the same Simon as is mentioned by Josephus ('Ant. Jud.,'20. 7.2) as being EMPLOYED by Felix the Procurator of Judaea, in the reign of Claudius (Acts 23:25), to bewitch Drusfila into forsaking her husband, King Azizus, and marrying him, which she did (Acts 24:24). The doubt arises from Josephus stating that Simon to be a Cypriot ( ךץנסיןם דוםןע), whereas Justin Martyr says of Simon Magus that he was בנן ךשלחע כודןלוםחע דיפפשם, a native of Gitton, or Githon, a village of Samaria. It has been thought that Gitton may be a mistake of Justin's for Citium, in Cyprus. The after history of Simon Magus is full of fable. He is spoken of by Irenaeus and other early writers as the inventor or founder of heresy.

PULPIT 9-24, "Acts 8:9-24

The first heretic.

The appearance of Simon Magus in THE LIST of the first converts to the faith, and his enrolment among the baptized members of the Church, must not be overlooked or passed hastily by, if we would profit by the exhaustive teaching supplied by the Acts of the Apostles for the use of the Church in all ages. When the student of Church history begins his studies expecting to find a record of faith and holiness, and to trace the triumphant victories of truth over falsehood through a succession of ages, and to feast his mind with the wise words and the righteous works of a succession of saints, he is soon disappointed and pained to find that Church history brings him into contact with some of the worst phases of human nature. The human mind never shows to greater disadvantage than when its contact with Divine truth stirs up all the foul sediment at the bottom of it, and suggests forms of deceit and duplicity, and varieties of impurity and dishonesty, and specialties of baseness and selfishness, which could have had no existence but for such contact with what is spiritual and heavenly. We might have been prepared for the rejection of truth by the children of the wicked one, and even for those acts of hatred and violence by

which unbelief seeks to put out the light of truth. Apostles in prison, and Stephen lying lifeless on the ground, and a Sanhedrim of priests and scribes and elders solemnly forbidding the preaching of the gospel, are events that we might have anticipated, and which, though they shock, do not so much surprise us. But a reception of the truth of the gospel going so far as to lead the receiver to holy baptism, and yet immediately allied with sordid motives, and coexisting with imposture and sorcery, and issuing in a life devoted to the depravation of the gospel and to the hindering of men's salvation, is an unexpected and a perplexing phenomenon. And yet it is the history of most heresies. Even in those days when the profession of the faith of Christ subjected men to persecution, and when the Christian body was a comparatively small one with a strongly defined character of purity and holiness, we find men joining the Church's ranks only to pollute them, and then to separate themselves and to found some accursed heresy. Either the motive was vile from the first, or the restraints imposed by Christianity were found too severe for the half-converted heart, and the heresy was framed to reconcile the claims of the reason which was convinced with those of the passions which refused to be subdued. Simon appears to have been chiefly attracted and overawed by the miracles which he saw wrought in the ame of Christ. It then occurred to him that he might pursue his old career of sorcery more successfully than ever if he could obtain some partnership in the thaumaturgy which had astonished him. He anticipated richer harvests of gain as a Christian conferring spiritual powers by the laying on of hands than as a magician amazing men by his sorceries. And so he offered Peter money. The frothy levity of his nature was shown as much by his terror at Peter's rebuke as it had been by his offer of a bribe to the apostle. And this rapid succession of sorcery, belief, baptism, SIMOY, confusion, was the sure index of a heart still held fast by the bonds of iniquity, and the natural prelude to a life of base cunning, using holy things for base purposes of unholy gain. The career of Simon, as of many of the early heretics whom the Fathers denounce with such terrible severity, seems to leave us this lesson—that contact with holy things, if it does not convert, hardens the heart; that the light of Christ, if it does not purify the soul, plunges it into deeper darkness; and that familiarity with spiritual powers, which does not subdue and sanctify, has a tendency to stimulate the intelligence only to give it access into lower depths of intellectual wickedness and more deadly sin.

PULPIT, "Acts 8:9-24

The type of one stricken with religion-blindness.

It may be at once allowed that it were difficult to measure with any exactness the amount of moral guilt in Simon Magus. Happily we are not called to do this. That we cannot do it will not hinder our noticing the phenomena of what may well strike upon our own knowledge and our own light as an amazing development of the very obliquity itself of moral or spiritual vision. Confessedly with most various amount and kind of effect does the glory of the natural sun strike on the profusion of the objects of nature. What brilliant effects some of these return! what rich and mellowed effects, others! How do some seem to give out all they have in gratitude's

welcome, and others rest in their joy! till, when we come to the RAGEof human life, we can by no means count upon any correspondingly uniform or correspondingly varying responses. ow something within asserts itself greater, more sullen, more given to contradiction and resenting of external force than the coldest granite, the gloomiest yew, the dreariest of scenery. Yet these things within men make no such stubborn and successful fight against a whole world's source of light and heat as they do often against the pure light of truth, the purer light of God in the face of Jesus Christ, the purest and most vitalizing force of light of all—God in the searching gaze of the Holy Spirit. An early type of this religion-blindness of human nature is before us. Wherever the slightest allowance may possibly be made for the individual in whom it is now illustrated so broadly and undisguisedly, there must the indictment press but the more heavily on the state of fallen nature itself. Let us notice respecting this religion-blindness—

I. I WHAT IT STOOD SELF-COVICTED.

1. It was in the presence of the greatest power of heaven that could be on earth, and TO BEGI with) did not stand in awe of it, nor recognized it as a presence to inspire awe. On occasions of far less direct manifestations of the like great power of God, it had been far otherwise with Peter, and often had it been far otherwise with the miscellaneous multitude; and in particular on occasion of a manifestation of strong resemblance to the present—on the day of Pentecost—it was far otherwise with such a multitude. But Simon, a picked man, a taught man, a man acquainted with "mysteries," is not cognizant of high emotions, of deep stirrings of the moral nature, as were they; but stands there still with covered head, with thoughts that run on BUSIESS, and with a hand ready outstretched to do business!

2. It was in that presence, with moreover the strongest added symptoms that an unwonted holiness attached to it, and yet it was eager and was presumptuous to challenge intrinsic responsibilities in partnership with it. Forwardness to rush into responsibilities of the most sacred kind has always meant but one thing, and rarely enough led to any but one end. And yet the forwardness with which Simon may now be charged was not that of hasty impulse, of youth and its inexperience, of inconsiderate rashness. It has to be CREDITED with a much worse and more ingrained genius. It was a calculating eagerness, an old and far too familiar impulse to be longer justly called impulse at all, the unaffected outcome of a heart indurate with self. This sort can surely no further go than when it intrudes its callous candidature for the most sacred partnership that Heaven itself has to name, nor suspects that it is at all specially to blame in doing so.

3. It was in that presence, and dares to offer MOEY that with it may be purchased a share of its most sacred prerogative or own nature. The "corruptible things" of "silver and gold" are proposed as an exchange value for the most incorruptible, living Holy Spirit! Once Judas, for the getting of money to himself, volunteers to be the betrayer of Jesus; but in real fact, human ISOLECE of thought dared a higher flight of incredible audacity when it purposed to part with money for the attempted purchase of the gift of the Holy Ghost. Then not the leader of the rebel

angels who kept not their first estate, more really affronted the holiness and the majesty and the sovereignty of God, than did Simon in that thought of his heart and word of his lip. In which lay implicit in part, and in part explicit,

4. It was in that presence, and did not humbly, earnestly pray for a personal experience of its mighty and gracious energy, but only to have the official dignity, the self-exalting dignity, or the literally gainful dignity of being the channel of conducting it to others. What could be more suspicious? What more unnatural? What more hollow, when the question once becomes a question of matter of the highest concernment? How can any man sincerely work for the salvation of another who has never found, never sought his own? How can any man purpose to be the servant of God and of God's Spirit in order to convey spiritual gift and spiritual grace and sanctification to others, if he is not himself in constant and living recipience of the same kind of gifts? Yet many propose this thing unconsciously which Simon proposed in so many most outspoken WORDS. For how often are men glad to think of or even to see the devil cast out of others (Luke 10:20), who have never sought deliverance themselves, and never SUBMITTED to the humbling stroke that should break the chain of their own captivity to him! And how many with the lip speak patronizingly of Christianity and pray for the spread of true religion, who never illustrate the possession of it? Confessedly there are some outer things which one may be the means of conveying to others by the mere hand, and as the mere deputy of some original giver; but as certainly the attempt is as impious as it is impossible in other things. The higher you ascend in gift, the more absolute and patent is the inherent impossibility, until, after you have traversed all the ascending realms of mental bestowment and attainments, you reach that realm of pure spirit; crossing over into it, you cease for ever to assume to convey to others, except that "which you have heard … seen … looked upon, and your hand has handled" in the matter "of the Word of life." It might be that the blind man should pray if haply he might find the way to give sight to other blind—though still most strange if he pray not for himself, "Lord, that I might receive my sight." But if the case be that of a man spiritually blind, who prays and with his prayer offers money that he may be the "chosen vessel" for commanding spiritual LIGHT to others benighted as yet, yet prays not for spiritual sight himself, you say he is the most benighted of all, blind indeed, and, short of limiting God's power in the gift of repentance and the grace of his pardon thereupon, you say self-stricken, hopelessly blind! And of this there is every dread appearance in the instance of Simon.

II. I WHAT IT FOUD ITS PREDISPOSIG CAUSES.

1. In a long CAREER of profession. Simon's very profession was to make profession. And it was of the very essence of dangerous profession, since it was profession about self. Self was the object as well as the subject. The ill odor in which self-assertion, as a mere individual act, is held is well admitted. But how much worse when this has become habit! worst of all when it has become the bread and livelihood of a man. "Giving out that himself was some great one," sounds the irony of biography. It was all that and more for him.

2. In a professional career that rested on the basis of deception. "Of long time he had bewitched the people with sorceries." Whatever reality there was in the sources from which he derived power to work "sorcery," there was no reality of benefit flowing to a deluded people from his works. When "they all gave heed to him, from the least to the greatest, saying; This man is the great power of God," they were "all" the victims of Simon's most purposed and systematic deception. And however much they were to blame, he more by far, who prostituted persuasive powers to mislead and to rob his fellow-creatures, instead of to guide and enrich them. By all this, whatever else, whatever harm he did to others, he was effectually branding his own conscience with a hot iron, and putting out his own inner light.

3. In the habitual recourse to methods which, so far as they were not mere deception, were the result of some sort of league with the powers of evil. Whether this were really so, and if so to what DEGREE it obtained, may be held moot points still; but two things must be said on the subject.

4. Yet once more, however badly things were looking for Simon, one thing might have stayed the filling up of the full measure of his iniquities—might have stayed the utter extinction of the moral eyesight; namely, if he had kept well within the DOMAI of his darkened self and career, and not tried that worst attempt, to ally his evil unrenounced to the good. Long had he known the pride, the flattery, the intoxicating effect of a large and enthusiastic following. The hour came when he saw all this slipping away from him, and he follows—follows those who once followed him. It is significantly said, that "then," i.e. in the rear, not in the van, "he himself believed also." But it was no "belief with the heart," and none "to righteousness." And every step that he took by the side of Philip, as he "beheld and wondered at the miracles and signs which were done" by him, was a calculating step. He beheld with envious stirrings within; he wondered, and not least, how by any means he might become a sharer of that which he eyed with envy. That moment marked his fall certain. It was the turning-point. This thought filled his sordid ambition, to keep his darkness and get some LIGHT to work it to better result. And it was the supreme insult, the last wound to his moral nature.

III. I WHAT SORT OF CODITIO IT FOUD ITSELF I THE ED.

1. It found for the first part of its REWARD the most trenchant and unsparing denunciation. This denunciation was just as justice could be, but it was of the severest and most scathing that Scripture records (Acts 8:20).

2. It brought upon itself uncompromising exposure. The character is weighed and declared wanting. The heart is analyzed and is pronounced "not right." It is brought under "the eye of God" and is ruled wrong by that unerring estimate (Acts 8:21, Acts 8:23).

3. It courted the visitation of a humiliating exhortation (Acts 8:22). Simon had been "baptized," so that, though he might writhe under the spiritual inquisition made of him and this spiritual monition addressed to him, he had put himself where he could

not refuse to bear stripes. That his submitting to baptism and his COTIUIG with Philip made some demand on his pride, and would bear some traces of patronizing condescension, is very possible; but none the less has he placed himself where the stripe cannot be evaded.

4. It ended the scene in an unmasked acknowledgment of miserable insincerity. Simon vanishes from our view, unregretted under any circumstances, for we cannot say that he was "not far from the kingdom of God;" but none the less so for the unwelcome echoes of his latest VOICEleft on the ear. o tide of "repentance" stirs him to the depth; no movement of sweet penitence begins to sway to and fro a yielding heart; no manly attitude in him wakens within us a particle of sympathy for an humbled career; no publican's prayer and broken-hearted petition for pity and the extended hand of mercy, "strong to save," part asunder his bloodless lips. All the contrary—a stranger still to his own guilt without a dawning or even dreaming conception of sin's exceeding sinfulness, he can only find it in him to beg with unreal tone and with cowardly simulation that those who have found him out will pray that his sins may not find him out. He would fain ask that they take on themselves the responsibility of praying the hypocrite's prayer, to pray the prayer which it is "an abomination" to pray—that his sins may not be reckoned against him, though unrepented their guilt, unpardoned their aggravation, and unsought any saving shelter for his own soul. Such a prayer never rose accepted; it never rose at all; it never had the wing on which to rise. It must needs drop out of view, as Simon now out of our view, into the uncovenanted, unknown.—B.

PULPIT, "Acts 8:9-13

Warnings from Simon Magus.

"His name indicates a Jewish or Samaritan origin." He appears as the type of a class but too common at the time—that of Jews TRADIG on the mysterious prestige of their race and the credulity of the heathen, claiming supernatural power exercised through charms and incantations. For other illustrations, give account of Etymas (Acts 13:6); the "vagabond Jews, exorcists," at Ephesus (Acts 19:13); the so-called Simon of Cyprus mentioned by Josephus; and Apollonius of Tyana. Explain the state of the times; men were thoroughly dissatisfied with the empty formalities of religion, and were sick of the routine demands of rabbinical traditions, and were more or less distinctly yearning and crying for the spiritual. Their thought and feeling laid them open to the influence of the sorcerer and juggler, who appeared to be possessed of mysterious and spiritual power. "All over the known world, the nations were at that critical hour in history agitated by a vague unrest and a feverish anticipation of some impending change. Everywhere men turned dissatisfied from their ancestral divinities and worn-out beliefs. Everywhere they turned in their uncertainty to foreign superstitions, and welcomed any religion which professed to reveal the unknown. Along with this came a strange longing to penetrate the secrets of the world, to communicate with the invisible. To persons in this expectant and restless condition there could be no lack of prophets. Asia bred

them, Egypt ripened them, the West swarmed with them."

I. SIMO'S ACKOWLEDGMET OF A DIVIE FORCE I CHRISTIAITY. The degree of his sincerity in professing belief and SUBMITTIG to the rite of baptism needs careful consideration. He may have been carried away by feeling. He may have been guileful throughout, and only seen a higher force in the power of the apostles than he knew of, and designed to get the control of this force for his own purposes. Or the two may have blended. He may have been carried away. At first he may have sincerely taken up with Christianity, but soon yielded to a guileful spirit, which suggested that a splendid fortune could be made out of the new force. But whatever Simon's motives may have been, we have from him an important testimony to the genuine persuasion and power accompanying the early preaching, and to the truth of the miraculous powers exerted by the apostles. Simon well understood the ways of sorcerers and jugglers, and he knew and openly acknowledged that the apostles were not such. Show the importance of the testimony to Christ and Christianity rendered by those outside, and even opposed, such as Rousseau, apoleon, J. S. Mill, etc.

II. SIMO'S MISTAKE I PROFESSIG BELIEF I CHRISTIAITY. Because true discipleship is no mere profession, no sudden excited impulse, no vanishing sentiment, but a sober, calm judgment, a full and hearty surrender, an entire consecration of heart and life to Christ. Simon did not sit down first and count the cost. Simon had no idea of taking a lowly place in Christ's service. He wanted still to be "some great one." tie was "weighed in the BALACES, and found wanting," when Christ's testings came. "He that would be great among you, let him be your servant." "He that exalteth himself shall be abased." Show with what mistaken notions men take up the Christian profession now, and how certainly life tests and tries them, and they fail in the testing day. Simon's faith had not a moral, only an intellectual basis, tie expressed no compunction for having deceived the people and blasphemed God. The whole ethical side of Christianity, its power of bringing man into peace with God, and of making man like God, was shut against him. For that he had no ear. Against that his heart was closed. He believed, therefore, without being converted. Impress how the money-getting spirit had so hardened Simon's mind that it was difficult to gain access for the Christian truth and claims. "How hardly shall they that trust in riches ETER into the kingdom of heaven!"—R.T.

BIBLICAL ILLUSTRATOR 9-24. "But there was a certain man called Simon

Simon the Magian unmasked and put to shame

This Simon was the first heretic in the Christian Church, the first to claim its fellowship while out of sympathy with its fundamental truths.His mistakes were many and grievous.

1. He began with an unscrupulous ambition. No sooner had Peter and John begun to confer the gifts of spiritual power by the laying on of hands than Simon saw that his own juggleries were cast into the shade. All that he perceived were the outward phenomena; the inward grace did not occur to him.

2. He was guilty, thus, of utter insincerity. His pious airs and phrases, while he worshipped with the Christians, were all make-believe. His heart was wholly unchanged; he was still an unregenerate sinner, in the gall of bitterness and the bonds of iniquity.

3. He was grievously mistaken as to the purchasing power of money. He thought that money could do anything. His mind was so utterly sordid that he was as honest as he could be in proffering coin for the sovereign gifts of God. There are men in our times who seem to have a like confidence in filthy lucre. Their very souls grow yellow as they bow before their wretched golden god. They subordinate all things to persona[ gain. Friendship, beneficence, patriotism, and piety are of value only, as they can be made to serve their selfish ends.

4. He was a blasphemer. He should have been appalled at the mere thought of tampering with the influence of the Divine Spirit; but “fools rush in where angels fear to tread.” God was nothing to him, and sacred things were of value only to grind at his mill. It is well that Peter and John had the courage to unmask this miserable impostor. There is no telling what harm he might have done otherwise in the early Church. As it is, he vanishes from our sight cringing under a terrific warning and whining for an intercession which, had it been offered, would have seemed to him only another of the apostles’ masterly conjurations. Farewell to him! And may no disciple of his ever again pollute the pure atmosphere of the Church of God! (D. J. Burrell, D. D.)

Christianity true and false

I. The traits of a true Christianity.

1. It has growth. A true gospel has germinative power; it propagates itself; it is a seed which springs up wherever it is dropped, whether in Judea, Samaria, or Antioch.

2. It has breadth. It overcomes the prejudices of race and nation, breaks the bounds of sect, and brings Jews and Samaritans into one fellowship.

3. It has power (verse 7). The physical miracles of the apostolic age were pictures of spiritual power in all ages. Even now the gospel drives out unclean spirits and gives power to the impotent. Men can see the results of its power though they may not understand its source.

4. It brings joy (verse 8). Every soul truly converted tastes the joy of salvation, and is glad with an indwelling happiness.

5. It has discipline (verses 14-16). The Church recognises a central authority, to which all its workers are loyal.

6. It has high moral standards, which are not framed to suit base natures nor influenced by worldly considerations (verses 20-23).

II. The traits of a false Christianity. Even in the true Church, and in its purest days, there was to be found a Simon the sorcerer.

1. The false Christianity is often concealed under the formal rites of the Church service. Outwardly Simon was a baptised member, inwardly he was a hypocrite.

2. It is revealed in the spiritual manifestations of the Church. When the Holy Ghost

descends, Simon is at once detected.

3. Its spirit is that of selfish ambition, seeking for power over men rather than power with God.

4. It should be dealt with promptly, rebuked unsparingly, and should find no countenance in the Church.

5. It may find mercy and forgiveness if the false disciple will seek the Lord.

Simon Magus, or wrong-heartedness

This short sketch reminds us—

1. That men in every age have been prone to deify great wickedness.

2. That great wickedness, to answer its end, has often identified itself with religion.

3. That true religion exposes all such imposture. We take Simon as the representative of wrong-heartedness.

Note—

I. Its essence—covetousness. “He offered them money.”

In relation to this observe that—

1. It is opposed to mental improvement. It necessarily blinds the eye and limits the intellectual horizon: whereas benevolence elevates the mind, gives vastness to the view, and places every object in the full light of heaven.

2. It is condemned by moral consciousness. There is a principle within which is an infallible indicator of the soul’s health, and this ever condemns covetousness, The selfish man wears out his self-respect, and stands before God and himself a wretched man.

3. It is condemned by the verdict of society. Society may flatter but it cannot respect a covetous man. Hence men assume the features and speak the language of benevolence.

4. It is incompatible with moral order. This requires one-ness, mutual attraction. But selfishness repels from one another and from God.

5. It is denounced by Scripture. Covetousness is declared to be idolatry, against which as the most revolting form of depravity the heaviest judgments are denounced.

II. Its tendency—ruin. This is no constitutional infirmity claiming palliation, but a disease of the heart. As in physics, so in morals, if the heart be wrong the most serious consequences are imminent. The text reminds us of three evils.

1. It involves the greatest sacrifice, “Thy money perish with thee.” Peter took it for granted that he would perish. A good man’s money lives in its consequences.

2. It precludes an interest in religion, “Thou has neither part nor lot,” etc., i.e., in Christianity with its glorious doctrines, promises, and provisions.

3. It necessitates great personal wretchedness. Covetousness is at once—

(1) A hitter “gall,” and

(2) A slavish life, “bonds.”

III. Its cure.

1. Prescribed.

(1) Repentance—a change in the controlling disposition.

(2) Prayer—conscious dependence upon God.

(3) Forgiveness. Covetousness is a sin against God, and for it a sinner must be either forgiven or damned. Repentance and prayer are essential to pardon.

2. Ignored. Simon did not attend to the heavenly prescription. He did not repent of his sin although he deplored its consequences lie did not pray for himself, but he asked Peter to pray for him, and not that his heart might be changed, but that the consequence of his sin might be averted. Observe the two evils ever prevalent in false religions.

(1) Selfishness. To avoid misery is the leading idea in the religion of millions.

(2) Proxyism. The tendency to trust others in religious matters is the foundation of all ecclesiastical imposture and the great curse of the world. (D. Thomas, D. D.)

Simon the sorcerer

Look at—

I. The condition in which Philip found the city of Samaria. You find there the condition of the whole world represented. Samaria was diseased, possessed, and deluded. These are the conditions in which Christianity has always to fight its great battle. Christianity never finds any town prepared to co-operate with it. We are none of us by nature prepared to give the Christian teacher a candid hearing. We “hate the fellow, for he never prophesies good of us.” The literary lecturer pays homage to his audience, but the preacher rebukes it, humbles it. The early preachers did not trim, and balance, and smooth things. It was because they did fundamental work that they made progress so slow, but so sure. The world is—

1. Diseased—there is not a man who is thoroughly and completely well. If he suppose himself to be so, he is so only for the moment; he was ill yesterday, or will be to-morrow. You stand up in the mere mockery of strength; it is when we lie down that we assume the proper and final attitude of the body. How ill we are, what aches and pains!

2. Possessed. Possessed with demons, unclean spirits, false ideas. Why make a marvel about demoniacal possession, or push it back some twenty centuries? We are all devil-ridden. Out of Christ we are mad!

3. Deluded. Samaria was bewitched. Understand that somebody has to lead the world. In republicanism there is a sovereignty. In a mob there is a captaincy. There is only one question worth discussing so far as the future is concerned, and that is who is to rule. To-day you find men making churches for the future. You might as well make clothes for the future. My question is, who is to be the man, the life, the sovereign of the future? Christ, or Simon? As Christians we have no difficulty about the result.

II. Philip’s course in Samaria.

1. He took no notice of Simon. There are some persons who think we ought to send

missionaries to argue down the infidels. Let us do nothing so foolish. There is nothing to be argued down. Argument is the weakest of all weapons. If occasion should naturally arise for the answering of some sophistical argument, avail yourselves of it, but do not imagine that Christianity has to go down to Samaria to fight a pitched battle, face to face with Simon Magus.

2. He preached Christ. Simon had been preaching himself. Philip never mentioned himself. Thus Philip did not argue down Simon, he superseded him. The daylight does not argue with the artificial light. The sun does not say, “Let us talk this matter over, thou little, beautiful, artificial jet. Let us be candid with one another, and polite to one another, and let us treat one another as gentlemen talking on equal terms. Let us thus see which of us ought to rule the earth.” The sun does nothing but shine! What then! Men put the gas out! “Let your light so shine before men,” etc. (J. Parker, D. D.)

Simon the sorcerer

The phases of human conduct do little more than repeat themselves along the ages. “There is nothing new under the sun.” Dugald Stewart remarks, “In reflecting on the repeated reproduction of ancient paradoxes by modern authors, one is almost tempted to suppose that human invention is limited, like a barrel-organ, to a specific number of tunes.” A period of deep religious and emotional feeling is always apt to be accompanied by a superstitious and mystical craving. Stephen’s martyrdom brings to light two typical characters at once; Saul with harassing persecutions, and Simon with delusions calculated to deceive even the elect, and the spurious professor was more dangerous than the violent foe. Note from the story that—

I. Mere working of wonders does not prove that a man comes from God. For the marvellous performances may not be miracles at all. In every age founders of religious systems have attempted what silly people have accepted as veritable interpositions of God. Human credulity is swift to assert that what is mysterious is divine. So fortune-tellers, spiritualists, necromancers, and quacks have swayed men and led women captive.

II. Miracles are at the best only evidences of Christianity. Of themselves, they never converted a soul. The genuine wonders wrought by Philip mocked this magician; as in Moses’ time, there was one supreme limit beyond which no human sleight of hand could go. Simon astonished, but Philip healed. So they left the impostor and went over to the Christian deacon in a body (verse 12). Not that Philip was more eloquent or persuasive than Simon; not that his miracles stirred them more; but Philip preached Christ. Marvels arrest the mind, and that is in demand when audiences are dull;: but it is the Spirit of grace only who touches the heart. How curious it must have appeared to those spiritually-minded converts that Simon Magus at last came over into the Church.

III. The best method in dealing with error is to proclaim the truth, and leave results to God. We are to advance the banner of Jesus Christ right out into the field brightly as if we trusted it, and most opponents will melt away before the mere marching of God’s host, without even a skirmish (verse 13).

IV. It is generally prudent to wait for a little before admitting untested persons into Church membership. It is a most interesting question, to be decided according to individual and local circumstances, how long one is to be delayed in ascertaining his own mind before he becomes publicly committed. These incidents are worth study in our

modern times; for if the apostles could be deceived, it is possible for Church officers now.

V. Growth in spiritual graces renders one more gentle in feeling and more charitable to others (verses 14, 15). The apostolic company at Jerusalem were glad to hear what the Lord was doing, and Peter and John went over to the scene of action, and began to pray that God would bestow the gift of His Spirit. We cannot forget that the last wish of John’s concerning the Samaritans was that fire might fall on them (Luk_9:52-56). He was older now, and kinder, and gentler.

VI. Order ought to be observed in the official organisation of the Church (verse 17). These little significant forms are not to be lightly esteemed. The people had received that gift of the Holy Ghost by which their hearts had been renewed; but not the extraordinary gift by which they could work miracles. There was no physical transmission of anything in this laying on of hands; it was a mere sign. And it is not likely that all converted persons in Samaria were endowed with this superior gift; some discrimination must have been made according to fitnesses of character or grades of office (1Co_12:8-11).

VII. Every sin has its measure of deserved retribution, and meets its appropriate monument (verses 18-20). This hypocrite’s fate it has been to add a new word to our language; so, everywhere the Bible goes, that wicked thing which he did is held in everlasting remembrance.

VIII. The essence of a sin resides in the intention: (verse 22). Solemn admonition is given in the intimation that a wicked man is held responsible for his “thought” (Isa_55:7). Peter’s expression would look like a curse, if it were not for the suggestion that repentance and prayer might yet find the door open for pardon.

IX. Profession of religion is not real piety. (American Sunday School Times.)

Simon the sorcerer, an admonitory example of a false teacher

I. He gave himself out to be some great one. False teachers do not seek the glory of God, but their own.

II. He bewitched the people. False teachers seek to dazzle by popular arts, instead of enlightening and converting.

III. He believed, was baptized, and continued with Philip. Thus the unbelieving often speak the language of Canaan, because they observe that it is effective; and contract a hypocritical bond of fellowship with the servants of God, in order to cover their foul stains with the cloak of pretended sanctity. (K. Gerok.)

Simon Magus and Simon Peter

I. Simon the upright.

1. As a zealous servant of his Lord whom he serves everywhere with joy, in Samaria as in Jerusalem.

2. As an earnest admonisher of sins, which he reproves with holy zeal.

3. As a faithful guide to the way of salvation by repentance and prayer, which he knew from his own experience.

II. Simon the impure.

1. In the lying nature of his heathen magic.

2. In the hypocrisy of his deceitful Christianity.

3. In the defective nature of his superficial repentance. (K. Gerok.)

Saul, Simon, and Philip

I. The upright enemy.

II. The false friend.

III. The faithful servant of the Lord. Each indicated according to the disposition of his heart, his manner of acting and his fate. (K. Gerok.)

The sin of Simon

On a general view of this passage, notice—

I. The difference between the gospel, miracles and those of a mere magician like this Simon.

1. Power by itself is an ambiguous sign. There are other powers in the world besides God’s. Powers which have broken loose from Him, which oppose Him, and which He permits, for a time, for the trial of His people, and for the overthrow of His foes. Such a power was that exercised by this sorcerer. It came for the exaltation of a creature; to make beholders say, “This man is the great power of God.” It did not come to attest anything—to say, I have a message for you from God; and if you ask how you are to know that it is from God, this is the sign. That is the true use of power, in connection with Divine truth. It ought to come as the third part of God’s triple seal: first goodness, then wisdom, then power. That was the use which Jesus Christ made of power. This has never been the order of an impostor. He may astound and bewitch men with sorceries: but he will never succeed in counterfeiting those other parts of God’s seal, which the truly wise will wait for before they call either him or his the great power of God.

2. We are all in danger of too much worshipping power. Money is power, and talent, and rank, and office, and knowledge. But all these are of the earth, and will perish with it. Power-worship is too often devil-worship. Let the power you worship be all God’s power. You will know it by its signs; by its pointing upwards; by its drawing you towards God; by its making the unseen world real to you, and the world of show and semblance less attractive.

II. The existence of a visible as well as an invisible Church. We see how men fight against this truth. Men have been weary of the formality and hypocrisy and heartlessness which had taken possession of the visible fold, and have sought to go apart with a few, of whose consistency and devotion they could be assured. But there was a Simon Magus baptized by Philip the Evangelist, and recognised as a member of the Christian community by two of the apostles themselves. “Let both grow together until the harvest,” is the rule of Divine wisdom as much as of Divine forbearance. If you attempt to judge, you will err both ways: you will often be taken in by loud profession, you will oftener be driven into uncharitableness, into injury of souls. While the day of grace lasts,

we must shut out from hope and from privilege no one who desires and claims either. And if others were to sit in judgment upon us, where should we be? We need patience, but we need severity too; patience from others, severity from ourselves, and a union of both from God.

III. This particular sin which requires in the case before us so stern a reproof. Simon offered money to the apostles to share their gift with him. He would purchase the Holy Ghost with money. The very idea is blasphemy. The law of this land calls a particular offence, that of buying and selling sacred offices in the ministry, by a name derived from that of this man, Simony. But this is not the only nor the chief sense in which we can be guilty of the sin of Simon. Simon had that mercenary mind which St. Paul calls the root of all evil. He thought that money could do everything. He deified money. Knowing what it was to him; how he taught, practised sorcery, and aimed at popularity, and set himself up as some great one for money; he took it for granted that every one else regarded money in the same way. Alas! “let him that is without sin among you” in this matter “cast the first stone” at him! If there are none now who seek to buy God’s gifts with money, at least are there not some who consent to sell their own souls for money? Oh these dishonesties in trade, in speculation, in trusts, yes, even in charity! If we really cared for God’s gifts, I can even fancy that some of us might offer money for them. If we do not offer money for God’s gifts, is it not because we care ten thousand times more for things which money can purchase? But I will tell you what no money can buy: it cannot buy any one of God’s highest gifts; it cannot even buy health, eyesight, comeliness, affection, repose of conscience, hope in death, or a single ray of the love of God. And therefore a man who learns by long habit to think that money is everything, is as much what the Scripture calls a fool, as he is what the Scripture counts a sinner. The sin of Simon is the being altogether of the earth, and yet expecting to have heaven too. It is the bringing all that is base and mean and corruptible, and expecting to receive—not in exchange for it, but along with it—all that is spiritual and eternal and Divine. To such a spirit it may well be said, “Thou hast neither part nor lot in this matter,” etc. (Dean Vaughan.)

The sin of Simon; or trading in holy things

The way in which the Holy Ghost is introduced here throws light upon apostolic usages and upon problems of Christian life in all ages. Compare Act_19:1-7, in which, however, there is a difference, inasmuch as the disciples had not advanced beyond the teaching of John. They had not so much as heard of the Holy Ghost. The Samaritans were favoured with distinctive Christian teaching and baptism, but lacked that experience which we identify with conversion, viz., the receiving of the Holy Spirit. This, alas, is not peculiar to that age. Multitudes now are Christians, and yet not Christians. Strange paradox! Many become Christians by persuasion, conform to rites, live moral lives, without attaining consciousness of Divine sonship. We are not justified in excluding such from our assemblies; but their condition is full of danger, and renders them liable to fall into the gravest sins. To all such let Simon be a warning. As to his offence, notice—

I. What it was.

1. An insult to God. It could not have been the unpardonable sin, however, since the apostle holds out hope of forgiveness; but it may have been one of those sins which prepare for and predispose to it.

(1) It betrays a low estimate of the Holy Spirit. One who could speak as Simon did must have regarded Him very cheap! No more than a piece of sordid

merchandise! Of a like character are all conceptions of monopolising spiritual privileges, of selling or buying such, or of bribing God by money, good works, etc.

(2) It was a contradiction of the principle on which the gospel is based—grace not works—that no man might boast or presume. Grace is the ground not of pardon only, but of every Divine gift.

2. A desire through Christianity to aggrandise self. Spiritual life springs from, and consists in, the crucifixion of self. In Simon self was alive and rampant. With him as with so many professors it was self first and God and righteousness afterwards. Every Christian worker should examine his heart and see whether he is serving self or the Master.

II. How he fell into it. This can never be fully answered; it is a part of the “mystery of iniquity.” But note—

1. His previous life tended to lead him into such an error. He was a magician. One who blended the mystical doctrines of Eastern wisdom with the practice of sorcery, and prepared the way for the subsequent monstrous growths of heresy, called by the general name of Gnosticism.

2. He had not yet fully understood the gospel. Probably he had learnt only a few of its doctrines, and those only imperfectly.

3. He was inwardly a stranger to Divine grace. He had not yet been converted. This defect is at the root of most heresies.

III. Its punishment—destruction.

1. Imminent and impending. The sentence was not only uttered by the apostle, it was inherent in the sin itself.

2. Graciously postponed. His might have been the fate of Korah and Ananias, etc. God gave him space for repentance. (St. J. A. Frere, M. A.)

Simony

The traffic in Church matters and spiritual gifts.

I. From what it proceeds—a covetous and ambitious heart. As Simon was for so long held in estimation and had bewitched the people, but was now displaced by the Christian evangelists, so he now resolved to regain his old status by money. Thus have all, who by impure means attempt to force themselves into the ministry, no other designs than to serve the idols of honour, sensuality, or mammon. On this account the Church has regarded Simon as the father of heresies and the type of sectarianism; for the mainspring of almost all founders of sects is love of power, which, united with arrogance, by its audacity and hypocrisy, bewitches the people cleaving to externals.

II. What it supposes. A bitter and unrighteous heart. His heart was full of gall, i.e., envy towards the apostles, and the preference given to their preaching above his arts; of unrighteousness, for notwithstanding his Christian profession he would be no follower of the Cross, but a proud miracle worker. He apparently attached himself to the apostles, but in heart was offended at them. Hence hypocrisy. He thought to bewitch these servants of Jesus with money as he had bewitched the people with magic, and himself with honour and mammon. Consequently unrighteousness towards the apostles, and a low estimation of their office and persons. Envy and jealousy, an earthly disposition and

a low estimation of the ministry and its office bearers, mark even still the followers of Simon.

III. At what it aims. Not grace, but power. He did not wish to save souls by the preaching of the gospel, but only to acquire for himself a name by deeds of supernatural might. In this are all like him who desire the office but not the grace: who have in view not the service of Christ, but personal dignity and prerogative; and those, too, who are covetous of gifts for the office—learning, eloquence, etc.

but dispense with the qualification of holiness (Luk_10:20).

IV. How it acts. Simon offered money. Few offer actual money, now, for the ministerial office, but many employ means no less base. How often must this or that patron be gained over by crooked ways 1 How often is the office converted into a marriage portion!

V. What it entails. Simon along with his wicked designs retained a slavish fear of Divine punishment. He dreads damnation but will not have salvation. So all Simonists are slaves. They carry about them an evil conscience, and can have no true freedom in their ministry. (G. V. Lechler, D. D.)

The fortune hunter

We see here—

1. The power of ignorance. Simon used sorcery and the people were bewitched. Society in all ages is troubled by these artful characters, and strange to say people are ever ready to submit to them.

2. The power of religion. The sorcerer and his dupes believed the gospel. At dawn the unclean animals of the night flee to their dens; so gospel light chases away the morally unclean. We notice—

I. The duty of the Church towards the ungodly (verse 14). Wherever the primitive Church found a tendency toward the truth, they were ready to help. The true spirit of the gospel removes all party walls. Jew and Samaritan, black and white, etc., are all brethren according to the New Testament. Let us follow His example Who came to seek and to save the lost.

II. The existence of good and evil in the Church Judas was among the twelve, false teachers were at Corinth, etc., heretics abounded in the early churches, superstition was rampant in the Middle Ages, strange errors abounded in reformed communities. Why? Because of the limited knowledge of men. Christ likened His kingdom to a net full of fishes—good and bad. The Church may suspect many, but to select is dangerous, because of the imperfect knowledge of the selectors. The Church is often censured because of its imperfections, but, its enemies being witnesses, it is the best of moral schools.

III. In the life of men there are events which exhibit the master principle (verse 18). Simon saw here an opportunity of making his fortune. A bad man may go through the routine of Christian duties, deceiving and deceived, but some event will happen which will discover the inner man. This will not be usually in great public matters, but in small things connected with the home or shop. Simon was one of those fortune hunters which are so numerous to-day, whose God is Mammon, whose Bible the Ledger, and whose creed Gain. A quite incidental circumstance, of whose issue in an opposite direction he was quite sure, found him out. Thus the devil makes fools of the wisest.

IV. When the evil is found out it is the duty of the Church to reform it. Peter’s conduct is an example to the Church in all ages, and teaches us that church discipline should be administered—

1. Impartially. God is no respecter of persons. Simon’s policy had paid him well; he was rich and powerful. But Peter cared nothing for his position. Woe to the Church which palliates evil because of the social status of the offender. Achan in the camp means disaster in the field.

2. Compassionately. Though Peter spoke the truth frankly, he opened up the path to mercy (Gal_6:1).

V. Bad men when disciplined will often have their own way. Peter told Simon to repent and pray, but Simon only wanted immunity from punishment in his own wicked course. So now God offers pardon on certain conditions, but men refuse the conditions, and go on pleasure seeking, mammon worshipping, hoping that at last some good man’s prayer will secure mercy. (W. A. G.)

Sudden conversions not always genuine

Fish sometimes leap out of the water with great energy, but it would be foolish to conclude that they have left the liquid element for ever; in a moment they are swimming again as if they had never forsaken the stream; indeed it was but a fly that tempted them aloft, or a sudden freak: the water is still their home, sweet home. When we see long accustomed sinners making a sudden leap at religion, we may not make too sure that they are converts; perhaps some gain allures them, or sudden excitement stirs them, and if so they will be back again at their old sins. Let us hope well, trot let us not commend too soon. (C. H. Spurgeon.)

HAWKER 9-25, "Acts 8:9-25

But there was a certain man, called Simon, which beforetime 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. (18) And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money, (19) Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. (20) But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. (21) Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. (22) Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. (23) For I perceive that thou

art in the gall of bitterness, and in the bond of iniquity. (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. (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.

I pray the Reader not to overlook, how the Church of God, in all ages, was broken in upon, by ungodly men. Here is a Sorcerer, and like another Balaam, one that used enchantment, rising up among the people, and professing great things. And this man carries matters with so good a face, that at the preaching of Philip, he puts on the appearance of being converted; and is said to have believed, that is, in head knowledge, and no further, he was convinced of the truth as it is in Jesus, And so plausible, even to Philip himself, (who was commissioned to work miracles, but not to read hearts,) appeared his conversion; that he was baptized, as well as others. But when Peter, and John came down to Samaria; and the same miraculous gifts of the Holy Ghost was poured out upon those whom the Lord had secretly inclined their hearts to the faith that is in Christ Jesus, as were given at Pentecost; then the detection of the hypocrisy of this awful character took place. For, as soon as he saw, through laying on of the hands of the Apostles, that the Holy Ghost was given; he took for granted, that this power, as he conceived the Apostles possessed in themselves, would be more profitable if he could obtain it for gain, than his sham tricks had been, which he had before practiced; and therefore he offered the Apostles money, that he might exercise the same privilege. Reader! pause and contemplate the extreme awfulness of such a character. To what a length men may run, and impose upon others, yea, and through the deceitfulness of sin, impose not unfrequently upon themselves also? How many of the character of Simon Magus, have been, and now are, in the midst of professing Churches, who can calculate? It is a solemn consideration; and enough to excite (as no doubt the Lord the Spirit designed it should) jealousy in every congregation! Neither would any truly faithful souls desire but to be jealous, with a godly jealousy over themselves and others. Gold, never shrinks from the trial of the hottest fire. It is only tinsel, which cannot bear the furnace.

Ministers of Christ ought never to be discouraged, when at any time, unprincipled characters, like Simon Magus, creep in among the faithful. Christ himself had a Judas in his twelve. And Philip here baptized an infidel. In all ages of the Church, it hath been so; yea, it is profitable to the Lord’s people, that it should be so. Such detections of hypocrites, when they take place, make the faithful truly jealous over themselves. And seeing that men, even the greatest men, like Philip, cannot discover hearts, the humble believer is hereby led to look to the Lord. And his language is: Search me, 0 God, and know my heart; try me, and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting, Psa_139:23-24.

Reader! are you truly in earnest to know the ground upon which you stand? Though men cannot judge for you, the Lord’s grace will enable you to judge for yourself. Look inward for divine teaching; and judge not by things outward, how promising soever they may appear. The witness of God the Holy Ghost, in the heart and conscience, by his regenerating grace is, in the place of a thousand arguments void of it. A man may learn, as Simon Magus did, by the preaching of Christ, who Christ is; and in head knowledge soar very high. But a soul-renewing apprehension of Christ can only be learnt from God the Holy Ghost. And when any one of those precious souls, whom the Father hath given to the Son, hath been awakened from the death of sin, by the regenerating power of the Holy Ghost: when from feeling, and knowing, by that Almighty Teacher, the plague of his own heart, he hath passed under the rod of the Covenant; the sentence of death in himself, and the sentence of condemnation under God’s holy law, which he is conscious he hath broken; when these precious effects are inwrought in the soul, by the power of

the Holy Ghost: there can be no deception here. And when he that thus convinceth of sin, hath convinced also of Christ’s righteousness; when Jesus in his person, grace, and glory, is set up in the soul; and the heart is secretly and sweetly led to look to him, and to rely upon him for salvation: no soul deceptions can take place here, for such an apprehension of Christ, brings with it a sweet communion with Christ; and the believer is made to abound in hope, through the power of the Holy Ghost, Rom_15:13.

I must not take leave of the awful character of Simon Magus, whose history hath given occasion to the observations I have offered upon it, without first remarking to the Reader, what Peter said to this man, after he had told him, that he had no part, nor lot, in this matter; that is, no part nor lot in Christ, neither in the gifts of the Holy Spirit. The Apostle bid him repent of this his wickedness; meaning his awful offer of money, to purchase the gifts of the Holy Ghost: concluding, (as it should seem,) that, added to the natural state of original and actual sin in the Adam-nature of universal apostasy, this sin of his was little short of the unpardonable sin of blasphemy against the Holy Ghost. Let the Reader pause over this view of the subject. And then let him ask, what tremendous judgment may be supposed to follow in the numberless cases of modern times, where the sale of ministerial appointments (and from this man’s history called Simony,) have been carried on for money!

One word more on this awful instance of hypocrisy, in the case of Simon Magus. When Peter bid him repent of this sin, the Apostle could not mean, that he had power to change his own heart; or that he could practice a Christian grace, which alone comes from God’s gift, and Christ is exalted to bestow. Neither could he mean, that one, whom he had before said had neither part nor lot in this matter of Christ, would even receive repentance unto life. But the repentance Peter spake of was the repentance of this particular sin; for he puts a perhaps upon it: that this aggravated transgression might not bring a further load of guilt upon his head. And what Simon Magus in the answer he gave to Peter said, is to the same effect. He desired, as Pharaoh desired Moses, that he would pray for him. But, like Pharaoh, the heart remained hardened. He dreaded the punishment likely to follow, and would have avoided it. But we hear no cry of soul in either, for a change of heart, Exo_10:17.

RWP, "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).

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.

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.

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.”

10 and all the people, both high and low, gave him their attention and exclaimed, “This man is rightly called the Great Power of God.”

BARES, "The great power of God - Probably this means only that they believed that he was “invested with” the power of God, not that they supposed he was really the Great God.

CLARKE, "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 ךבכןץלוםח is added before לודבכח, 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.

GILL, "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.

JAMISO, "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.

CALVI, "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,

COFFMA, "To whom they all gave heed, from the least to the greatest, saying, This man is that power of God which is called Great.othing is any more pitiful than the delusions which blind whole cities and populations of mankind. Simon was an unqualified fraud; but, until the coming of the gospel, his evil influence dominated the whole city, "from the least to the greatest." or does modern man have any right to despise the Samaritans for their gullibility, because there are many examples in our own times and cities of charlatans and deceivers receiving the adulation of their duped followers. It is only the word of God that "makes wise the simple," "opens the eyes of the blind," and provides a "lamp unto our feet." In direct proportion, therefore, as men are ignorant of the word of God, they become the prey of deceivers.

ELLICOTT, "(10) To whom they all gave heed, from the least to the greatest.—The ready acceptance of the claims of the pretender, may, in part, be traced to the impression made by the presence of “the Christ, the Saviour of the world” (John 4:42). If One had come among them in whom they felt that there was a more than human greatness, why might there not be another manifestation of a like nature?

The sorcerer appears as the earliest type of those who were to come with lying signs and wonders so as to deceive, if it were possible, even the elect (Matthew 24:24; 2 Thessalonians 2:9).

This man is the great power of God.—The better MSS. give, “This is the Power of God that is called great.” The WORD “Powers” was used by the Samaritans of the angels or HOSTS of God, and they probably recognised Simon as one of these and as of special pre-eminence.

PULPIT, "That power of God which is called Great for the great power of God, A.V. and T.R. That power of God, etc. The revised text inserts ךבכןץלוםחbefore Origen says of Simon that his disciples, the Simoniaus, called him "The .לודבכחPower of God." ('Contra Cels.,' lib. 5:62, where see Delarue's note). According to Tertullian ('De Anima'), he gave himself out as the supreme Father, with other blasphemies. According to St. Jerome on Matthew 24:5, he speaks of himself in different writings as the Word of God, as the Paraclete, the Almighty, the Fullness of God.

11 They followed him because he had amazed them for a long time with his sorcery.

GILL, "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.

RWP, "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 Koin[28928]י 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.

CALVI, "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, IDEED, 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 GOVERED 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.

COFFMA, "And they gave heed to him, because that of a long time he had amazed them with his sorceries.The influence of Simon was fortified and entrenched by years of successful operation; and his acceptance of the gospel, related a moment later, was all the more phenomenal in view of this; and with such a well established base of influence, it would appear incredible on the face of it that he would have given it up without a struggle unless his motives had been good. Certainly Elymas (Acts 13:8) opposed the gospel; and it seems mandatory to believe that Simon would have done the same thing unless he had truly believed.

ELLICOTT, "(11) And to him they had regard.—The Greek word is the same as in the “gave heed” of the previous verse. The “long time” during which the evil fascination had been exercised, reckoning backwards from the date which we have now reached (A.D. 34), might carry us to a period prior to our Lord’s visit to Sychar, in A.D. 30. It is scarcely probable, however, that it was in ACTIVE operation at that time. And it is likely enough that, finding the people still influenced by the impressions which that visit had left, he wrought on their excited

feelings for his own purpose.

12 But when they believed Philip as he proclaimed the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.

CLARKE, "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.

GILL, "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.

JAMISO, "were baptized, both men and women— the detection of Simon’s frauds helping to extend and deepen the effects of Philip’s preaching.

CALVI, "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, (Mark 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 WOME 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,”(Genesis 17:7.)

BESO, "Acts 8:12-13. But when they believed Philip, &c. When they became spectators of Philip’s miracles, and were convinced that they were real, and those of Simon a mere sham; or, when they believed the doctrine that Philip preached, concerning the kingdom of God, they then saw and felt the real power of God, and SUBMITTED thereto; and were baptized, both men and WOME — Thus making an open profession of their faith in the gospel. By the influence of divine grace, working with the word, they that had been led captive by Satan, were brought into obedience to Christ. Then Simon himself believed — The truth of the doctrine taught by this messenger of God, though his heart was not truly changed by its power: and when he was baptized — On a profession of that faith; he COTIUED with Philip — Courting a further acquaintance with him; and wondered, beholding the miracles, &c. — Greek, was astonished, or filled with amazement, as the Samaritans had formerly been, at the sight of his magical performances. “It is with peculiar elegance and propriety, that the same word which had been used to express the manner in which the Samaritans were affected with Simon’s enchantments, is here used to describe the impression which Philip’s miracles made on him.” Thus Doddridge; who adds, “We see in this, as in a thousand nearer instances, that there may be a speculative faith in the gospel where there is no true piety; and if such persons, on the profession of that faith, where nothing appears contrary to it, be admitted to those ordinances by which Christians are distinguished from the rest of mankind, it is an evil in the present state of things unavoidable, and the conduct of Christian ministers and societies, in admitting such, will be less displeasing to God than a rigorous severity.”

COFFMA, "But when they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and WOME.Preaching the good tidings concerning the kingdom and the name of Jesus Christ ...; Acts 8:5 related that Philip preached "the Christ" unto them; and the message of the kingdom and the name of Christ, mentioned here, was the same as preaching Christ, mentioned there. That this message of Christ and his kingdom included the commandment that men should believe, repent and be baptized is implicit in the fact of the Samaritans having done exactly that when they believed Philip's preaching. Moreover, such a thing as baptism (which is the ordinance gateway into the church Jesus established), as mentioned in the good news of "the kingdom," has the utility of identifying the church of Jesus Christ and the kingdom of God as one and the same institution. This is a fact so clearly taught in the ew Testament that one can only be astounded at its denial by some scholars. For example, Ladd said:

The church is not the kingdom ... It is impossible to substitute "church" for "kingdom" in Acts 8:12, etc. ... one of the sayings in the gospels equates Jesus' disciples with the kingdom ... etc.[16]Amazingly, Ladd PROCEEDED, immediately following the last sentence cited above, to mention a number of references which do exactly what he denied, namely; equate the Lord's disciples with the kingdom and his church with the kingdom. We shall notice some examples of this.

MATTHEW 16:18,19. Jesus said, "I will build my church ... and I will give unto thee the keys of the kingdom of heaven." Here our Lord used "church" and "kingdom" interchangeably, that is synonymously. Both conservative and radical scholars alike have throughout ages viewed this as proof that the church and kingdom of God are one institution. As Vos declared, "It is plainly excluded that THE HOUSE should mean one thing in the first sentence and another in the second,"[17] thus declaring the church and the kingdom the same. Even Gilmour said, "The church has been the kingdom of God within the historical process."[18] Ladd circumvented the true meaning of this analogy by the simple assertion that "metaphorical language possesses such fluidity" (as to allow diverse meanings of "church" and "kingdom")[19] in this passage, to which it is replied that no such "fluidity" appears in this passage. To AGREEwith Ladd would be to suppose that Jesus built one institution upon the rock and gave the apostles "the keys" of another institution. That would really be some fluidity!

MATTHEW 13:41-43. The parable of the tares was explained by Jesus in such a manner as to make it clear that the church and the kingdom are one; for it is there declared that "the angels shall gather out of his kingdom ... them that do iniquity." Trench flatly declared that:

It must be evident to everyone not warped by a previous dogmatic interest, that the parable is, as the Lord announces, concerning the kingdom of heaven, or the

church.[20]In an effort to escape the power of this, Ladd stated that "The gathering of evil out of the kingdom looks forward, not backward";[21] but clearly, the question of "when" the Lord will purge the evil out of his church has no bearing on the fact that the kingdom and the church are fully equated in the marvelous parables of the kingdom in Matthew 13, which parables are also, unequivocally, the parables of the church as well.

In a number of other passages cited by Ladd, their obvious meaning is set aside by a mere arbitrary denial of their obvious meaning, as in the instance above. We have devoted a little more than usual consideration to his arguments, because his is one of the latest scholarly efforts to come to our attention in which a serious effort is made to set aside the view of the kingdom and the church of Jesus Christ being identical. For a dissertation on this subject, please see my COMMETARY on Hebrews, Hebrews 12:29.

The field is the world ... as used in Matthew 13:18 was cited by Ladd as a basis for setting aside the church-kingdom identity; but the meaning of "world" there is "the world-wide church." There is no way the parable can be explained adequately without taking this into account. See my COMMETARY on Matthew, Matthew 13:37.

Preaching Christ and his church is identical with preaching Christ and his kingdom. ote the following:

WHAT IT MEAS TO PREACH CHRIST

I. To preach Christ means to preach the Old Testament, because the Old Testament is a testimony of Christ, the Messianic hope of the Hebrews. Of the Old Testament Scriptures, Jesus said, "These ... bear witness of me" (John 5:29). The 333 prophecies of the Old Testament are all fulfilled in Christ (Luke 24:44); its glorious history was "written for our admonition" (1 Corinthians 10:11); and when the noted Bible commentator, Dr. Adam Clarke, chose a topic sentence for his life's work, it was a ew Testament text FOCUSED on the Old Testament (Romans 15:4). The apostolic preachers, notably Paul, customarily taught from the Old Testament (Acts 17:34).

II. To preach Christ means to preach the ew Testament. The good news of salvation for mankind is found only in the WORD of Christ "through the apostles" (1 Peter 3:2); and, since the word of the apostles is available only in the ew Testament, one cannot preach Christ without preaching the ew Testament. To preach Christ is to preach the ew Testament which is the word of the apostles who "heard him"! This, of course, eliminates the doctrines of men. If one wishes to receive the doctrines of men, he may do so from their books; but the true doctrine of Christ through the apostles is found in their book the ew Testament.

III. To preach Christ is to preach all of the great facts, promises and

commandments of the gospel.

A. A bare catalogue of the facts of the gospel is overwhelming: God entered our earth-life as a man, in the person of Jesus of azareth, fulfilling the great prophecies of the Old Testament; he wrought the greatest wonders ever seen on earth, even raising the dead again and again; he was despised and rejected; he died on the cross ACCORDIG to the Scriptures in order to procure eternal life for men; he rose the third day, ascended to the right hand of God, established his church, sent the Holy Spirit, is reigning until all enemies are destroyed; and finally, he will raise to life again all who ever lived on earth, preside over the final judgment and appoint all men their destiny.

B. The great promises of the gospel are the richest treasure belonging to men. Jesus will forgive men's sins if they will believe in him and obey the gospel, bless them providentially in this life, make all things work together for their good, give his Holy Spirit to them that obey him, raise them up from the grave at the last day, and provide for them an eternal inheritance among the saints in LIGHT, giving them an abundant entrance into the everlasting kingdom. He will succor them in temptation, comfort them in sorrow, illuminate them in darkness, strengthen them in tribulation, love them always, and save their souls forever! How glorious are the promises of the gospel. To preach Christ is to preach those promises.

C. To preach Christ is to preach the commandments of the gospel; and, in this area, men have often misunderstood. Commands of Christ are sometimes written off as "mere legalisms"; and the grace and love of Christ are made the excuse for diminishing the force of his commandments; but this is an incredible folly (Hebrews 2:2,3). "Whosoever shall break one of the least of these commandments" (Matthew 5;19) shall be called least in God's kingdom. ot even faith can void the law of God (Romans 3:31).

IV. To preach Christ is to preach his church and kingdom. This blessed institution is called the bride of Christ, the vineyard of the Lord, the pillar and ground of the truth, THE GEERAL assembly and church of the Firstborn, the family of God, the body of Christ, the kingdom of heaven, the kingdom of God, the kingdom of the Son of his love, and the church of Jesus Christ.

V. To preach Christ is to preach the plan of salvation, that is, faith, repentance and baptism for alien sinners, and the reception of the Holy Spirit and the COTIUATIO in the apostles' doctrine, in the breaking of bread and of prayers, on the part of the baptized. Two instances of this preaching are evident in the chapter before us (Acts 8:5-12; 8:35,36).

VI. Preaching Christ means preaching the obligations imposed by the holy faith in him. It is impossible to preach Christ without preaching the Christian virtues, church MEMBERSHIP, church attendance, generosity, self-denial, and that community of love and interest which binds men together in Christ Jesus. Shame be upon those popular evangelists who preach Christ without spelling out the

obligations imposed upon them who believe. Morality, integrity, faithfulness in every area of life, identity of the believer with God's church on earth, and the wholehearted, unselfish support of all that the Lord taught - such things are not optional, but mandatory. o matter what men may "say," it is evil for one to be like the persons condemned by Paul as professors of holy religion who "by their works" deny the Lord (Titus 1:16).

The brief RESUME of what Philip taught the Samaritans by no means implies that he omitted to teach "all" and "whatsoever" Jesus commanded.

Baptized, both men and WOME ... Again, in this, the ew Testament bears witness of the fact that only ACCOUTABLE persons were received into the body of Christ, such a passage as this forbidding any notion that infants became Christians.

[16] George Eldon Ladd, Jesus and the Kingdom (Waco, Texas: WORD Books, Publisher, 1964), p. 259.

[17] Gerhardus Vos, The Teaching of Jesus Concerning the Kingdom of God and the Church (ew York: American Tract Society, 1903), p. 150.

[18] S. McLean Gilmour, The Interpreter's Bible (ew York: Abingdon Press, 1951), Vol. 8p. 33.

[19] Gordon Eldon Ladd, op. cit., p. 260.

[20] Richard C. Trench, otes on the Parables of Our Lord (Old Tappan, ew Jersey: Fleming H. Revell, 1953), p. 93.

[21] George Eldon Ladd, op. cit., p. 259.

COSTABLE, "Simon PROMOTED himself, but Philip preached Christ.

"I believe that Simon is the first religious racketeer in the church-but, unfortunately, not the last." [ote: McGee, 4:543]Luke described Philip's message as the good news about God's kingdom and the name of Jesus Christ (cf. Acts 1:3; Acts 1:6; Acts 8:12; Acts 14:22; Acts 19:8; Acts 20:25; Acts 28:23; Acts 28:31). Those who trust in Christ become partakers in His spiritual rule over them now and eventually will ETER 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). ote that water baptism followed conversion almost immediately (cf. Acts 2:38). Both men and WOME believed and were undergoing baptism. This was clearly water baptism since they did not experience Spirit baptism until later (Acts 8:17).

ELLICOTT, "(12) But when they believed Philip . . . .—The word for preaching is,

as in Acts 8:4, “preaching the glad tidings of the kingdom of God.” The sequel shows that this included baptism as the outward condition of ADMISSIO to the kingdom. We may infer from the other narrative of Philip’s mission-work (Acts 8:31-35) that it also included an outline-history of the passion and death and resurrection of the Prophet whom they had seen among them as fulfilling the great Messianic prophecies.

They were baptized, both men and WOME.—The tense points, not to one great act, but to the continual succession of converts who were thus admitted. We think of the woman of Samaria, of John 4:7, and wonder whether she was one of them.

13 Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw.

BARES, "Then Simon himself believed also - That is, he believed that Jesus had performed miracles, and was raised from the dead, etc. All this he could believe in entire consistency with his own notions of the power of magic; and all that the connection requires us to suppose is that he believed this Jesus had the power of working miracles; and as he purposed to turn this to his own account, he was willing to profess himself to be his follower. It might have injured his popularity, moreover, if he had taken a stand in opposition when so many were professing to become Christians. People often profess religion because, if they do not, they fear that they will lose their influence, and be left with the ungodly. That Simon was not a real Christian is apparent from the whole narrative, Act_8:18, Act_8:21-23.

And when he was baptized - He was admitted to a “profession” of religion in the same way as others. Philip did not pretend to know the heart; and Simon was admitted because he “professed” his belief. This is all the evidence that ministers of the gospel can now have, and it is no wonder that they, as well Philip, are often deceived. The reasons which influenced Simon to make a profession of religion seem to have been these:

(1) An impression that Christianity was “true.” He seems to have been convinced of this by the miracles of Philip.

(2) The fact that many others were becoming Christians; and “he” went in with the multitude. This is often the case in revivals of religion.

(3) He was willing to make use of Christianity to advance his own power, influence, and popularity - a thing which multitudes of men of the same mind with Simon

Magus have been willing since to do.

He continued ... - It was customary and natural for the disciples to remain with their teachers. See Act_2:42.

And wondered - This is the same word that is translated “bewitched” in Act_8:9, Act_8:11. It means that he was amazed that Philip could “really” perform so much greater miracles than “he” had even pretended to. Hypocrites will sometimes be greatly attentive to the external duties of religion, and will be greatly surprised at what is done by God for the salvation of sinners.

Miracles and signs - Greek: signs and great powers, or great miracles. That is, so much greater than he pretended to be able to perform.

CLARKE, "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.

Continued with Philip, and wondered - He was as much astonished and ,בפןמי

confounded at the miracles of Philip as the people of Samaria were at his legerdemain. It

is worthy of remark that בפןומי comes from the same root, חליומי, as the word שםומי, 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.

GILL, "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.

HERY, "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.

JAMISO, "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.

and ... was baptized — What a light does this throw on what is called Baptismal Regeneration!

he continued with Philip — “was in constant attendance upon” him.

RWP, "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.

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.

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.

CALVI, "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 ADOPTIO, 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, (Mark 4:0; Luke 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 BEGI 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) (2 Timothy 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)

COFFMA, "And Simon also himself believed; and being baptized, he COTIUED with Philip; and beholding signs and great miracles wrought, he was amazed.There is absolutely nothing in this passage to SUGGEST that Simon's "believing" was any different from that of others who became Christians, or that his "baptism" came about from impure motives. On the contrary, we have already seen that his conduct was utterly unlike that of Elymas (Acts 13:8), thus making it clear that he proved his sincerity by accepting Philip's preaching, an act that repudiated his sorceries, destroyed his long sustained influence over the city, and identified him absolutely with forces clearly opposed to all he had been and done in the past. This was no small thing that Simon did. The thesis that Simon merely joined a movement with a design of procuring the powers manifested by Philip is refuted by the fact that such an intention would have been defeated by what he did. Those who allege such a proposition make a fool out of Simon; and, whatever he was, he was no fool. On this basis, therefore, we reject such notions as the following:

(Simon) believed in the genuineness of Philip's miracles, but did not believe in God with a spiritual and saving faith.[22]Simon himself also believed, but it was not a sincere belief in Jesus Christ.[23]

It would be true to say that he had the "fides informis," faith not preceded by repentance and not perfected by love.[24]SIZE>

Such views, of course, are merely human opinion. It should be remembered that this narrative was written, not from the standpoint of Philip, but from that of Luke; and it is simply incredible that if Simon's faith and baptism had not been fully sufficient, Luke would have said so here. Luke was inspired; and, when it is considered that inspiration says that Simon "believed and was baptized," there is no way to set aside his conversion as inadequate or hypocritical. Inspiration also says that "He that believeth and is baptized shall be saved" (Mark 16:16); and the statement here proves that Simon was truly saved. The theological device of postulating different kinds of faith, such as true faith, and "fides informis," etc., has no scriptural basis. As DeWelt said:

There is as much reason to discount the conversion of the rest of the Samaritans as that of Simon, for their acceptance is described in the same words as that of Simon. Indeed, Simon is said to have COTIUED with Philip."[25][22] J. R. Dummelow, COMMETARY on the Holy Bible (ew York: The Macmillan Company, 1937), p. 829.

[23] John William Russell, Compact COMMETARY on the ew Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 301.

[24] E. H. Plumptre, op. cit., p. 49.

[25] Don DeWelt, Acts Made Actual (Joplin, Missouri: COLLEGE Press, 1958), p. 108.

COKE, "Acts 8:13. Then Simon himself believed also:— that this Jesus who enabled Philip to do these things, was some Power superior to any he conversed with. Perhaps as L'Enfant and Limborch conjecture, he might think Philip an abler magician than himself, and hoped, by pretending to be his disciple, that he might have an opportunity of learning his superior arts; or possibly he was afraid, lest Philip should draw away the people from him, if he stood out and opposed him. It seems, however, unquestionable,thathewasfrom the beginning hypocritical and insincere. But though the apostles and several of the primitive Christians had the gift of discerning the spirits and secret intentions of men in some cases; yet this was not one of the gifts which they could exercise at all times, but only upon certain occasions, according to the pleasure and direction of the Spirit; and the Divine Wisdom saw fit that Simon's insincerity should be concealed till he himself discovered it. It is with particular elegance and propriety, that the same word which had been used to express the manner in which the Samaritans were affected with Simon's enchantments, Acts 8:9; Acts 8:11 is here used to describe the impression which Philip's miracles made on him. It seems therefore quite a mistake to translate the former bewitched, and the latter wondered, or was astonished.

COSTABLE, "Even Simon believed. I see no reason to conclude that Simon's faith was spurious, though many students of this passage have concluded that he was an unbeliever. [ote: E.g., ibid., 4:544, 545; Toussaint, "Acts," p. 373; Wiersbe, 1:435-36; and Witherington, pp. 288-89.] The text says that he believed just as the others Luke mentioned (Acts 8:12), 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.

ELLICOTT, "(13) Then Simon himself believed also.—Endless questions have been raised as to the nature of such a faith, and the effect of such a baptism. It is probable enough that he was impressed by the signs that Philip wrought; that he felt himself in the presence of a Power above his own; that he accepted Philip’s statements as to the death and resurrection of the Christ. It was such a faith as that of which St. James speaks (James 2:14; James 2:19). If we are to use the definite language of theological science, it would be true to say that he had the fides informis, faith not preceded by repentance and not perfected by love. And baptism, in such a case, the expressed or implied conditions being absent, brought with it no new birth to a higher life. He remained still “in the gall of bitterness and the bond of iniquity” (Acts 8:23). But even for him it bore its witness of the readiness of God to forgive and to regenerate. The subsequent fulfilment of the conditions which were then absent would have quickened the potential into an actual grace, and no second baptism would have been needed to SUPPLEMET the shortcomings of the first. Peter calls on him (Acts 8:22) to repent and pray for forgiveness. He does not tell him that he must be baptised again.

And wondered.—The verb is the same as that rendered “bewitched” in Acts 8:9; Acts 8:11. The tables were turned. The magician yielded to a spell mightier than his own, and was, in his turn, as one beside himself with amazement. The difference between Simon and the believing Samaritans is, in this matter, suggestive. His faith rested on outward miracles. With them the miracles did but serve to confirm a faith which rested on the “prophetic WORD” as spoken by the Son of Man (John 4:42).

PULPIT, "And for then, A.V.; also himself believed for himself believed also, A.V.; being baptized for when he was baptized, A.V.; beholding signs and great miracles wrought, he was amazed for wondered, beholding the miracles and signs which were done. Contained with ( חם נסןףךבספוסשם); see Acts 1:14; Acts 3:1-26 :46; Acts 6:4; Acts 10:1-48.7. St. Paul uses the WORD in Romans 12:12; Romans 13:6; Colossians 4:2; and the substantive formed from it ( נסןףךבספוסחףיע) once, Ephesians 6:18. Elsewhere in the ew Testament it occurs only in Mark 3:9. But it is found in Hist. of. Sus. 6. Amazed (see note on verse 9). In Simon we have the first example of one who, having been baptized into Jesus Christ, lived to disgrace and corrupt the faith which he professed. He was an instance of the tares sown among the wheat, and of the SEED which sprang up quickly being as quickly destroyed. He is an instance also of the truth of our Lord's raying, "Ye cannot serve God and

mammon."

14 When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to Samaria.

BARES, "They sent - That is, the apostles “deputed” two of their number. This shows conclusively that there was no “chief” or ruler among them. They acted as being equal in authority. The reason why they sent Peter and John was probably that there would be a demand for more labor than Philip could render; a church was to be founded, and it was important that persons of experience and wisdom should be present to organize it, and to build it up. The “harvest” had occurred in Samaria, of which the Saviour spoke Joh_4:35, and it was proper that they should enter into it. In times of revival there is often more to be done than can be done by the regular servant of a people, and it is proper that he should be aided from abroad.

Peter - This shows that “Peter” had no such authority and primacy as the Roman Catholics claim for him. He exercised no authority in “sending” others, but was himself “sent.” He was appointed by their united voice, instead of claiming the power himself of directing “them.”

And John - Peter was ardent, hold, zealous, rash; John was mild, gentle, tender, persuasive. There was wisdom in uniting them in this work, as the talents of both were needed; and the excellencies in the character of the one would compensate for the defects of the other. It is observable that the apostles sent “two” together, as the Saviour had himself done. See the notes on Mar_6:7.

CLARKE, "The word of God - The doctrine of the Lord Jesus Christ.

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.

GILL, "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.

HERY, "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,

JAMISO, "the apostles ... sent Peter and John— showing that they regarded Peter as no more than their own equal.

RWP, "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).

CALVI, "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 GRAT the apostles (whom he had commanded to preach the gospel throughout the whole world — Mark 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 ETER. (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 PRICIPAL 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, IDEED, 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 (Mark 16:15.)

BESO, "Acts 8:14-17. When the apostles heard that Samaria — That the inhabitants of that country, or of the chief city thereof; had received the WORD of God — By faith; being desirous that these new converts should be further settled in their Christian profession, by receiving those spiritual gifts which no inferior

teacher or officer in the church could be the instrument of communicating; they sent unto them Peter and John — Two of the most eminent of their number, made remarkable by the miracle they had lately performed, and the courageous manner in which they had borne their testimony to the gospel. Here we find Peter sent by the other apostles, which is a proof that he was not their head and superior, for greater is he that sends than he that is sent. Peter and John were sent to Samaria, 1st, To assist and strengthen the hands of Philip. Ministers in a higher station, and that excel in gifts and graces, should consider how they may be helpful to those in a lower sphere, and should labour to promote their comfort and usefulness. 2d, To endeavour to carry on the good work that was begun among the people, and through those heavenly graces that had enriched themselves to confer upon them spiritual gifts. Who, when they were come, prayed for them — The imposition of their hands would have been unavailing toward the purpose of their mission, without prayer: that they might receive the Holy Ghost — In his miraculous gifts, as well as in his sanctifying graces. ot that all who had been baptized in Samaria might receive these gifts, for it was never so in any church, no, not in that of Jerusalem; there being only some, even among them, who were, in this sense, full of the Holy Ghost; (Acts 6:3;) but that some of them might receive these gifts, for the confirmation of the gospel, and especially such as were designed for some office in the church, or at least, to be eminently active members of it; and that some of them might receive one gift of the Holy Ghost, and others another; see 1 Corinthians 12:4; 1 Corinthians 12:8; 1 Corinthians 12:28-31; 1 Corinthians 14:26. For as yet he was fallen upon none of them — one of them were endued with his extraordinary influences, notwithstanding that those influences had been wonderfully displayed among them in the astonishing miracles which Philip had performed. It is rightly observed here by Epiphanius, that Philip, being only a deacon, had not the power of conferring these miraculous gifts, and therefore these apostles were sent to do it. Then laid they their hands on them — amely, after they had prayed for them; and they received the Holy Ghost — In answer to the prayers of these apostles: that is these new converts spake with tongues, and performed other extraordinary works. Thus God put honour upon the apostolic office, bore witness to his truth, and by qualifying many persons to instruct others therein, and to sustain other offices among his people, he made provision for the further ELARGEMET of his work, in the conversion of more sinners, and the establishment and edification of believers.

COFFMA, "ow when the apostles that were at Jerusalem heard that Samaria had received the WORD of God, they sent unto them Peter and John.The purpose of this apostolic mission to Samaria was evidently to qualify certain men for leadership through the laying on of the apostles' hands and the accompanying endowment of them with miraculous powers.

Significantly, Peter does not appear in this passage as any kind of pope or authority sending others to do his bidding, but as himself "sent" by others.

BARCLAY 14-25, "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 MAGAZIE 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 COECTED with certain visible phenomena, in particular with the gift of speaking with tongues (compare Acts 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 SIMOY 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 KIDLE 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; MOEY 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.

COKE, "Acts 8:14. They sent unto them Peter and John:— John was one of the two who were for calling down fire from heaven upon the Samaritans when they refused to entertain Christ. To sucha length did his zeal then carry him; but it was a zeal without knowledge. After the Spirit was poured out upon him, however, his mind was enlarged, and his zeal guided by knowledge and charity; then he makes no

scruple of going to the Samaritans, imparting to them the gift of the Holy Spirit, and acknowledging them for Christian brethren, whom his Jewish zeal would have burnt up and destroyed. As the apostles sent Peter along with John, and he went accordingly at their appointment, it is plain that neither he nor they had any notion of the supremacy of that apostle.

COSTABLE 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. The way the Jews and the Samaritans felt about one another is similar to how most Israelis and Palestinians feel about one another today. It was important that both the Samaritan Christians and the Jewish 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).

"Being baptized 'into' [Gr. eis, cf. Acts 19:5] . . . the name denotes incorporation into the Lord and his community, declaring one's allegiance and implying the Lord's ownership . . ." [ote: Bock, Acts, p. 331.]"This was a period of transition from the OT dispensation to the T era, and these believers at Samaria were in a POSITIO similar to the believers at Jerusalem prior to Pentecost." [ote: Kent, p. 79.]However this baptism of the Spirit occurred somewhat differently than it had in Jerusalem (ch. 2; cf. Acts 8:38; Acts 10:44). 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, if they were not, because the Jews and the Samaritans spoke the same language. In both places, Jerusalem and Samaria, the Spirit's reception for PERMAET 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." OTE: Longenecker, p. 359.]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 12:13 and Romans 8:9. The person who has not experienced Spirit

baptism is not a Christian (Romans 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; John 14:26; John 15:26; John 16:7). [ote: See Harm, pp. 30-33.]

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? And 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 (cf. Acts 9:17; Acts 19:6). This is, of course, exactly what happened.

"Peter used the keys committed to him (Matthew 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 (Acts 9:17) and Cornelius (Acts 10:44) will reveal considerable differences, so that the Samaritan experience was not the regular pattern in the Book of Acts." [ote: Kent, pp. 79-80.]

ELLICOTT, "(14) When the apostles which were at Jerusalem. . . .—The tidings came to the Twelve as a proof that the limitation which had at first excluded Samaria from the RAGE of their work as preachers of the kingdom had now passed away (Matthew 10:5), and that the time had now come when they were to be “witnesses” to Christ in Samaria as well as in Judזa (Acts 1:8). Old antipathies of race and worship disappeared, and without hesitation they sent the two who were, in many respects, the chief of the Apostles to sanction the ADMISSIO of the new converts. The Apostle who in his zeal had once sought to call down the fire of the wrath of God on the village of the Samaritans (Luke 9:54), was now to bring to them that baptism of the Holy Ghost and of fire (Matthew 3:11) which spoke not of wrath but of love. That his companion should be Peter, was natural, both from the POSITIO which the latter occupied as the leader of the apostolic company and from the friendship by which the two had been throughout their life united.

The word of God is characteristically used by St. Luke, as in his Gospel, for the whole sum and substance of the gospel of Christ. (Comp. Luke 5:1; Luke 8:11; Luke 8:21.)

PULPIT, "Acts 8:14-17

The gift of the Holy Ghost.

There are signs of an impartation of the Spirit by the apostles which we do not appear to understand fully, because it differs from any impartation of the Spirit with which we have experience. The apostles were enabled to repeat for their disciples their own experience. They were first called to discipleship and then endowed for work. So those to whom apostles preached were first brought into the new kingdom by faith and confession, and then sealed and entrusted with particular gifts for service by the Holy Spirit of promise. The apostles were at first the only agents through whom this further gift of the Spirit came. How far they were permitted to pass this agency in the giving of the Spirit on to their successors has been a matter which the various sections of Christ's Church have regarded differently. Two things require STUDY and consideration.

I. THE ATURE AD OBJECT OF THIS GIFT OF THE HOLY GHOST. It was evidently regarded as essential to the full standing of the Christian. A man must be converted and sealed. St. Paul found at Ephesus some disciples who knew only John's baptism, and he asked them this, as a searching, testing question, "Have ye received the Holy Ghost since ye believed?" as if this alone could be accepted as the assurance of their full Christian standing. The gift or endowment may be regarded.

1. In relation to the apostles as agents. They never assumed that the gift came from them; it only came through them. God might have sent his Spirit directly and APART from any human agency. Probably he used the human means in order that the source whence the gift came should be recognized and men should not treat it as an accident, but as a trust; also that its COECTIO with Christ should be recognized, and the use of the endowments in Christ's service should be realized. It was a bestowment entirely within the Christian limits.

2. In relation to the believers, who were the recipients of the gift. It was a sealing them as Christ's. It was a taking of them over to Christ's service. It was a solemn convincement that a new and Divine life was in them, and so a sublime urging to purity of life and an ennobling assurance of all-sufficient present grace for whatever they had to do and whatever to bear. It was a holy rest for personal feeling; they were plainly accepted of God. It was a holy urging to Christly labors; they had the powers, they must find their spheres.

3. In relation to the Church, which was benefited by the various endowments as CALCULATED to meet all its various needs. These points assume that the indications of the Spirit's coming on the disciples were such as we find at Pentecost. There was some gift of tongues, or preaching, or praying—some outward sign which all could realize. Show that if the Spirit now comes to the believer in quieter modes, no essential difference is made in the purpose of his coming. He is with us now to comfort us with assurance of full salvation; and to inspire and guide us in the devotion of our powers to the service of others and of the Church.

II. THE MODE AD ORDER OF THIS IMPARTATIO OF THE SPIRIT. Observe that it is never regarded, any more than the early Church miracles, as an independent act of the apostles. It is only effective:

1. After prayer, which puts the apostle in right FRAME to become the agent or medium, and which directs public attention away from the apostles to the real source whence the gift comes.

2. On the laying on of hands. A significant act, by which the vital force filling the apostle seemed to stream forth into the disciple, and the recipient shared in the Divine Spirit-life. If some indication of a gift, talent, or endowment appeared, as a consequence, it need not be anything new; it might be the characteristic quality or faculty infused with new life and energy. But in those days no man received the Spirit APARTfrom some sign of force for service in the Church. This Simon noticed, and it set him upon evil thought. And still God's Spirit comes on prayer, is recognized by the spiritually minded, and is the energy for all holy labors.—R.T.

15 When they arrived, they prayed for the new believers there that they might receive the Holy Spirit,

BARES, "Were come down - To Samaria. Jerusalem was generally represented as “up,” or “higher” than the rest of the land, Mat_20:18; Joh_7:8.

Prayed for them - They sought at the hand of God the extraordinary communications of the Holy Spirit. They did not even pretend to have the power of doing it without the aid of God.

That they might receive the Holy Ghost - The main question here is, what was meant by the Holy Spirit? In Act_8:20, it is called “the gift of God.” The following remarks may make this plain:

(1) It was not that gift of the Holy Spirit by which “the soul is converted,” for they had this when they believed, Act_8:6. Everywhere the conversion of the sinner is traced to his influence. Compare Joh_1:13.

(2) It was not the ordinary influences of the Spirit by which “the soul is sanctified”; for sanctification is a progressive work, and this was sudden.

(3) It was something that was discernible by “external effects”; for Simon saw Act_8:18 that this was done by the laying on of hands.

(4) The phrase “the gift of the Holy Spirit,” and “the descent of the Holy Spirit,” signified not merely his “ordinary” influences in converting sinners, but those “extraordinary” influences that attended the first preaching of the gospel - the power of speaking with new tongues Acts 2, the power of working miracles, etc., Act_19:6.

(5) This is further clear from the fact that Simon wished to “purchase” this power, evidently to keep up his influence among the people, and to retain his ascendency as a juggler and sorcerer. But surely Simon would not wish to “purchase” the converting and sanctifying influences of the Holy Spirit; it was the power of working miracles. These things made it clear that by the gift of the Holy Spirit here is meant the power of speaking with new tongues (compare 1 Cor. 14) and the power of working miracles. And it is further clear that “this” passage should not be adduced in favor of “the rite of confirmation” in the Christian church. For, besides the fact that there are now no “apostles,” the thing spoken of here is entirely different from the rite of confirmation. “This” was to confer the extraordinary power of working miracles; “that” is for a different purpose.

If it be asked “why” this power was conferred on the early Christians, it may be replied that it was to furnish striking proof of the truth of the Christian religion; to impress the people, and thus to win them to embrace the gospel. The early church was thus armed with the power of the Holy Spirit; and this extraordinary attestation of God to his message was one cause of the rapid propagation and permanent establishment of the gospel.

CLARKE, "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.

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.

GILL, "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.

JAMISO, "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.

RWP, "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.

CALVI, "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.

COFFMA, "Who when they were come down, prayed for them, that they might receive the Holy Spirit: for as yet he was fallen upon none of them: only they had been baptized into the name of the Lord Jesus. Then laid they their hands upon them, and they received the Holy Spirit.That they might receive the Holy Spirit ... has reference to receiving the Holy Spirit in miraculous measure, because, having been baptized, they had already received

the gift ordinary of the Holy Spirit as Peter promised on Pentecost (Acts 2:38).

Fallen upon none of them ... means that none of them had received such miraculous powers as had been conferred upon the Twelve on Pentecost. As Don DeWelt noted, "Luke used the term `fallen upon' to describe the reception of the special powers."[26]

Then laid they their hands upon them ... The special power of the Holy Spirit in view in this passage was conveyed only through the laying on of the hands of the apostles. Plumptre was correct in seeing the gift here as:

Distinct from the new birth of water and the Spirit (John 3:5) which was given through baptism. The apostles looked on the Samaritans as qualified for the higher gift as well for ADMISSIO into the kingdom; and it was given to them, and not to Philip ... to be the channels of communicating it.[27]Significantly, although Philip himself possessed this higher gift of ability to perform mighty signs, the whole narrative at this place makes it clear that Philip did not have the ability to communicate this gift to others. Therefore, this was a plenary, not a self-perpetuating ability. Only the apostles could convey it; and when the last man died upon whom the apostles had laid hands, the age of miracles expired by limitation. This commentator has no patience with the rejection of conclusions of this kind because "they are merely deductions." As a matter of fact all faith and holy religion are matters of "deduction," the great deduction being that the apostles delivered the truth to mankind. It is simply unbelievable that if Philip could have conveyed such a gift, Simon would not have tried to buy it of him, rather than of the apostles.

Benson was evidently correct in his deduction that not all of the Samaritans received miraculous powers. He said:

ot that all who had been baptized in Samaria might receive miraculous gifts; for it was never so in any church, not even in Jerusalem; but that some might receive ... for the COFIRMATIO of the gospel, and especially such as were designed for office in the church, or to be eminently active members of it.[28]As Bruce noted, "The context leaves us in no doubt that their reception of the Holy Spirit was attended by external manifestations."[29] If this had not been the case, Simon would not have been able to "see" that through the laying on of the apostles' hands the gift was given, as declared in Acts 8:18. Bruce also distinguished this special gift from that which all Christians have, saying, "It seems to be assumed in the ew Testament that those who believe and are baptized have also the Spirit of God."[30] Since there is no way for any person to "see" that this gift ordinary is received, the distinction between the two gifts is a certainty. Moreover, as McGarvey observed: "If Philip could have conferred this gift, the mission (of the apostles) would have been useless so far as its chief purpose was concerned."[31]

[26] Ibid., p. 109.

[27] E. H. Plumptre, op. cit., p. 50.

[28] Joseph Benson, One Volume COMMETARY (Grand Rapids, Michigan: Baker Book House, 1972), in loco.

[29] F. F. Bruce, The Book of Acts (Grand Rapids: Wm. B. Eerdmans, PUBLISHERS, 1950) p. 181.

[30] Ibid., p. 182.

[31] J. W. McGarvey, op. cit., p. 142.

COKE, "Acts 8:15-17. Who, when they were come down,— Hence it appears very probable, that the Spirit, in some or other of his miraculous powers, had been conferred upon all the Christian converts hitherto; and it was highly proper that the Samaritans should have that divine gift, both as a confirmation of the truth of the Christian doctrine in general, and as an evidence to them in particular, that however they had been formerly hated by the Jews, yet, under the gospel, they might be equally acceptable to God with the Jews, and be as openly and fully entitled to all the privileges of the church, and of the people of God. From what follows it is plain, that the Holy Spirit was here conferred in his supernatural and miraculous influences; for Simon the magician saw some of the wondrous effects of that divine gift immediately, by the new converts speaking languages which they had never learned, or prophesying, or working miracles; and it was this which made him so earnestly covet that apostolic power. They who fancy that the apostles at this time conferred only those which have been commonly called the standing, or the sanctifying influences of the Spirit, surely cannot deny, that if their power had been so limited, their bestowing of the gift of the Holy Ghost would have been otherwise expressed; as the whole work of grace, from the first dawning of the divine light to the perfection of it, originates in the influences of the Holy Spirit. or would that magician, very probably, have given any thing, either for the sanctifying influences of the Spirit, or for the power to confer them upon others, supposing God would have bestowed such an extraordinary favour upon him.

The apostles, who alone had a power of imparting them, appear to have conferred some or other of the miraculous gifts upon all adult Christians wherever they came. Upon the apostles themselves, and the rest of the hundred and twenty, the Spirit was poured down immediately from heaven, and without the laying on of the hands of any man; but upon the other Jewish converts, the apostles laid their hands, and thereby conferred that divine gift. As the Samaritans were now Jews by religion, and many of them even descended from Jewish parents, and as our Lord himself had during his own personal ministry treated them as Jews, there was no occasion for the pouring down of the Holy Spirit, in any of his miraculous gifts, upon them before baptism, to prepare the way for their being received into the Christian church: as there manifestly was afterwards in the case of the first-fruits from among the Gentiles: and, on the other hand, supposing the Samaritans had not been

favoured with any spiritual gifts and miraculous powers; that is, neither before baptism nor after it; they would have come behind other churches, and might thereupon have been ready to question, whether they who had been so peculiarly odious to the Jews, were now accepted of God equally, and to like privileges with the Jews, from among whom came the Saviour and salvation to mankind. The two apostles, therefore, went down, and conferred upon them the extraordinary gifts of the Holy Ghost. Thus, accordingto the wise and beauteous scheme of raising the new creation, the Jewish and Samaritan Christians were both treated alike; and how great soever their mutual aversion had been, the benign spirit of Christianity laid the foundation for abating their mutual prejudices, for healing their unhappy differences, and for making them lookupon one another as brethren in Christ Jesus, and equally acceptable to God; who is in the gospel most plainly declared to be the God and Father, in a peculiarly eminent sense, of all who believe in and obey Christ, whether Jews, Samaritans, or Gentiles.

ELLICOTT, "(15) Prayed for them, that they might receive the Holy Ghost.—The prayer clearly pointed to such a gift of the power of the Spirit as had been bestowed on the Day of Pentecost. It assumed that such gifts had been received by the disciples generally at Jerusalem, and that they were distinct from the new birth of water and the Spirit (John 3:5) which was given through baptism. The Apostles looked on the Samaritans as qualified for that higher gift as well as for ADMISSIO into the kingdom, and it was given to them, and not to Philip in his subordinate position as an evangelist, to be the channels of communicating it.

PULPIT, "That they might receive the Holy Ghost. Why was it needful that two apostles should come down to Samaria and pray, with laying on of hands, for the newly baptized that they might receive the Holy Ghost? There is no mention of such prayer or such imposition of hands in the case of the first three thousand who were baptized. They were told by St. Peter, "Be baptized every one of you, and ye shall receive the GIFT of the Holy Ghost" (Acts 2:38), and they were baptized, and doubtless did receive the Holy Ghost, either is there any mention of such things in the case of the subsequent thousands who were baptized at Jerusalem on the apostles' preaching. Why, then, was it so in Samaria? To answer this question, we must observe the difference in the circumstances. The baptisms at Jerusalem were performed by the apostles themselves. The Holy Ghost was given upon their promise and assurance. But in Samaria the preaching and the baptizing were done by the scattered disciples. There was a danger of many independent bodies springing up, owing no allegiance to the apostles, and cemented by no bonds to the mother Church. But Christ's Church was to be one—many members, but one body. The apostolate was to be THE GOVERIG power of the whole Church, by the will and ordinance of Christ. Hence there was a manifest reason why, when the gospel spread beyond Judaea, these visible spiritual gifts should be given only through the laying on of the apostles' hands, and by the intervention of their prayers. This had a manifest and striking influence in marking and preserving the unity of the Church, and in marking and maintaining the sovereignty of the apostolic rule. For precisely the same reason has the Catholic and Apostolic Church in all ages (Acts 19:5, Acts

19:6; Hebrews 6:2) maintained the rite of COFIRMATIO, "after the example of the holy apostles." Besides the other great benefits connected with it, its influence in binding up in the unity of the Church the numerous parishes of the diocese, instead of letting them become independent congregations, is very great. Observe, too, how prayer and the laying on of hands are tied together. either is valid without the other. In this case, as at Pentecost, the extraordinary gift of the Holy Ghost was conferred. In confirmation, now that miracles have ceased, it is the ordinary and invisible grace of the Holy Spirit that is to be looked for.

16 because the Holy Spirit had not yet come on any of them; they had simply been baptized in the name of the Lord Jesus.

BARES, "He was fallen - This expression is several times applied to the Holy Spirit, Act_10:44; Act_11:15. It does not differ materially from the common expression, “The Holy Spirit descended.” It means that he came from heaven; and the expression “to fall,” applied to his influences, denotes the “rapidity” and “suddenness” of his coming. Compare Act_19:2.

In the name of the Lord Jesus - See the notes on Act_2:38. See also Act_10:48; Act_19:5-6.

GILL, "(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.

HERY, "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.

RWP, "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.

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

past perfect passive of baptizō with huparchō (see Act_8:9proupērchon), instead of ēsan.

Into the name (eis�to�onoma). Better, in the name (See note on Act_2:38).

CALVI, "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, (Titus 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 (1 Peter 1:2.) Our old man is crucified in baptism, that we may be raised up unto newness of life, (Romans 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? (Galatians 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 ACCORDIG 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, (Mark 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, (Galatians 3:7; Romans 6:6;) that the sign might COTIUE 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) either was this the invention of one man only, but the decree of one council, whereof they babble daily in all their SCHOOLS.

17 Then Peter and John placed their hands on them, and they received the Holy Spirit.

BARES, "Then laid they their hands ... - This was an act of “prayer,” expressing an invocation to God that he would impart the blessing to “them.” On “how many” they laid their hands is not said. It is evident that it was not on “all,” for they did not thus lay hands on Simon. Perhaps it was done on a few of the more prominent and leading persons, who were to be employed particularly in bearing witness to the truth of the gospel. It was customary to lay the hands on any person when a “favor” was to be conferred or a blessing imparted. See notes on Mat_9:18.

CLARKE, "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.

GILL, "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.

RWP, "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.

They received (elambanon). Imperfect active, repetition as before and pari�passuwith the laying on of the hands.

CALVI, "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)

ELLICOTT, "(17) Then laid they their hands on them.—The act had already appeared as at once the symbol and the channel of the communication of spiritual gifts and offices in the appointment of the Seven. (See ote on Acts 6:6.) Historically, the act here recorded has the interest of being the starting-point of what afterwards developed into the rite known as COFIRMATIO. Taking the narrative of the Acts by itself, a question might be raised how far what we read of was normal or exceptional, connected, for a time only, with the bestowal of new and marvellous powers, or powerful, through the whole history of the Church, as a means of grace strengthening the spiritual life after those powers had been withdrawn. In any case it was probable that no hard and fast line marked the disappearance of the special and marvellous forms of spiritual power which were at first manifested in connection with the laying-on of hands, and so the practice had time to become part of the fixed order of the Church. When they ceased altogether we can understand the reluctance of men to give up a rite that had come down from the days of the Apostles. They would feel that the prayer of faith was still mighty to prevail; that the Spirit would still be given in answer to prayer joined with the symbolic act, though no longer in the same form, and would confirm and strengthen the work which had been begun in baptism, and so the primitive laying-on of hands passed into Confirmation, and was accompanied by other symbolic acts, such as anointing. The thought that it is so called because in it adults confirm the promises made for them when baptised as infants, is entirely modern, and cannot be traced further back than the sixteenth century.

18 When Simon saw that the Spirit was given at the laying on of the apostles’ hands, he offered them money

BARES, "Simon saw ... - That is, he witnessed the extraordinary effects, the power of speaking in a miraculous manner, etc. See the notes on Act_8:15.

He offered them money - He had had a remarkable influence over the Samaritans, and he saw that the possession of this power would perpetuate and increase his influence. People commonly employ the tricks of legerdemain for the purpose of making money, and it seems probable that such had been the design of Simon. He saw that if he could communicate to “others” this power; if he could confer on “them” the talent of speaking other languages, it might be turned to vast account, and he sought, therefore, to purchase it of the apostles. From this act of Simon we have derived our word “simony,” to denote the buying and selling of ecclesiastical preferment, or church offices, where religion is supported by the state. This act of Simon shows conclusively that he was influenced by improper motives in becoming connected with the church.

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

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.

GILL, "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.

HERY, " 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.

JAMISO, "offered them money — Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.

RWP. "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.

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.

CALVI, "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 COTIUE 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. ow 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 MOEY.

BESO, "Acts 8:18-19. And when Simon — The magician, spoken of before; saw — With astonishment; that through laying on of the apostles’ hands — On the heads of many individuals, lately converted to the Christian faith; the Holy Ghost was given — In his extraordinary operations; he offered them MOEY — And hence the procuring any ministerial function, or ecclesiastical benefice, by MOEY, is termed SIMOY saying, Give me also this power — Let me prevail with you, by this reward, to confer on me the power which I have seen you exercise with so much ease. It seems Simon imagined, if by the imposition of his hands he could confer such gifts as Peter and John conferred, it would turn considerably to his honour and advantage; and especially if he could, by this means, communicate to whom he would the knowledge of languages, which they had never been at the trouble of learning in a natural way. “Simon,” says Henry, “did not desire the apostles 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 or disposition of a Christian: he was more desirous to gain honour to himself than to do good to others. ow in making this motion, 1st, He put a great affront upon the apostles, as if they were mercenary men, who would do any thing for money. 2d, He put a great affront upon Christianity, as if the miracles that were wrought in confirmation of it were done by magic arts, only of a different nature from those which he himself had practised formerly.” Indeed, as Dr. Whitby observes, “The sin of Simon struck at the very foundation of the Christian faith; supposing that the apostles, and other Christians,

did their miracles by some higher ART of magic than that which he had learned, and so that they, by the same art, could teach others to do the same works for any other end.” “3d, He showed that, like Balaam, he aimed at the rewards of divination; for he would not have bid money for this power, if he had not hoped to get money by Acts 2:4 th, He showed that he had a very high conceit of himself, and that his heart had never been truly humbled.”

COFFMA, "ow when Simon saw that through the laying on of the apostles' hands the Holy Spirit was given, he offered them MOEY, saying, Give me also this power, that on whomsoever I lay my hands, he may receive the Holy Spirit.See under preceding verse.

Through the laying on of the apostles' hands ... In FOCUS here is one of the fundamental doctrines of Christianity (Hebrews 6:2). It has nothing to do with ordaining church leaders, nor any reference to such a ceremony as confirmation; but it is basic to the understanding of such facts as: (1) the cessation of apostolic miracles, (2) the termination of inspiration among evangelists and teachers, (3) the impossibility of any such thing as an apostolic succession, and (4) the necessity of concluding the canon of the ew Testament. For a full discussion of all this, see under "Laying on of Hands" in my COMMETARY on Hebrews, Hebrews 6:2.

Regarding Simon's sinful proposal here, Harrison said that "It appears that Simon was really converted, but that the habits of the old life had not been broken."[32]

And when he saw ... The time indicated by this clause was not prior to or concurrent with Simon's conversion, but afterward. The supposition that Simon became a Christian hypocritically with the intent of adding to his own powers such abilities as Philip had demonstrated is refuted by this text. It was at some indefinite, and perhaps even considerable, time after his conversion that Simon was tempted and fell into the sin mentioned here.

EDOTE:

[32] Everett F. Harrison, Wycliffe Bible COMMETARY (Chicago: Moody Press, 1971), p. 412.

COKE, "Acts 8:18-19. And when Simon saw, &c.— "ow when Simon saw with astonishment, that the Holy spirit in his extraordinary operations was thus apparently given by the imposition of the apostles' hands,—as he imagined with himself, that if he could perform the like, it might turn considerably to his own honour and advantage, especially if by this means he could form persons to the knowledge of languages which they had never been at thetrouble of learning in a natural way,—he went to the apostles, and offered them a considerable sum of money, &c."

COSTABLE, "Clearly some external sign accompanied the coming of the Spirit to baptize because the people present perceived it as happening. Simon desired to buy the ability to produce Spirit baptism and its accompanying sign from Peter and John (cf. Acts 19:19). This practice, the attempt to buy spiritual powers and offices, has become identified with Simon's name (i.e., SIMOY). 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. It was clear to Simon that the laying on of hands communicated Spirit baptism (Acts 8:19).

ELLICOTT, "(18, 19) When Simon saw that through laying on of the apostles’ hands. . . .—The words imply that the result was something visible and conspicuous. A change was wrought; and men spoke with tongues and prophesied. To the sorcerer, accustomed to charms and incantations, the men who were in possession of this power would seem to be enchanters with a higher knowledge than his own, and he who had purchased many such secrets, after the manner of the time (comp. Acts 19:19), from previous masters in the magic art, thought that this might be obtained in the same way. The act thus recorded has given its name to a large class of offences in ecclesiastical jurisprudence, and the sin of SIMOY in all its forms, the act of purchasing spiritual powers and functions, perpetuates the infamy of the magician of Samaria.

19 and said, “Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit.”

GILL, "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.

JAMISO, "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.

RWP, "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).

20 Peter answered: “May your money perish with you, because you thought you could buy the gift of God with money!

BARES, "Thy money perish with thee - This is expressive of the horror and indignation of Peter at the base offer of Simon. It is not to be understood as an imprecation on Simon. The main idea is the apostle’s contempt for the “money,” as if he regarded it as of no value. “Let your money go to destruction. We abhor your impious offer. We can freely see “any” amount of money destroyed before we will be tempted to sell the gift of the Holy Spirit. But there was here also an expression of his belief that “Simon” also would perish. It was a declaration that he was hastening to ruin, and as if this was certain, Peter says, let your money perish “too.”

The gift of God - That which he has “given,” or conferred as a favor. The idea was absurd that what God himself gave as a sovereign could be purchased. It was “impious” to think of attempting to buy with worthless gold what was of so inestimable value. The “gift of God” here means the extraordinary influences of the Holy Spirit, Act_10:45; Act_11:17. How can we pay a “price” to God? All that “we” can give, the silver, and the gold, and the cattle on a thousand hills, belong to him already. We have “nothing” which we can present for his favors. And yet there are many who seek to “purchase” the favor of God. Some do it by alms and prayers; some by penance and fasting; some by attempting to make their own hearts better, and by self-righteousness; and some by penitence and tears. All these will not “purchase” his favor. Salvation, like every other blessing, will be “his gift”; and if ever received, we must be willing to accept it on his own terms; at his own time; in his own way. We are without merit; and if saved, it will be by the sovereign grace of God.

CLARKE, "Thy money perish with thee - This is an awful declaration; and imports thus much, that if he did not repent, he and his ill-gotten goods would perish together; his money should be dissipated, and his soul go into perdition.

That the gift of God may be purchased - Peter takes care to inform not only Simon, but all to whom these presents may come, that the Spirit of God is the gift of God alone, and consequently cannot be purchased with money; for what reward can He receive from his creatures, to whom the silver and the gold belong, the cattle on a thousand hills, the earth and its fullness!

GILL, "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.

HERY, "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.

JAMISO, "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).

RWP, "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.

To obtain (ktāsthai). To acquire. Usual meaning of the present tense (infinitive

middle) of ktaomai.

CALVI, "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, (1 Corinthians 6:9; Ephesians 5:5;) for they do not cut off all hope of salvation from them, but they are only referred unto their present state and declare what end is prepared for them, if they go forward obstinately.

BESO, "Acts 8:20-21. But Peter said, Thy money perish with thee — ot being able to conceal his indignation, upon hearing so infamous an offer. His WORDS are not to be considered as an imprecation, but as a strong admonition to Simon of his danger, and an intimation, how much rather the apostle would see the greatest sum of money lost and cast away, than receive any part of it upon such shameful terms. With a horror like that with which Peter received the wicked proposal of Simon, should we look on the conduct of all those by whom sacred things are either bought

or sold; an infamous traffic, about which an upright man cannot deliberate a moment, but will reject it at once with an honest scorn and indignation, like that of Peter in the present instance. “They,” says Beza, “who buy and sell sacred things, are the successors not of Simon Peter, but of Simon Magus.” A crime almost equally enormous with this is, that of prostituting the ordinances of Christ to secular ends. In vain is it for men to profess themselves Christians, in vain to submit like Simon to baptism, or like him to adhere constantly to the ministers of the gospel, while such hypocritical conduct proclaims aloud that they are in the gall of bitterness, and in the bond of iniquity. Because thou hast thought — Hast persuaded thyself; that the gift of God may be purchased with money — Thus, on the one hand, overvaluing the wealth of this world, as if it were an equivalent for any thing, even for spiritual and eternal blessings; and, on the other, undervaluing the gift of the Holy Ghost, and putting it on a level with the common gifts of nature and providence. Observe, reader, 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; whereas the offer of divine grace is expressly made to all that will receive it, without money and without price. Thou hast neither part — By purchase, nor lot — Given gratis, in this matter — This gift of God; nor any interest in the important spiritual blessings to which all these extraordinary gifts of the Spirit are subservient; for thy heart is not right in the sight of God — Otherwise thou wouldst think far more honourably of his Spirit than to form a mercenary scheme to traffic in it in this scandalous manner. Probably Peter discerned that Simon’s heart was not right in the sight of God long before he declared it; although it does not appear that God gave to any of the apostles a UIVERSAL 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 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 death, Philippians 2:25-27; nor left so useful a fellow-labourer as Trophimus sick at Miletus, 2 Timothy 4:20. Observe, reader, although we cannot infer from every thing that a man saith or doth amiss, that he is a hypocrite in the profession he makes of religion; yet, conduct like this of Simon is such a fundamental ERROR as can by no means consist with a state of grace. His offering money for a spiritual gift was an incontestable evidence, 1st, That he was yet under the power of a worldly and carnal spirit; and, 2d, That he was yet a mere natural man, who received not the things of the Spirit of God. His heart, as Peter tells him, was not right, and we are as our hearts are: if they be not right, we are wrong; and, whatever our pretensions may be, our religion is vain, and will stand us in no stead on a death-bed, or at the day of judgment. Inquire, therefore, reader, whether thy heart be right in His sight who trieth the heart and the reins, to whom every heart is open, and who will bring every work into judgment, with every secret thing, and in particular will make manifest the counsels of the heart.

COFFMA, "But Peter said unto him, Thy silver perish with thee, because thou hast thought to obtain the gift of God with MOEY. Thou hast neither part nor lot in this matter: for thy heart is not right before God.

Thy heart is not right ... The difference between what Peter said in this passage and what men affirm he meant is astounding. Benson, for example, interpreted Peter's meaning here thus:

His offering money for a spiritual gift is incontestable evidence that he was yet under the power of a worldly and carnal spirit and that he was yet a mere natural man, who received not the things of the Spirit of God.[33]There is, of course, an ocean of difference between saying that a man's heart is not right (present tense), and the declaration that it had never been right. That is precisely the difference between what the WORD of God says of Simon, and what men say concerning him. Beware of believing men rather than believing the Lord.

EDOTE:

[33] Joseph Benson, op. cit., in loco.

COKE, "Acts 8:20. Thy money perish with thee, &c.— The fathers look upon the first clause of this verse as a prophetical prediction rather than an imprecation. And as for the sin of Simon, it not only consisted in his ambition and avarice, that he would be advanced to the higher dignity, and have those gifts, by the exercise of which he hoped to be the greater gainer; but there was something peculiarly enormous in his crime, as it struck at the very essence of the Christian religion, supposing that the apostles and other Christiansperformedtheirmiraclesinconfirmationofit, by some higher art of magick than that which he had learned; and so they, by the same art, could teach others to do the same works for any other end.

COSTABLE 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!" [ote: The ew Testament in Modern English.] Literally Peter said, "Your silver be with you into perdition." 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 and sovereignly. Simon had much to learn about the grace of God. Peter told him God would not GRAT 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. Barclay referred to James Denney, the Scottish preacher, has having said that we cannot at one and the same time show that we are clever and that Christ is wonderful. [ote: Barclay, p. 68.] 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 (Acts 8:23). Perhaps Peter received insight as a prophet into Simon's motivation (cf. Acts 5:3). [ote: Witherington, p. 287.]

"Peter describes Simon's OFFER as poison and a chain." OTE: Robertson, 3:108.]Simon was to the Samaritan church what Ananias and Sapphira were to the

Jerusalem church: an early instance of self-seeking (cf. Acts 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.

ELLICOTT, "(20) Thy MOEY perish with thee.—Literally, Thy money be together with thee, for perdition. The same WORD is used as in the “son of perdition” in John 17:12 and in Hebrews 10:39. The prominence of the word in 2 Peter 2:1-3; 2 Peter 3:7; 2 Peter 3:16, is interesting in connection with the question as to the authorship of that Epistle. Another coincidence presents itself in the “gold that perisheth” of 1 Peter 1:7.

Because thou hast thought . . . .—Better, because thou thoughtest. The SPEAKER looks at the thought historically, as at the moment when it rose up in the sorcerer’s mind. The Greek verb has a transitive not a passive sense, thou thoughtest to acquire the gift of God by money. ot so, Peter must have remembered, had he acquired that gift. The very word which he uses is that which our Lord had spoken to him and his brother Apostles, “Freely” (i.e., as a gift) “ye have received” (Matthew 10:8).

PULPIT, "Silver for MOEY A.V.; to obtain the gift of God for that the gift of God may be purchased, A.V. (rightly, ךפבףטביis the middle voice). Silver. This is a change of very doubtful necessity; בסדץסיןם, like the French ARGET is frequently used for "money" generally, without any reference to the particular metal of which it is made. Sometimes, indeed, it is used in opposition to "gold," as Acts 3:6 and Acts 20:33, and then it is properly rendered "silver." Here the Revisers' mason, doubtless, was to reserve "money" as the rendering of קסחלבפב(Acts 20:19, Acts 20:20). St. Peter's answer is remarkable, not only for the warmth with which he repudiates the proffered bribe, but also for the jealous humility with which he affirms that the gifts of the Spirit were not his to give, but were the gift of God (see Acts 3:12-16).

21 You have no part or share in this ministry, because your heart is not right before God.

BARES, "Neither part - You have no “portion” of the grace of God; that is, you are destitute of it altogether. This word commonly denotes the “part” of an inheritance which falls to one when it is divided.

Nor lot - This word means properly a portion which “falls” to one when an estate, or

when spoil in war is divided into portions, according to the number of those who are to be partakers, and the part of each one is determined by “lot.” The two words denote “emphatically” that he was in no sense a partaker of the favor of God.

In this matter - Greek: in this “word”; that is, thing. That which is referred to here is the religion of Christ. Simon was not a Christian. It is remarkable that Peter judged him so soon, and when he had seen but “one” act of his. But it was an act which satisfied him that he was a stranger to religion. One act may sometimes bring out the “whole character”; it may evince the “governing” motives; it may show traits of character utterly “inconsistent” with true religion; and then it is as certain a criterion as any long series of acts.

Thy heart - Your “affections,” or “governing motives”; your principle of conduct. Comp, 2Ki_10:15. You love gold and popularity, and not the gospel for what it is. There is no evidence here that Peter saw this in a miraculous manner, or by any supernatural influence. It was apparent and plain that Simon was not influenced by the pure, disinterested motives of the gospel, but by the love of power and of the world.

In the sight of God - That is, God sees or judges that your heart is not sincere and pure. No external profession is acceptable without the heart. Reader, is your heart right with God? Are your motives pure; and does “God” see there the exercise of holy, sincere, and benevolent affections toward him? God “knows” the motives; and with unerring certainty he will judge, and with unerring justice he will fix our doom according to the affections of the heart.

CLARKE, "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 ךכחסןע, 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).

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.

GILL, "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.

HERY, "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.

JAMISO, "Thou hast neither part nor lot ... thy heart is not fight, etc. —This is the fidelity of a minister of Christ to one deceiving himself in a very awful manner.

RWP, "Lot (klēros). Same idea as “part” (meris), only as a figure.

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.

Straight (eutheia). Quotation from Psa_78:37. Originally a mathematically straight

line as in Act_9:11, then moral rectitude as here.

CALVI, "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 BUSIESS; 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 SIMOY; 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. ow, 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 ACCORDIG 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. otwithstanding, 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.

ELLICOTT, "(21) either part nor lot.—A like, though not an identical, combination of the two words meets us in Colossians 1:12. On the latter, see otes on Acts 1:17; Acts 1:25. It is, perhaps, used here in its secondary sense. Simon had no inheritance in the spiritual gifts nor in the spiritual offices of the Church. The

power ATTACHED to the apostleship was not a thing for traffic.

Thy heart is not right in the sight of God.—“Straight” or “right” is used, as in Matthew 3:3, Mark 1:3, for “straightforward,” not in the secondary sense of “being as it ought to be.” The word is not of frequent occurrence in the ew Testament, but, like so many of the spoken words of St. Peter, meets us again as coming from his pen (2 Peter 2:15).

MACLARE, 'SIMO THE SORCERERActs 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.ow 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.’ow, 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.

22 Repent of this wickedness and pray to the Lord in the hope that he may forgive you for having such a thought in your heart.

BARES, "Repent, therefore - Here we may remark:

(1) That Simon was at this time an unconverted sinner.

(2) That the command was given to him “as such.”

(3) That he was required to “do the thing”; not to wait or seek merely, but actually to repent.

(4) That this was to be the “first step” in his conversion. He was not even directed to “pray” first, but his first indispensable work was to “repent”; that is, to exercise proper sorrow for this sin, and to “abandon” his plan or principle of action.

And this shows:

(1) That all sinners are to be exhorted to “repent,” as their first work. They are not to be told to “wait,” and “read,” and “pray,” in the expectation that repentance will be “given” them. With such helps as they can obtain, they are to “do the thing.”

(2) Prayer will not be acceptable or heard unless the sinner comes “repenting”; that is, unless he regrets his sin, and “desires” to forsake it. Then, and then only, will he be heard. When he comes “loving” his sins, and resolving still to practice them, God will not hear him. When he comes “desirous” of forsaking them, grieved that he is guilty, and “feeling” his need of help, God will hear his prayer. See Isa_1:15; Mic_3:4; Pro_1:28; Psa_66:18.

And pray God - Having a “desire” to forsake the sin, and to be pardoned, “then” pray to God to forgive. It would be absurd to ask forgiveness until a man felt his need of it.

This shows that a sinner “ought” to pray, and “how” he ought to do it. It should be with a desire and purpose to forsake sin, and in that state of mind God will hear the prayer. Compare Dan_4:27.

If perhaps - There was no certainty that God would forgive him; nor is there any evidence either that Simon prayed, or that he was forgiven. This direction of Peter presents “another” important principle in regard to the conduct of sinners. They are to be directed to repent; not because they have the “promise” of forgiveness, and not because they “hope” to be forgiven, but because sin “is a great evil,” and because it is “right” and “proper” that they should repent, whether they are forgiven or not. That is to be left to the sovereign mercy of God. they are to repent of sin, and then they are to feel, not that they have any claim on God, but that they are dependent upon Him, and must be saved or lost at His will. They are not to suppose that their tears will purchase forgiveness, but that they lie at the footstool of mercy, and that there is hope - not certainty - that God will forgive. The language of the humbled sinner is:

“Perhaps he will admit my plea,Perhaps will hear my prayer;

But if I perish I will pray,And perish only there.

“I can but perish if I go;I am resolved to try;

For if I stay away, IKnow I shall forever die.”

The thought ... - Your “purpose,” or “wish.” “Thoughts” may be, therefore, evil, and need forgiveness. It is not open sin only that needs to be pardoned; it is the secret purpose of the soul.

CLARKE, "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.

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.

GILL, "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.

HENRY, " 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.

JAMISO, "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.

RWP, "Wickedness (kakias). Only here in Luke’s writings, though old word and in

lxx (cf. 1Pe_2:1, 1Pe_2:16).

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.

The thought (hē�epinoia). Old Greek word from epinoeō, to think upon, and so purpose. Only here in the N.T.

CALVI, "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 וי בסבsignifieth 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.

BESO, "Acts 8:22-23. Repent, therefore, of this thy wickedness — Be humbled and ashamed for what thou hast thought, said, and done; own thyself guilty in this matter, and be sorry for it; condemn thy way, and amend it; and be a new creature in Christ. And pray to God — He must pray that God would give him repentance, and pardon upon repentance. “Here is so incontestable an evidence of an unconverted sinner being exhorted to repentance and prayer, while he was known to be in that state, that it is astonishing the propriety of doing this should ever have been disputed; and one would think none could be so wild as to imagine faith in

Christ was not included in that repentance which an apostle preaches to a baptized person as the way of obtaining forgiveness.” — Doddridge. If perhaps, the thought of thy heart may be forgiven thee — Without all doubt, if Simon had repented he would have been forgiven; and this dubious manner in which Peter speaks of his obtaining forgiveness, intimates, not that his repentance, if sincere, might possibly fail of acceptance, for that would have been contrary to the whole tenor of the gospel; but the doubt was, whether he would sincerely repent; whether, after the commission of a sin so nearly approaching the blasphemy against the Holy Ghost, he could ever be brought to true repentance. For I perceive thou ART in the gall of bitterness — That is, the most bitter gall. “Significat animi constitutionem perquam vitiosam, et talem, qualis sunt cibi felle corrupti.” It signifies a state of mind very vicious, and like meats corrupted with gall. — Grotius. Odious to God, as that which is bitter as gall is to us; or plunged in that hateful pollution which must be bitterness and poison in the latter end. See note on Deuteronomy 29:18; and Hebrews 12:15. And in the bond of iniquity — Held in the chains of thine own covetousness and carnality, and consequently in a state of base servitude; 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. The whole sentence expresses, in Peter’s strong manner of speaking, how odious and wretched a creature Simon now appeared to him: and how much more odious must such a sinner be in the eyes of a holy God!

COFFMA, "Repent therefore of this thy wickedness, and pray the Lord, if perhaps the thought of thy heart shall be forgiven thee. For I see that thou ART in the gall of bitterness and in the bond of iniquity. And Simon answered and said, Pray ye for me to the Lord, that none of the things which you have spoken come upon me.Repent ... and pray ... In this instance, the apostle Peter, using the keys of the kingdom of God promised him by the Saviour (Matthew 16:19), opened the way for a backslider to return to God. If Simon had not been a backslider from the faith, but had been an alien hypocrite pretending a faith and submitting to a baptism which were worthless, Peter would never have commanded him to repent and pray, these very commandments standing here as an apostolic confirmation of the fact that Simon was in possession of a covenant relationship with God through Jesus Christ, despite the fact of his sin. THE DOOR here opened for Simon's return is the same that must be entered by all Christians who, when overtaken by some sin, seek to return to the Lord.

This thy wickedness ... The sin for which Simon required forgiveness was not that of impure motivation of his baptism, nor of any insufficiency of faith in his conversion, but the specific wrong of thinking to buy the gift of God with money. Therefore, the apostle did not command Simon to repent of his sins (plural), but to repent of the specific sin in evidence, "this thy wickedness." If this had not been the case, Peter's command to Simon would have been different.

Thou art in the gall of bitterness ... bond of iniquity ... This is the sentence which

many commentators abuse with reckless abandon, thus:

Simon at this time was an unconverted sinner.[34] He was STILL ATTACHEDto the bitter "gall-root" of superstition and magic; he was STILL held fast in the bond of iniquity.[35]He showed that he never had his heart truly humbled.[36] He remained STILL "in the gall of bitterness and the bond of iniquity."[37]SIZE>

First of all, these opinions cited above violate every known law of exegesis by their attribution of Simon's present condition (expressed in the present tense in English Revised Version) to the whole of the period of his association with the Christians. Secondly, they ignore the fact that Peter's WORDS regarding "the gall of bitterness and bond of iniquity" are not even applicable to Simon's condition at that moment. As a glance at the English Revised Version margin will reveal, what Peter really said was that "Thou WILT BECOME a gall-root of bitterness and a bond of iniquity," thus expressing not a present condition at all, but a danger of future reprobacy. Thus, not even the present tense is in this warning of Peter; and it is absolutely unscholarly and unconscionable to make Peter's warning of a future condition that would result from Simon's sin, if unrepented of, to be the basis of the outrageous claims that Simon had never known the Lord.

We might inquire, why is it that learned men have so frequently betrayed their sacred trust by thus handling deceitfully God's word? Two reasons appear as the logical explanation of this BLIDESS, which is not necessarily the result of dishonesty or insincerity, but which, as to a certain extent is true of all men, derives from their prior acceptance of unscriptural and anti-scriptural doctrines. The warped and irresponsible handling of this passage derives from two prior misconceptions by religious scholars, as follows:

(1) There is the erroneous belief that the way for an alien sinner to be saved is to "repent and pray," whereas the true way is for those who believe to "repent and be baptized." Thus the false theological notion that the plan of salvation for alien sinners is repentance and prayer leads to the erroneous conclusion here that Peter's command of Simon to repent and pray means that Simon was still an alien sinner.

(2) There is the bias of Calvinism to the effect that no true Christian can apostatize from the faith. Since it is so clearly a fact that this Christian, Simon, actually did apostatize, the Calvinists are extended to prove that Simon had never been a Christian. Many who are not Calvinists, of course, have fallen into the ERROR of accepting Calvinistic explanations of this episode.

However, understandable as the reasons for perverting the word of God may be, it is nevertheless a definite perversion to read "thou wilt become" as "thou hast always been." There can be no justification for such a thing.

Pray ye for me to the Lord, etc. .... Some read this as Simon's failure to pray himself; but this is not necessary. One who sincerely prays for forgiveness naturally

desires that others also should join in his supplications. othing in the text DEIES that this is what is indicated here.

We conclude the examination of this episode with the words of McGarvey:

Peter does not say to him as an ALARMED man of the world, "Repent and be baptized"; but as to a sinning disciple, "Repent and pray God, if perhaps the thought of thine heart shall be forgiven thee."[38][34] Albert Barnes, op. cit., p. 142.

[35] F. F. Bruce, op. cit., p. 184.

[36] Thomas Scott, The Henry-Scott COMMETARY (Grand Rapids, Michigan: Baker Book House, 1960), p. 461.

[37] E. H. Plumptre, op. cit., p. 49.

[38] J. W. McGarvey, op. cit., p. 148.

ELLICOTT, "(22) Repent therefore of this thy wickedness.—The stern words of condemnation are, we see, meant to heal, not to slay. Rightly understood, the call to repent in such a case as this, opens THE DOOR of hope as wide as the history of the penitent thief. Repentance, and with repentance, forgiveness, were possible, even for the charlatan adventurer who had traded on the credulous superstition of the people, and claimed something like adoration for himself and his mistress.

Pray God, if perhaps the thought of thine heart . . . .—The better MSS. give “Lord” instead of “God,” either in the Old Testament sense of the word or with special reference to the Lord Jesus. The “if perhaps,” in the Greek, as in the English, implies a latent doubt. Did the thought come across the mind of the Apostle that the sin of Simon came very near that “sin against the Holy Ghost which hath never forgiveness” (Matthew 12:31)? The use of such words by the chief of the Apostles, after the apparent concession of a plenary power in John 20:23, are terribly suggestive. He neither forgives nor condemns, but bids the offender turn to the Searcher of hearts and pray for forgiveness. Had he seen repentance, he might have said, “Thy sins are forgiven thee.” Had he seen a conscience utterly dead, he might have closed the door of hope. As it is, he stands midway between hope and fear, and, keeping silence, leaves judgment to the Judge.

23 For I see that you are full of bitterness and captive to sin.”

BARES, "For I perceive - That is, by the act which he had done. His offer had shown a state of mind that was wholly inconsistent with true religion. One single sin “may” as certainly show that there is no true piety as many acts of iniquity. It may be so decided, so malignant, so utterly inconsistent with just views as at once to determine what the character is. The sin of Simon was of this character. Peter here does not appear to have claimed the power of judging the “heart”; but he judged, as all other people would, by the act.

In the gall - This word denotes properly “bile,” or “that bitter, yellowish-green fluid that is secreted in the liver.” Hence, it means anything very bitter; and also any bad passion of the mind, as anger, malice, etc. We speak of “bitterness” of mind, etc.

Of bitterness - This is a Hebraism; the usual mode of expressing the “superlative,” and means “excessive bitterness.” The phrase is used respecting idolatry Deu_29:18, “Lest there should be among you a root that beareth gall and wormwood.” A similar expression occurs in Heb_12:15, “Lest any root of bitterness springing up, trouble you.” “Sin” is thus represented as a “bitter” or poisonous thing; a tiring not only “unpleasant” in its consequences, but ruinous in its character, as a poisonous plant would be in the midst of other plants, Jer_2:19, “It is an evil and bitter thing that thou hast forsaken the Lord thy God”; Jer_4:18; Rom_3:14, “Whose mouth is full of cursing and bitterness”; Eph_4:31. The meaning here is, that the heart of Simon was full of dreadful, malignant sin.

Bond of iniquity - Or, that thou art “bound by” iniquity. That is, that it has the rule over you, and “binds” you as a captive. Sin is often thus represented as “bondage” and “captivity,” Psa_116:16; Pro_5:22, “He shall be holden with the cords of his sins”; Rom_7:23-24. These expressions prove conclusively that Simon was a stranger to religion.

CLARKE, "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.

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.

GILL, "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 ויע, 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.

HERY, "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.”

JAMISO, "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.

RWP, "That thou art (se�onta). Participle in indirect discourse after horō (I see).

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.

CALVI, "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, (Deuteronomy 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 BLIDED 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 ACCORDIG to the fact (525) which appeareth, as according to the affection of the heart.

COKE, "Acts 8:23. In the gall of bitterness,— That is, the bitterest gall. The whole

sentence expresses, in St. Peter's strong manner of speaking, how odious and wretched a creature Simon now appeared to him. How much more odious in the sight of a holy God must such a sinner be! De Dieu would render it, I see thee as the very gall of bitterness, and a bundle of iniquity. The gall of bitterness seems to have been an allusion to Deuteronomy 29:18 or Deuteronomy 32:32 and the bond of iniquity to Isaiah 58.

ELLICOTT, "(23) In the gall of bitterness, and in the bond of iniquity.—On “gall,” in its literal sense, see OTE on Matthew 27:34. This is the only passage in the ew Testament in which it is used figuratively. “Bitterness” meets us, as expressing extreme moral depravity, in Romans 3:14, Ephesians 4:31, Hebrews 12:15. The latter phrase implies that the iniquity of Simon bound him as with the iron chains of a habit from which he could not FREE himself.

PULPIT, "See for perceive, A.V. In the gall of bitterness, etc. The passage from which both this expression and the similar one in Hebrews 12:15 are taken is manifestly Deuteronomy 29:18, where the Greek of the LXX. has, סיזב בםש צץןץףב ום The context there also shows conclusively that the "gall and .קןכח ךבי ניךסיבbitterness" ("wormwood," A.V.) of which Moses speaks is the spirit of idolatry or defection from God springing up in some professing member of the Church, and defiling and corrupting others, as it is expounded in Hebrews 12:15, Hebrews 12:16. This, as St. Peter saw, was exactly the case with Simon, whose heart was not straight with God, but "had turned away from him," as it is said in Deuteronomy. Though baptized, he was still an idolater in heart, and likely to trouble many. "The gall of bitterness" is the same as "gall and wormwood," or "bitterness." "Gall," or "bile," is in classical Greek and other languages a synonym for "bitterness," especially in a figurative sense (see Lamentations 3:15, Lamentations 3:19— .(.LXX ,ניךסיב ךבי קןכחThe uncommon phrase, the bond of iniquity, seems to be borrowed from Isaiah 58:6, where the LXX. have the same words, כץו נבםפב ףץםהוףלןם בהיךיבע, "loose the bands of wickedness," A.V. Simon was still bound in these bands.

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

BARES, "Pray ye ... - Here remark:

(1) That Simon was directed to pray for himself Act_8:22, but he had no disposition to do it, but was willing to ask others to do it for him. Sinners will often ask others to pray for them, when they are too proud, or too much in love with sin, to pray for themselves.

(2) The main thing that Peter wished to impress on him was a sense of his sin. Simon did not regard this, but looked only to the punishment. He was terrified and alarmed; he sought to avoid future “punishment,” but he had no alarm about his “sins.” So it is often with sinners. So it was with Pharaoh Exo_8:28, Exo_8:32, and with Jeroboam 1Ki_13:6. Sinners often quiet their own consciences by asking ministers and Christian friends to pray for them, while “they” still purpose to persevere in iniquity. If people expect to be saved, they must pray “for themselves”; and pray not chiefly to be freed from “punishment,” but from the “sin which deserves hell.” This is all that we hear of Simon in the New Testament; and the probability is, that, like many other sinners, he did not pray for himself, but continued to live in the gall of bitterness, and died in the bond of iniquity. The testimony of antiquity is decided on that point. See the notes on Act_8:9.

CLARKE, "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

To Me, may come upon (לןי) Of All Those Evils which ye have spoken (פןץפשם�פשם�ךבךשם)

me: (ע�נןככב�ךכבישם�ןץ�היוכילנבםוםʇן) 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.

GILL, "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.

HERY, " 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.

JAMISO, "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.

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.)

RWP, "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.

Which (hōn). Genitive by attraction of the accusative relative ha to case of the

unexpressed antecedent toutōn (of those things), a common Greek idiom.

CALVI, "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. ow 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.

BESO, "Acts 8:24. Then answered Simon — ALARMED by the solemn admonition given him; and said — To the apostles; Pray ye to the Lord for me — If you indeed conceive my case to be so bad, extend your charity so far as to make your supplications to the Lord on MY ACCOUT; that none of these things, which ye have spoken, come upon me — He probably inferred, from what Peter had said, that some token of God’s wrath would soon fall upon him, which he thus dreaded and deprecated. But there is reason to fear that this pretence of conviction and humiliation was used chiefly to prevent Peter and John from disgracing him among the body of Christians: for it is reasonable to suppose this conversation passed in private between them: and, perhaps, Simon might have some hope, that, if the secret were kept, he might reduce the people, when Peter was gone, to their former subjection to him, notwithstanding their conversion to Christianity.

COKE, "Acts 8:24. Pray ye to the Lord for me,— It is greatly to be feared, that this pretence of conviction and humiliation was only to prevent Peter and John from disgracing him among the body ofChristians; for it is reasonable to suppose this conversation passed in private between them; and perhaps Simon might have some hope that if the secret were kept, he might reduce the people, when the apostles were gone, to their former subjection to him, notwithstanding their conversion to Christianity. The words, these things which YE have spoken, being plural, seem naturally to refer to the aweful things which Simon had heard in the course of Christian preaching, concerning the terrible effects of the divine displeasure against impenitent sinners in the future world. Perhaps too he might have heard of the dreadful punishment inflicted upon Ananias and Sapphira, ch. 5:

COSTABLE, "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.

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. Ephesians 5:15-21).

ELLICOTT, "(24) Pray ye to the Lord for me.—There is something eminently

characteristic in the sorcerer’s WORDS. (1) His conscience reads “between the lines” of St. Peter’s address what was not actually found there. That “if perhaps” is to him as the knell of doom. (2) He prays not for deliverance from “the bond of iniquity,” but only from the vague terror of a future penalty. (3) He turns, not, as Peter had bidden him, to the Lord who was ready to forgive, but to a human mediator. Peter must pray for him who has not faith to pray for himself.

At this point Simon disappears from the history of the Acts, and this seems accordingly the right place for stating briefly the later traditions as to his history. In those traditions he occupies a far more prominent position than in St. Luke’s narrative, and becomes, as it has been said, the “hero of the romance of heresy,” as given in the Homilies and Recognitions of the Pseudo-Clement. Born at Gittom, in Samaria (Justin, Apol. i. 26), he received his EDUCATIO at Alexandria, and picked up the language of a mystic Gnosticism from Dositheus (Hom. ii. c. 22; Constt. Apost. vi. 8). He had for a short time been a disciple of the Baptist (Hom. c. 23). He murdered a boy that the soul of his victim might become his familiar spirit, and give him insight into the future (Hom. ii. c. 26; Recogn. ii. 9). He carried about with him a woman of great beauty, of the name of Luna or Helena, whom he represented as a kind of incarnation of the Wisdom or Thought of God (Justin, Apol. i. 6; Hom. ii. c. 25; Euseb. Hist. ii. 13). He identified himself with the promised Paraclete and the Christ, and took the name of “He who stands,” as indicating divine power (Recogn. ii. 7). He boasted that he could turn himself and others into the form of brute beasts; that he could cause statues to speak (Hom. iv. c. 4; Recogn. ii. 9, iii. 6). His life was one of ostentatious luxury. He was accompanied by the two sons of the Syro-Ph nician woman of Mark 7:26 (Hom. i. 19). After the episode related in the Acts, he went down to Cזsarea, and Peter was then sent thither by James, the Bishop of Jerusalem, to confront and hold a disputation with him on various points of doctrine. From Cזsarea he made his way to Tyre and Tripolis, and thence to Rome, and was there worshipped by his followers, so that an altar was seen there by Justin with an inscription, SIMOI DEO SACTO” (Apol. i. 56). Peter followed him, and in the reign of Claudius the two met, once more face to face, in the imperial city. According to one legend, he offered to prove his divinity by flying in the air. trusting that the demons whom he EMPLOYED would support him; but, through the power of the prayers of Peter, he fell down, and had his bones broken, and then committed suicide (Constt. Apost. ii. 14; 6:9). Another represents him as buried alive at his own request, in order that he might show his power by rising on the third day from the dead, and so meeting his death (Irenזus, Adv. Hזr. vi. 20).

In the midst of all this chaos of fantastic fables, we have, perhaps, one grain of fact in Justin’s assertion that he had seen the altar above referred to. An altar was discovered at Rome in 1574, on the island in the Tiber, with the inscription “SEMOI SACO DEO FIDIO.” Archזologists, however, agree in thinking that this was dedicated to the Sabine Hercules, who was known as SEMO SACUS, and it has been thought by many writers that Justin may have seen this or some like altar, and, in his ignorance of Italian mythology, have imagined that it was consecrated to the Sorcerer of Samaria. His statement is repeated by Tertullian

(Apol. c. 13) and Irenזus (i. 20). Of the three names in the inscription, Semo (probably connected with Semen as the God of Harvest, or as Semihomo) appears by itself in the Hymn of the Fratres Arvales, and in connection with Sancus and Fidius (probably connected with Fides, and so employed in the formula of asseveration, medius fidius) in Ovid, Fast. vi. 213; Livy, viii. 20; .

PULPIT, "And Simon answered for then answered Simon, A.V.; for me to the Lord for to the Lord for me, A.V.; the for these, A.V. Pray ye, etc.; ADDRESSED to both Peter and John, who were acting together, and whose prayers had been seen to be effectual (verse 15) in procuring the gift of the Holy Ghost. In like manner, Pharaoh, under the influence of terror at God's judgments, had asked again and again for the prayers of Moses and Aaron (Exodus 8:8, Exodus 8:28; Exodus 9:27, Exodus 9:28; Exodus 10:16, Exodus 10:17, etc.). But in neither ease was this an evidence of true conversion of heart.

PULPIT, "Acts 8:24, Acts 8:25

The impostor unmasked.

I. THE MISSIO OF PETER AD JOH. Samaria—there is an emphasis on this word—had received the Word of God. There was something significant in this conversion. The gospel was already proving itself a power to reconcile and break down distinctions long rooted and deeply felt. So important an occasion called for the services of the two leading apostles, Peter and John. These go down and pray for the new converts, that they may receive the Holy Ghost. Power and purity, the joy and freedom of the Christian life, are associated with this baptism; as repentance or a preparatory change of life was associated with that of John the Baptist. It is difficult to understand how such gifts as those we associate with spiritual religion could be conveyed by the physical act of imposition of hands. or are we required to believe that the imposition of hands was in any way causally related to the spiritual result, or even instrumentally. It was an external association, an apparent not a real connection, such as might well deceive the unspiritual observer.

II. THE SELF-DECEPTIO OF THE USPIRITUAL MA. Simon perceives the solemn act of laying on of hands; he perceives that something follows—a spiritual power in the converts, and he mistakenly infers that the apostles are magicians, who can bestow at their pleasure supernatural gifts. What man can bestow may be bought from man Had the apostles been like Tetzel, the friar who went about in Luther's time selling indulgences, it would have been natural to offer them, and for them to receive PAYMET for the communication of the power. But spiritual things are spiritually discerned; and "the carnal mind understands not the things of the Spirit of Gee" When the heart has not been awakened, when the man has not been born into the kingdom of God, there is constantly the danger of confounding things that differ. MOEY cannot buy thought, nor feeling, nor inward power; though it can buy action and the imitation of reality, but not reality itself. Simon confounds the outward phenomena of the Spirit with the essence and meaning.

III. THE USPIRITUAL MA'S ERROR EXPOSED.

1. The sin of Simon is that of the money-loving man. His faith is in it; he believes that it "answers all things," not only in reference to this world, but in reference to the kingdom of God. He is the type of a class. There are those who secretly believe they can patronize the ministers of Christ, and purchase for themselves an interest in the kingdom of God. The power of wealth so subtly mingles with all Christian work, and profusely used may so readily acquire for its possessor the reputation of sanctity. But the immortal antipathy of the spirit of the gospel, as the free energy of the holy God in men's souls, casts off in one word of the apostle these vile counterfeits, which ever obtain currency side by side with it in the world. The apostle whose word has been in the very act of healing, "Silver and gold have I none," exclaims, "Thy money perish with thee!"

2. A bosom sin will separate a man from the kingdom of God. The kingdom of God is within. It is a spiritual state and a spiritual system of motives. He has no part or lot in it who does not see that it aims at the fulfillment of our life by the subjugation of the lower motives and the instatement of the higher in the rightful EMPIRE of the soul. Simon's heart was not "straight" before God. He was trying to juggle with him who searches the heart; to keep the lower passions in full action, if possible, under the mask of piety. His is the type of perhaps the deadliest sin that Christianity has occasioned in the world. As the shadow follows the sun, so does hypocrisy follow close on the heels of genuine piety. Insincerity is the sin of sins. What filth is in the bodily habit, that untruth is in the soul. The man is aware of his sin. It is no blindness of passion, but the deliberate ADMISSIO of an habitual lie to the feelings and the thoughts. It is a poison or gall infusing its influence into the whole life of the mind. It is a bondage, and no liberty is possible under the tyranny of inward falsehood. Thus is the character of the impostor exposed by the pure light of the truth. He is seen to pretend a faith of which his heart knows nothing; he regards the gifts of the Holy Spirit as the means of base gain; and he knows no higher motive to repentance than slavish fear of punishment. The spirit of the gospel is illustrated in St. Peter by the strong contrast. It sternly points out man's sins and tracks them to their source in the heart; chastises the sinner, but at the same time holds out the duty of repentance and the hope of forgiveness to the worst.—J.

25 After they had further proclaimed the word of the Lord and testified about Jesus, Peter and John

returned to Jerusalem, preaching the gospel in many Samaritan villages.

BARES, "In many villages ... - They went at first directly to the “city” of Samaria. On their return to Jerusalem they travelled more at leisure, and preached in the villages also - a good example for the ministers of the gospel, and for all Christians, when traveling from place to place. The reason why they returned to Jerusalem, and made that their permanent abode, might have been, that it was important to bear witness to the resurrection of Christ in the very city where he had been crucified, and where his resurrection had occurred. If the doctrine was established “there,” it would be more easy to establish it elsewhere.

CLARKE, "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.

GILL, "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.

HERY, "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.

JAMISO, "and they — Peter and John.when they had ... preached — in the city where Philip’s labors had been so richly

blessed.

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).

CALVI, "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. otwithstanding 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)

BESO, "Acts 8:25. And when they had testified, and preached the WORD of the Lord — Had borne a solemn testimony by word and deed to the truth of the gospel, and COFIRMED what Philip had preached; they returned to Jerusalem — To the other ten apostles, having executed their commission, and performed the errand on which they were sent; and preached the gospel — As they went along; in many villages of the Samaritans — Which lay in their way, doubtless COFIRMIG their doctrine by miracles, though none are here recorded.

COFFMA, "They therefore, when they had testified and spoken the WORD of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans.Testified ... refers to the witness of the apostles to the effect that Jesus Christ was risen from the dead, and including all of the things which Christ commanded that men should do, together with the warnings and promises of the gospel. Although

there is a sense in which Christians may be said to "testify," their testimony must ever be a reiteration of the original apostolic testimony. o Christian's "experience" with God has any value as testimony, except in a very limited FRAME of reference.

COSTABLE, "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. John had wanted to call down fire from heaven on a Samaritan village (cf. Luke 9:52-54).

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.

ELLICOTT, "(25) And they, when they had testified . . .—The statement involves a stay of some duration, long enough to found and organise a community of disciples. And this was followed, not by an immediate return to Jerusalem, but, as the Greek tense shows, by one with many halts, at each of which the glad tidings of “the WORD of the Lord” were proclaimed, and a Church founded. Did the Apostles enter on this journey into the village on which one of them had sought to call down fire from heaven (Luke 9:54)? ow, at least, he had learnt to know what manner of Spirit claimed him as his own.

The CURTAI falls at the close of this drama on the Christians of Samaria, and we know but little of their after history. The one glimpse of them which we get is, however, of very special interest. When Paul and Barnabas after their first missionary journey went up to Jerusalem, they passed “through Phenico and Samaria” (Acts 15:3). St. Paul also had conquered the antagonism that divided the Jew, and, above all, the Pharisee, from the Samaritan. The Samaritans heard with joy of that conversion of the Gentiles which showed that old barriers and walls of partition were broken down. Many, we may believe, would elect to take their stand on the ground of the freedom of the gospel rather than on any claim to Jewish descent or the observance of the Jewish Law. Others, however, we know, adhered to that Law with a rigorous tenacity, and left their creed and ritual, their Gerizim worship and their sacred Books, as an inheritance to be handed down from century to century, even to the present day. The whole nation suffered severely in the wars with Rome under Vespasian, and Sychem was taken and destroyed, a new city being built by the emperor on the ruins—a Roman city with Temples dedicated to Roman gods—to which, as perpetuating the name of his house and lineage, he gave the name of Flavia eapolis (= ew Town), which survives in the modern ablous. In the early history of the Church there ATTACHES to that city the interest of having been the birthplace of the martyr Justin, and of the heretic Dositheus. In one of the

Simon legends, as stated above, the latter appears as the instructor of the sorcerer, but this is probably a distortion of his real history.

PULPIT 25-40, "Acts 8:25-40

The WORD written preparing the way for the Word preached.

The conversion of the Ethiopian eunuch is a great text on missionary work. It illustrates with singular force and clearness the double need of the Bible and the preacher to bring men to the knowledge of Christ crucified. Without the evangelist to teach him, this seeker after truth might long have groped in vain after the meaning of the prophet; and if his mind had not been exercised by musings on the prophet, the evangelist would neither have had the opportunity to teach nor would his teaching have had such success. It was the concurrence of the two that brought this illustrious convert within the gates of the city of God. Hence the conclusion that the written Word and the preached Word are concurrent factors in the conversion of men to God; that both are necessary, and that neither of them can SAFELY be dispensed with. The written Word, being "given by inspiration of God," is, as far as it goes, perfect and infallible, and yet it is not of itself sufficient. The preached Word, albeit far inferior, as being liable to error, imperfect and fallible, is yet necessary as the complement of the testimony of Scripture. The written Word stands immovable, the touchstone of truth, the standard of doctrine, the referee in doubt, the pattern and model, the crucible of error, the court of final appeal in all controversies of faith. The preached Word varied, modified, by circumstances of time and place, drawing its coloring, its clothing, its fashion, from its immediate surroundings, presents the eternal truth in the garb most suited to the wants and capacities of those with whom it deals. But in doing this it is liable to err. Then the sole appeal is to the written Word of God. All teaching not in accordance with it, however venerable for age and for the authority by which it is supported, must be mercilessly cut off. Blessed is that Church whose doctors explain but never darken the revelations of Holy Scripture. Blessed are the people whose teachers guide them into the meaning of Holy Scripture, but never turn them from it. Happy is that disciple whose mind, being deeply imbued with the truths of the Word of God, is aided by a faithful evangelist to adjust those truths in their true proportion and relation to each other, and to fill up their interstices with harmonious and homogeneous materials. As regards missionary work, the lesson is, sow the Bible broadcast to prepare the way for the foot of the missionary. Let the version of the Holy Scriptures given to each nation in his own tongue be to the modern world what the version of the LXX. was to the old; so that the evangelist may find the ground already ploughed, and ready to receive the SEED of eternal life, when he preaches the salvation which is by Jesus Christ.

PULPIT, "Acts 8:5-25

Success and disappointment in Christian work.

I. A LARGE MEASURE OF SUCCESS. We must consider:

1. The SPECIAL obstacles in the way, viz.

2. The means by which success was gained.

3. The magnitude of the success.

4. COFIRMATIO of it, both human and Divine.

II. A SERIOUS DISCOURAGEMET. There is no more disheartening blow which can fall on the heart of an earnest Christian worker than to find that his converts have not really changed their mind, but only their creed. Very bitter must have been the cup to the Christian community in Samaria when Simon made the miserable exhibition of himself recorded in the text (verses 18, 19). Either he had been utterly insincere throughout, or, as is more likely, he was convinced that Philip and the apostles were masters of some great powers he had not been able to gain; but completely mistook the character of their mission, thinking they were out on an errand of self-aggrandizement. Whether Simon's was a guilty simulation or a blasphemous error, it was rebuked with an almost terrible severity (verses 20-23), which evidently affected and even affrighted the sorcerer (verse 24). In tones of unwonted sternness, such as the occasion required, Peter rejected the infamous proposal to receive MOEY for the impartation of Divine power, and assured Simon that he was still in the very depth of folly and of sin, from which nothing but repentance could deliver him.

1. We also may have a large measure of success in our work. We have all the materials of success, if we will use them: the needed saving truth; the beneficent agencies which spring from Christian sources, and which commend the Christian cause; the presence in the Church of the Holy Spirit of God.

2. We shall always be liable to disappointment. Some whom we believe to be possessed of the truth and to be brought beneath its vital power will prove to be only just touched by it, or to be mere pretenders and deceivers.

3. Spite of painful drawbacks, we may thank God for good work done. It was with joyous and grateful hearts, we may be sure, that the apostles "returned to Jerusalem" (verse 25). They had not forgotten Simon's defection; they would never forget that disappointing moment when he made his humiliating offer. But, after all, he was in the dark and far background; in front of him and in full view of their gladdened souls was the testimony they had borne for their Master, the Church they had gathered, the good work they had wrought in Samaria.—C.

Philip and the Ethiopian

26 ow an angel of the Lord said to Philip, “Go south to the road—the desert road—that goes down from Jerusalem to Gaza.”

BARES, "And the angel of the Lord - The word “angel” is used in the Scriptures in a great variety of significations. See the notes on Mat_1:20. Here it has been supposed by some to mean literally a celestial messenger sent from God; others have supposed that it means a “dream”; others a “vision,” etc. The word properly means a “messenger”; and all that it can be shown to signify here is, that the Lord sent a “message” to Philip of this kind. It is most probable, I think, that the passage means that God communicated the message by his Spirit; for in Act_8:29, Act_8:39, it is expressly said that “the Spirit” spake to Philip, etc. Thus, in Act_16:7, the “Spirit” is said to have forbidden Paul to preach in Bithynia; and in Act_8:9, the message on the subject is said to have been conveyed in “a vision.” There is no absurdity, however, in supposing that an “angel” literally was employed to communicate this message to Phil See Heb_1:14; Gen_19:1; Gen_22:11; Jdg_6:12.

Spake unto Philip - Compare Mat_2:13.

Arise - See the notes on Luk_15:18.

And go ... - Philip had been employed in Samaria. As God now intended to send the gospel to another place, he gave a special direction to him to go and convey it. It is evident that God designed the “conversion” of this eunuch, and the direction to Philip shows how he accomplishes his designs. It is not by miracle, but by the use of means. It is not by direct power without “truth,” but it is by a message suited to the end. The salvation of a single sinner is an object worthy the attention of God. When such a sinner is converted, it is because God forms a plan or “purpose” to do it. when it is done, he inclines his servants to labor; he directs their labors; he leads his ministers; and he prepares the way Act_8:28) for the reception of the truth.

Toward the south - That is, south of Samaria, where Philip was then laboring.

Unto Gaza - Gaza, or Azzah Gen_10:19, was a city of the Philistines, given by Joshua to Judah Jos_15:47; 1Sa_6:17. It was one of the five principal cities of the Philistines. It was formerly a large place; was situated on an eminence, and commanded a beautiful prospect. It was in this place that Samson took away the gates of the city, and bore them off, Jdg_16:2-3. It was near Askelon, about 60 miles southwest from Jerusalem.

Which is desert - This may refer either to the “way” or to the “place.” The natural construction is the latter. In explanation of this, it is to be observed that there were “two” towns of that name, Old and New Gaza. The prophet Zephaniah Zep_2:4 said that “Gaza” should be “forsaken,” that is, destroyed. “This was partly accomplished by

Alexander the Great (Josephus, Antiq., book 11, chapter 8, sections 3 and 4; book 13, chapter 13, section 3). Another town was afterward built of the same name, but at some distance from the former, and Old Gaza was abandoned to desolation. Strabo mentions ‘Gaza the desert,’ and Diodorus Siculus speaks of ‘Old Gaza’” (Robinson’s Calmet). Some have supposed, however, that Luke refers here to the “road” leading to Gaza, as being desolate and uninhabited. Dr. Robinson (Biblical Res., 2:640) remarks: “There were several ways leading from Jerusalem to Gaza. The most frequented at the present day, although the longest, is the way by Ramleh. Anciently there appear to have been two more direct roads. Both these roads exist at the present day, and the one actually passes through the desert, that is, through a tract of country without villages, inhabited only by nomadic tribes.” “In this place, in 1823, the American missionaries, Messrs. Fisk and King, found Gaza, a town built of stone, making a very mean appearance, and confining about five thousand inhabitants” (Hall on the Acts ).

CLARKE, "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!

Gaza, which is desert - .This it the desert, or this is in the desert ,ים�וסחלןעץʇפח�וGaza 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, �yבסקח�yוני�פח

.on the commencement of the desert. See Bp. Pearce ,פחע�סחלןץ

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 לוםןץףב�וסחלןע, 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 וסחלןע, desert, should be referred, not to Gaza, but to הןעʇן, 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.

GILL, "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, וני�פח�בסקח�פחע�וסחלןץ "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, ח�וסחלןע, "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.

HERY, "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.

JAMISO, "Act_8:26-40. The Ethiopian Eunuch.“With this narrative of the progress of the Gospel among the Samaritans is connected

another which points to the diffusion of the doctrine of the Cross among the remotest nations. The simplicity of the chamberlain of Meroe forms a remarkable contrast with the craft of the magician just described” [Olshausen].

the angel of the Lord — rather, “an angel.”

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 Palaestina shows).

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).

RWP, '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.

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.

CALVI, "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 GOVERMET 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 GRAT 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 ELARGED 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.

BESO, "Acts 8:26-28. And — After the important affairs above mentioned were despatched at Samaria, and a church was established there, and supplied with proper pastors and teachers; the angel of the Lord spake unto Philip — Probably in a dream or vision by night; saying, Arise, and go toward the south — Though angels were not EMPLOYED to preach the gospel, they were often employed in carrying

messages to those that preached it, for advice, direction, and encouragement. And it gives us a very high idea of the gospel, to see the ministers of it receiving such immediate direction from celestial spirits, in the particular discharge of their office. Unto the way from Jerusalem unto Gaza, which is desert — There were two ways from Jerusalem unto Gaza; one desert, the other through a more populous country. And Philip is directed in these words to go to some part of the former, because there he would FID WORK to do. And he arose and went — Without objection, or presuming to inquire into the errand on which he was sent; and behold, a man of Ethiopia — Greek, ביטיןר וץםןץקןע, an Ethiopian eunuch. The Hebrew WORDסריס, which answers to that here rendered eunuch, is sometimes very properly translated an officer: and chief officers were often anciently called eunuchs, though not always literally such; because such used to be chief ministers in the eastern courts. Of great authority — a grandee; under Candace, queen of the Ethiopians — It ,הץםבףפחעappears that Candace was a name common to several of the queens who reigned in Meroe, a part of Ethiopia to the south of Egypt; who had the charge of all her treasure — So great a trust did she repose in him; and had come to Jerusalem to worship — Being a proselyte to the Jewish religion, and as such having renounced idolatry, and being brought over to the worship of the God of Israel. This man was then returning home, and sitting in his chariot, read Esaias — It is probable his mind was deeply impressed with devout and religious sentiments, in consequence of his having attended the solemnities of divine worship at one of the festivals at Jerusalem, and that he was therefore thus employed in reading the writings of this prophet, that he might learn the will of God and his duty. God meets those that remember him in his ways. It is good to read, hear, and seek information even on a journey. Why should we not REDEEM all our time?

COFFMA, "But an angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza: the same is desert. And he arose and went: and behold a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship.THE COVERSIO OF THE ETHIOPIA

An angel of the Lord ... One of the seven services performed by angels of heaven for the benefit of them that shall inherit eternal life is that of aiding providentially in bringing sinners under the influence of the gospel. For discussion of all these, see my COMMETARY on Hebrews, Hebrews 1:14.

Go toward the south, etc. ... The angel's message to Philip set the evangelist on the road several hours in anticipation of the eunuch's departure from Jerusalem, being so timed that COTACT with him would be made. Of course, the eunuch knew nothing of this providence; and, similarly, it may be that many a man's contact with the gospel today is the result of providences unknown to himself.

Which is desert ... As used here, this has no reference to a waterless desert, but to a region without population. For more on this, see my COMMETARY on Matthew,

Matthew 14:13. The area traversed by the road Philip and the eunuch traveled "has never been anything but a fertile plain called the plain of Philistia,"[39] having many pools and a number of streams of water.

A eunuch of great authority ... Eunuchs were forbidden the enjoyment of full religious privileges by the Jews; and one evident reason for Luke's inclusion of this episode is to show that the opposite was true in Christianity. (See Deuteronomy 23:1.)

Candace ... This was the dynastic name of the queens of Ethiopia, just as Pharaoh was the dynastic name, or title, of the kings of Egypt. The kingdom was that of Meroe. The fact of the eunuch's traveling some fifteen hundred miles to worship indicates that he was a devout worshiper of God. As he came along in his chariot, reading from a roll of the prophecy of Isaiah, someone has said that he was like a man at sunrise, tilting his manuscript in such a manner as to catch the first rays of the rising sun of Christianity.

EDOTE:

[39] Don DeWelt, op. cit., p. 112.

BARCLAY 26-40, "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 COTIUED 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 Isaiah 53:1-12 ; and BEGIIG 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 ew 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 BAK 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 Romans 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.

COKE, "Acts 8:26. And the angel of the Lord spake unto Philip,— It gives us a very high idea of the gospel, to see the ministers of it receiving immediate direction from celestial spirits, in the particular discharge of their office. The construction of the Greek leaves it dubious whether the clause which is desart, refers to Gaza, or the way that led to it. Those who are of the former opinion observe, that the ancient city of thisname was demolished byAlexander the Great, and afterwards rebuilt with great magnificence, though at some distance from the spot on which the old city stood, which was left in ruins, and therefore called Gaza the deserted, or Desolate. But they who question the truth of this assertion think, that Philip was directed to take that road to Gaza, which lay through the wilderness, and which, though perhaps it might not be the shortest, was chosen by the eunuch as the more retired; and the Greek seems to favour this interpretation. The Ethiopic version renders it, into the way which leads through the desart from Jerusalem to Gaza.

COSTABLE, "God's messenger (an angel? cf. Acts 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; Luke 2:9; Acts 12:7; Acts 12:23; cf. Acts 7:30; Acts 7:35; Acts 7:38; Acts 10:3; Acts 10:7; Acts 10:22; Acts 11:13; Acts 12:11; Acts 27:23). [ote: Longenecker, p. 362.] The Lord's direction was evidently strong because Philip had been involved in evangelizing multitudes successfully (Acts 8:6). ow 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 (Acts 8:40; Acts 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." [ote: Marshall, The Acts . . ., p. 161.]Luke added for the benefit of Theophilus (Acts 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 BEGIS only at Gaza on the way to Egypt." OTE: eil, p. 123.]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 COECTIGDamascus 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.

ELLICOTT, "(26) And the angel of the Lord . . .—Better, an angel. The tense of the verbs in the preceding verse, in the better MSS., implies that the events that follow synchronised with the journey of Peter and John through Samaria. The journey which Philip was commanded to take led him by a quicker route across country into the main road from Jerusalem to Gaza. The history of the city so named (appearing at times in the English version—Deuteronomy 2:23; 1 Kings 4:24; Jeremiah 25:20—as Azzah) goes even as far back as that of Damascus, in the early records of Israel. It was the southernmost or border-city of the early Canaanites (Genesis 10:19), and was occupied first by the Avim, and then by the Caphtorim (Deuteronomy 2:23). Joshua was unable to conquer it (Joshua 10:41; Joshua 11:22). The tribe of Judah held it for a short time (Judges 1:18), but it SOO fell into the hands of the Philistines (Judges 3:3; Judges 13:1), and though attacked by Samson, was held by them during the times of Samuel, Saul, and David (1 Samuel 6:17; 1 Samuel 14:52; 2Samuel 21:15). Solomon (1 Kings 4:24), and later on Hezekiah (2 Kings 18:8), attacked it. It resisted Alexander the Great during a siege of five months, and was an important military POSITIO, the very key of the country, during the struggles between the Ptolemies and the Seleucidז, and in the wars of the Maccabees (1Maccabees 11:61). Its name, it may be noted, meant the “strong.”

Which is desert.—Literally, as in a separate sentence, This (or It) is desert. There is nothing to show whether this was intended to appear as part of the angel’s bidding, or as a parenthetical note added by St. Luke, nor whether the pronoun refers to the “way” or to the “city.” If we assume the latter, we may think of it as written after the city had been laid waste during the Jewish war (A.D. 65). On the former hypothesis, it points to a less frequented route than that from Jerusalem through Ramleh to Gaza, which led through Hebron and then through the Southern or egeb country. On the whole, the latter seems most to commend itself, and on this view we may see in it part of the instruction which Philip reported as coming, whether in dream or vision or VOICE we are not told, from the angel of the Lord. He was to go in faith to the less frequented, less promising route from Jerusalem to Gaza, apparently without passing himself through the Holy City, and so to intercept the traveller whose history was to become so memorable.

MACLARE, "A MEETIG I THE DESERTActs 8:26 - Acts 8:40.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.o 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. o 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 heating 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. ot because he was a man of great authority at Candace’s court, but 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.

o 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. ot 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 8:37] 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.’

PULPIT, "But an angel for and the angel, A.V.; the same is for which is, A.V. An angel. "The angel," as in A.V., is right, just as ןםןלב ךץסיןץ (Matthew 21:9; Matthew 23:1-39. 39; Luke 19:38, etc.) and הוהי מש in Hebrew mean "the ame of the Lord,"

not "a ame" (see Acts 5:19; Acts 7:31, OTES). The south, meaning that part of Judaea which was called "the south country;" Hebrew בגנה (Genesis 20:1; Genesis 24:62; etc.). This is generally rendered in the LXX. by נסןע כיגב or נסןע םןפןם. But in 1 Samuel 20:41, in Symraachus, לוףחםגסיב stands as the rendering of בגנח . As regards the words, the same is desert, it is observable that in umbers 31:1 and Deuteronomy 34:3 וסחלןע is the LXX. rendering of מבנח, and that part of the country is called "the wilderness of Judaea." The words of the angel, therefore, mean, not that Gaza is desert, nor that the read itself is desert, but that the country to which he was directing Philip's journey was part of that known as the desert; בץפח does not refer to ןהןע or to דבזב, but to קשסב, understood as contained in וסחלןע. The meaning of the whole sentence I take to be as follows:—"Take thy journey in [or, 'by'] the south [comp. Luke 15:14; Acts 5:15; Acts 11:1; Acts 13:1-52. lids far as [ וני, 'notans locum vel terminum ad quem' (Schleusner)] the road that goes from Jerusalem to Gaza, where the country is desert." Philip was to PROCEED from Samaria along the south country till he came to where the Jerusalem road met his road. That district, he is reminded, was desert, part, i.e., or the desert of Judaea. The spot was probably selected for that very reason, as affording the privacy necessary for the eunuch to read in his chariot, and for Philip to join him and expound the WORD of God to him. Chrysostom (followed by others) takes ךבפב לוףחלגסיבם in the sense of "at noonday in the most violent heat," though he also renders it "southwards" (Hem., 19.).

PULPIT, "Acts 8:26-40

The Christian teacher and disciple.

We have an interesting and instructive instance of one man submitting himself to the teaching of another, and deriving from him a sudden TRASFORMIG influence which most beneficially affected his whole after-life. Such teaching might well come ultimately from God, as in truth it did; for we learn—

I. THAT THE CHRISTIA TEACHER IS TO PLACE HIMSELF COTIUALLY UDER DIVIE DIRECTIO. Philip had some advantages which we do not now enjoy. "The angel of the Lord spake unto him" audibly (Acts 8:26), and gave him definite instructions whither he should go: "Arise, and go toward the south," etc. "The Spirit said unto Philip, Go near, and join thyself," etc. (Acts 8:29). When his work was finished here," the Spirit of the Lord caught away Philip''" (Acts 8:39). But though we have, not now these outward, unmistakable manifestations, we have "the mind of Christ we may consult and know his will, if

II. THAT CHRIST HAS SUBJECTS TO SECURE FOR HIS KIGDOM OTHER THA THOSE WE SHOULD HAVE EXPECTED. Which of the apostles would have imagined that the next convert to Christianity at this time would be "a man of Ethiopia, a eunuch of great authority," etc. (Acts 8:26)? Yet such was the mind of Christ. We are too apt to think we can tell whence the disciples will be drawn, by whom the table will be furnished with guests. But our Master has surprises for us

here as elsewhere. We must not, in thought, limit the RAGE of his redeeming love or converting power. It may not be the poor in need of some enrichment, but the rich in need of some higher wealth; not the lowly wanting some honor, but the honorable craving some truer dignity; it may not be the children of privilege familiar with the truth, but the sons of ignorance or superstition, or even the children of infidelity far from the wisdom of God;—it may be these and not those whom the Lord of love and power means to call and win and bless.

III. THAT GOD HAS MUCH ELIGHTEMET TO IMPART THROUGH HUMA AGECY. Here is human ignorance and misapprehension (Acts 8:30): a sense of utter helplessness without guidance from some friendly hand (Acts 8:31); invitation to him that knows and will explain (Acts 8:31). Without the enlightenment which some men have it in their power to impart, everything is dark, meaningless, obscure, perplexing,—facts in nature laws of God, utterances of the Divine Word. Then comes the illuminating flash, and the mists roll away, the objects are clear in the sunlight, the path is plain. How wise to seek, how excellent to render, the LIGHT which, by God's kind blessing, one human mind may shed on the highest of themes into the most troubled souls!

IV. THAT THE SACRIFICIAL SUFFERIGS OF CHRIST ARE THE GRAD THEME OF THE CHRISTIA TEACHER. (Acts 8:32-35.) What passage in all the Hebrew Scriptures could Philip have preferred to this as a text for his teaching? This supreme fact in the history of our race is the theme on which to dwell, in which to find a deepening interest, from which to draw motive and inspiration, with which to fascinate the people, to which to be COTIUALLY returning.

V. THAT THE COVICED DISCIPLE SHOULD FORTHWITH AVOW HIS COVICTIO I THE APPOITED WAYS. (Acts 8:36-38.)

VI. THAT THE FULL RECEPTIO OF CHRISTIA TRUTH WILL BE FOLLOWED BY DEEP AD ABIDIG JOY. (Acts 8:39.) "He went on his way rejoicing."

VII. THAT THE CHRISTIA TEACHER MAKES SUCCESS A ISPIRATIO TO FURTHER HOLY ACTIVITY. (Acts 8:40.)—C.

PULPIT, "Acts 8:26-40

Philip and the Ethiopian.

This incident teaches us—

I. THAT ME I THE WAY OF DUTY MAY RECEIVE UUSUAL GUIDACE. The angel of the Lord spoke to Philip, and gave him directions as to the course he should take in his missionary journey. How are we to understand the mode of this interference? We are told that rationalist expositors assume that the angel appeared

to Philip in a dream; for the WORD "Rise!" is spoken. But then it is replied that there is no mention of the night-time nor of a couch. And in Acts 8:26 there is no mention of a vision. Avoid rationalism, which is the attempt to exercise clear intelligence upon things best left in a sacred obscurity, or chiaro-oscuro. The point is not so much to understand how the Divine intimation came, as to recognize the fact that it did come. Cases of sudden and irresistible impressions of the kind are not uncommon and are well attested. But there are a thousand coincidences in life which we do not notice, and which may nevertheless be equally real evidences of a higher intelligence directing the human will, and "a good man's STEPS are ordered of the Lord, and he delighteth in his way."

II. THERE IS O SUCH THIG AS CHACE I LIFE. Two men meet on the road, the railway, in a foreign city, "casually," as they say; and something flows from the meeting which influences the after-life of one or both. In the present meeting, notice:

1. The stranger's nationality. He is from Ethiopia, from the south of Egypt. Some say of Jewish extraction; for he was reading the great Jewish prophet; but perhaps it was not so.

2. His rank. He was a "potentate" in his land, the grand treasurer of the queen, Candace being the official title of the queens of Ethiopia, as Pharaoh was that of the kings of Egypt.

3. His religious belief. Whether he was a "proselyte of the gate" or no cannot be decided. But his errand was to Jerusalem, to pray. Therefore in his African home he had learned to know and to worship the God of Israel. It looks like a case of independent conviction, and therefore the more interesting; somewhat like that of the Roman centurion in the Gospel. He was reading in all probability in a copy of the Septuagint, or Greek translation of the Scriptures. This version had been diffused from Alexandria through Egypt, and was doubtless well known to all the EDUCATED class. Philip receives an intimation, not this time from "an angel," but from "the Spirit," to go and join himself to the chariot of the Ethiopian.

III. THE WORD OF GOD A COMMO BOD OF ITEREST AD SYMPATHY. The TEACHER is led by Providence to the disciple, who is found beforehand prepared to receive the teacher's instruction, and craving it. The teacher and the disciple have need of one another. The teacher has much to impart, the disciple much to receive; and each in a way changes his part with the other, for we learn as we teach and teach in learning. The passage the Ethiopian was reading is one of the most significant of the Old Testament. It contains the picture of the Servant of Jehovah, the Representative of Israel. It is the embodiment of Israel's spiritual ideal. Meekness under injuries; lowly estate in the world and exposure to persecution; obscurity in the eyes of men; such are the traits of Israel's Hero, in the passage the Ethiopian is reading. Well may he ask, "Who is this unique figure portrayed by the prophet's PE?—the prophet himself or another?" Then Philip proceeds to unfold from this text the whole evangel, which centers in the person of

Jesus. He is the Divine Figure, the living Embodiment of the prophet's meaning, the Fulfiller of Israel's long history.

IV. COVERSIO PRODUCED BY COVICTIO. We may notice:

1. The preparation for change in personal reflection. The serious mind, the attentive gaze fixed on the records of religion, the desire to learn, the willingness to be taught, precede conversion in this case, and are the more attractive traits in one of high rank like the Ethiopian. We can only profit by the teacher when we have first used our own spiritual energy to the utmost. "To him that hath shall be given."

2. The prompt decision. ew thought ever impels to new action. The LIGHT comes that we may use it. "What shall I do?" is the question of the conscience so soon as it is aroused and quickened by the light. The Ethiopian at once "decides for Christ"—the Christ he has learned to know through the study of the prophet and the preaching of the evangelist. And as Philip vanishes, a blessing is left on the heart of his disciple never to be effaced. The whole yields an important lesson on the value of opportunity, and how it should be seized both by teacher and by disciple. In interviews like these, like angels' visits, God is revealed, truth is sown in the heart, and influences are set at work which never cease.—J.

PULPIT, "Acts 8:26-39

A life true to LIGHT led to the Light true to life.

From one of the most unwelcome exhibitions of human nature, we are led with grateful relief to an episode full of hope and the very suggestion of sunshine for the world. This alternate light and SHADE of a written record of human life, which exhibits alike the appearances of a compendious description and a crowded epitome, is so far a very faithful reflection of the tenor of human history. And the faithfulness of the reflection goes some way to tell whose hand held the pencil of such graphic effect. Incident abounds in the paragraph marked by these verses. But it is no disjointed, incoherent collection of incidents. They come together, "bone to his bone," "sinew and flesh come up upon them," and "skin covers them above," and they make into a most living whole. These incidents of our history group around two subjects. Let us notice—

I. WHAT IS RECORDED HERE OF A LIFE THAT WAS TRUE TO ITS LIGHT.

1. The subject of this FRAGMET of biography is an Ethiopian. Though a fragment, it conducts to the most critical portion of life, and puts the key of it into our hand. He is a first fruits of the fulfillment of the prophecy that was written, "Ethiopia shall soon stretch out her hands unto God" (Psalms 68:31); and in the desolacy too rapidly drawing on of Jerusalem, Zion was still to say," This man was born in her" (Acts 8:28; Psalms 87:5). The Ethiopian cannot "change his skin," but God can change a darkened heart, and this he is doing. By what route the Divine

ray of light reached the Ethiopian's mind we know not, but that in man's deepest darkness that light oftentimes loves most suddenly to spring up, we do know. He was not one who had been brought up in the light of revelation, but was now following that which was given him.

2. The subject of this fragment of biography was a man of peace, doubtless of wealth also, "of great authority," and with near relations of office to royalty. Yet he is an instance of exception to the tyrannical entanglements of the "cares of this world, and the deceitfulness of riches, and the lust of other things entering in to choke the WORD." He is not of those rich of whom it is said by unerring lips, "How hardly shall they that have riches ETER into the kingdom of God!" He strives to enter in, and strives at the right time. He is not leaving it till too late—the "too late" of those who "shall seek … and not be able." This, again, was obeying and being very faithfully ruled by the light that was in him.

3. The subject of this fragment of biography is come upon using the advantages of his position, state, wealth, for direct religious ends. He has been to Jerusalem to worship. He is returning. He has by his resources of MOEY and of influence possessed himself of the Scriptures, or a portion of them, comparatively so difficult to obtain; and while yet on his journey he is reading them. He is dwelling on what he has heard read in Jerusalem, and is referring to something that had fixed his attention and wakened his wonder. Air, and light, and sun, and movement of the chariot, and presumably voices of some attendants, are playing disregarded upon his senses, while his soul is communing with itself and the things written in that scarcely understood Scripture—all interested. He is scarcely outside; he is crossing the threshold in the very porch of the living Church—of God's own glorious temple and manifestation of truth to man. He is reading in "Esaias the prophet;" and is reading in "the place" of places, where "some soft hand invisible" has guided his eye. The sacred parable of some six centuries old—but which, within the last some six months, has, unknown to him, blossomed for a mission of perpetual youth—has arrested him. He reads and wonders and inquires, "Of whom speaketh the prophet this—'He was led as a sheep to the slaughter: and like a lamb dumb before his shearer, so opened he not his mouth: in his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth'?" The man who has got to that "story," sacred story, sweet story, strange story, and can't pass it, won't pass it, but lingers over it, muses it, asks in the very spirit of prayer for its interpretation, looks very like a man who is not putting out his light, not dishonoring it, but is following it and on the way to improve it and find it brighter.

4. Arrived a very little further in knowledge, the subject of this partial biography is resolved without an unnecessary moment's delay to "make profession." Let him belong to what nation he may, let him wear what livery he may, let him jeopardize what splendid place of earthly promotion he may, he will take the ame of Christ. He has found the truth, and he recognizes it, and not an hour will he lose or risk his "part and lot in the matter." His "heart is right in the sight of God," and it is because God's LIGHT has come to be in him. What light he had he followed, and it

"shone upon the road that led him to the Lamb;" and he was satisfied, and "went on his way rejoicing."

II. WHAT IS RECORDED HERE OF USEE AD UTTERLY USUSPECTED AGECIES AT WORK BEFRIEDIG THE ETHIOPIA. There were such agencies, and this is first to be noticed. It is plainly written where it can be written, that it may be the better understood and believed in the times innumerable when it cannot be written. Life flows on often apparently by itself; but what unthought of tributaries there are to its stream! Or, if they are thought of and even seen, how little is made of them, with how little faith or devoutness are they mused over! ay, even when acknowledged as providences, the utterance of that WORD seems to discharge all debt connected with it. It is not treated as a sacred symbol of untold depth and breadth, and a mercy of meaning only thinly veiled beneath it.

1. We may be very sure that the eunuch would have been first to desire to acknowledge the help that he had received from Philip. What he may have thought of his sudden appearance, of his placing himself so as to overhear his reading of that sacred scroll, and of his addressing to him the somewhat GRATUITOUS question, "Understandest thou what thou readest?" we know not, but evident it is that he both courteously and gladly received the proffered intrusion, nor regarded it as intrusion. He was well repaid. Philip expounds to him the Scripture, and "preaches to him Jesus;" and soon after is the minister to him of baptism, and nor asks nor takes fee or reward, but, so soon as his service is fulfilled, he has vanished. Was all this chance? If the Ethiopian thought it was, or did not think it was not, it may be in some measure forgiven alike to his EDUCATIO and want of education. But he does not strike us as the man certain to fail or likely to fail in matters of spiritual discernment. Be this as it may, we know that there was no chance about it, but distinct design and preparation: So this visible human contribution of help, gratefully received and no doubt unstintedly acknowledged in the heart of the Ethiopian, owned to an unseen friendly power. It was a notable instance of a "stranger" being" unawares an angel." And our human friends, and the visits of their sympathy, their VOICE to encourage, or to exhort, or to rebuke, may often be "angels' visits." Pity two things—

2. More remote still, there was friendly agency, unknown, unsuspected by the man who took all the benefit of it. Philip himself did not come; he was sent. And the Ethiopian's greater and devouter THAKS belong to him who sent. So it was once that there was "no eye to pity, no arm to save." And the majesty and sovereignty and might of highest heaven interposed. And to these behind and above all means and methods and "instruments," belong the glory, gratitude, and endless praise. The "angel of the Lord" (Acts 8:26) appeared to Philip, and told him the way in which he should go; and Philip went, obedient, unquestioning, though there was room for two or three questions. Like Abraham, "he went," presumably (Acts 8:29), at present, "not knowing" why he went, though he did know the unpromising "desert" where. And this was no chance, nor was it what happened as a sign and wonder in the one solitary history of this Ethiopian. It is what often is taking place. It is in human life, not deserted, forsaken, "despised" of God, to be also often

befriended, and most graciously befriended by him.

3. A third friendly interference is vouchsafed in the behalf of the Ethiopian. Philip has reached "the way from Jerusalem to Gaza;" and probably he knows the "desert" heat and drought, and the unrefreshing barrenness of the route. And he is going to cross the path of the traveler's chariot, or rather be left behind of it and miss it. We need not suppose that Philip was not wishful to be "instant in season and out of season." But for whatever reason, he needs the direction of "the Spirit" (Acts 8:29), and that Spirit interposes and instructs and commands. These are of the gracious Spirit's chiefest functions—to arrest, to inform, to command. And still it is all for the help of the unwitting Ethiopian traveling from the worship of Jerusalem, using well even travel-ling-time, and living true to such light as he had. The fuller day was near at hand for him. Long time, perhaps, had glimmering rays been straying in, and he had wondered what they meant, and they had made him long for more light and feel for it with many a groping. Thus" he that seeketh findeth." Full conviction, fall satisfaction, full faith and peace and joy arc his reward (Acts 8:39).—

BIBLICAL ILLUSTRATOR 26-39, "And the angel of the Lord spake unto Philip, saying, Arise, and go.

Man versus angel

Why didn’t the angel go himself? Because this was a mission where a man was worth more than an angel. In the Lord’s plan of salvation there is a place for redeemed sinners as witnesses for Christ, to do a work that no angel could accomplish. It is not for us to say that God could have had any better plan than this. As the plan stands, the man is needed for its prosecution. The best that an angel can do is to come as a messenger from God, and tell the man to arise and go. (H. C. Trumbull, D. D)

Toward the south … unto Gaza, which is desert.—

Gaza

The history of the city so named (appearing at times in the English verson— Deu_2:23; 1Ki_4:24; Jer_25:20 —as Azzah) goes even as far back as that of Damascus, in the early records of Israel. It was the southernmost or border-city of the early Cananites (Gen_10:19), and was occupied first by the Avim, and then by the Caphtorim (Deu_2:23). Joshua was unable to conquer it (Jos_10:41; Jos_11:22). The tribe of Judah held it for a short time (Jdg_1:18), but it soon fell into the hands of the Philistines (Jdg_3:3; Jdg_13:1), and though attacked by Samson, was held by them during the times of Samuel, Saul, and David (1Sa_6:17; 1Sa_14:52; 2Sa_21:15). Solomon (1Ki_4:24), and later on Hezekiah (2Ki_18:8) attacked it. It resisted Alexander the Great during a siege of five months, and was an important military position, the very key of the country, during the struggles between the Ptolemies and the Seleucidae, and in the wars of the Maccabees (1Ma_11:61). Its name, it may be noted, meant the “strong.” (Dean Plumptre.)

Unto Gaza, which is desert

1. When Philip is introduced to us, we find him engaged in promising work, and there was much still to do. Philip might justly have supposed that he would be allowed to remain in such a rich and suitable field until he had exhausted all its possibilities. And yet he was Divinely summoned to abandon it and go away to the desert. This place was at the extreme south, farthest removed from all the scenes and associations of Philip’s life, and if he had reasoned he would naturally have wondered much why he should be sent to such an out-of-the-way place. What good could he do there? And yet he immediately obeyed the Divine command. And as he did so the will of God was made known to him. He found there a more fruitful field of usefulness than even Samaria. Scientific men have shown us the wonderful arrangements by which insects and flowers are brought together in order to carry out the ends of the vegetable world. The blossom is furnished with a honey-cell, is painted with brilliant hues, enriched with fragrance, and shaped in a particular way, in order to attract and guide insects, by whose agency the plant may be fertilised and enabled to produce seed. More wouderful still are the providential arrangements by which God brings together the soul and the Saviour.

2. Some may say that it was not worth while to take Philip away from the great task of converting multitudes for the purpose of saving a single stranger. Bat such persons have not so learned of Christ, who said, “What shall it profit a man if he gain the whole world and lose his own soul?” and who told the parable of the lost sheep. But it was not the salvation of a single soul only that was involved. The Ethiopian eunuch was a great dignitary, next in rank to the Queen of Ethiopia; and the influence which the conversion of such a man might be expected to exercise would, in the nature of things, be immense and far-reaching, and tradition ascribes to him the conversion to his new faith of Candace and of many of her subjects, and he may have prepared the way for the wonderful work which took place among the Ethiopians at a later period, when the whole nation became Christian, and the ancient prophecies of Scripture, that Ethiopia would yet lift her hands to God, were fulfilled. The superiority in religious faith and in all the arts of life which the Abyssinians enjoy over all the benighted children of the sun may be attributed in the first instance to the work of the Ethiopian eunuch. We have a similar instance of the wise methods of Providence in Paul being obliged to abandon his large and important field of labour in Asia, and to go over into Europe, which seemed to him, in comparison, a desert place.

3. The scene of the eunuch’s conversion was admirably adapted for the purpose. When Jesus was about to cure the deaf and dumb man, He took him aside from the multitude; and when He was about to open the eyes of the man born blind, He took him by the hand and led him out of the town. Jesus isolated the men that, apart from the interruptions of the crowd, they might be made more receptive of deep and lasting impressions. And so was it with the Ethiopian eunuch. He had taken part in all the solemn services of the grandest of Jewish festivals. A proselyte of rank and influence like him, moreover, would receive much attention. But the atmosphere of the Holy City was unfavourable to the quiet meditation which clears the inner eye, develops the spiritual life, and opens the heart to receive the truth of God. And so what he could not obtain in the crowded city he found in the lonely desert. A spirit of inquiry had been stirred up within him; and here nothing would distract his thoughts. When Philip joined himself to him his mind was made plastic and his heart sensitive to spiritual impressions. Shut out from the world, alone with God and the works of His hands, reduced to their primitive simplicity, both the eunuch and the evangelist felt how dreadful was this desert-place. It was none other than the house of God and the gate of heaven. There the ladder was set up by which the benighted African climbed to the light and the joy of heaven. He found there not only water by which he was baptized as a Christian, but in his own soul a well of water springing up into everlasting life.

4. This incident is a type of what often happens in the experience of God’s people. Our Lord

Himself on one occasion left the busy, crowded cities where He was carrying on a most beneficent ministry, for the lonely desert, in order that there He might cure the solitary demoniac, who, in his turn, was the means of a wonderful spiritual awakening among the people of Decapolis. Peter was sent from the large maritime city of Joppa, where he could preach to persons from all parts of the world, in order to instruct a single Gentile family in the small town of Caesarea. And so God bids His servants still leave the ninety and nine and go after the one lost sheep. We fancy that we need to get together large meetings in order to produce a deep and widespread impression. But crowds have not always been helpful in the matter of progress. Not unfrequently, by their distractions, they have placed hindrances in the way. A man has in a crowd no calmness of mind to think, but is swayed exclusively by the feelings of the moment. Our Lord’s own best work, so to speak, was not done in crowds; and the sayings of His that sink deepest into our hearts were uttered when conversing with a solitary woman beside well or near a tomb. The fickle crowds fell away from Him in His hour of need; but the solitary souls whom He called to Him one by one from the sea-shore and the receipt of custom, and the desolated home, clung faithfully to Him to the last.

5. But we may give a wider application to the lesson. Whatever outward circumstance or inward motive induces us to leave the crowd and go down unto “Gaza, which is desert,” for rest and meditation, we may be sure that it is the prompting of the angel of the Lord. We need to obey the Divine injunction more frequently, for our religious life is too social; it depends too much upon the excitement of meetings and associations, and is too often incapable of standing alone. It is urgently required, therefore, that not only in the enjoyment of the means of grace, but much more in their absence, we should work out our own salvation. We need more of the blessed solitude of prayer. It was at the back side of the mountain on which he fed his flock that the vision of the burning bush appeared to Moses. In the front he saw no door opened in heaven. And so, too, if we are to behold something of the sight which Moses beheld, and to be changed in some measure as he was changed, we must often retire to the background of the mountain on which we live and labour. If we refuse to go voluntarily unto “Gaza, which is desert,” God will providentially compel us. He will make a desert around us, so that under its bitter juniper-tree we may learn the true lessons of life. The gain to individuals themselves and to society by the training of enforced loneliness cannot be overestimated; and wanting in the best and highest qualities is that man or woman to whom Christ does not say, at one period or other of life, “Come ye yourselves apart into a desert-place and rest awhile.” (H. Macmillan, LL. D.)

Philip on his way to Gaza, a type of a true minister

1. The pious obedience with which he follows the impulse of the Spirit.

2. The apostolic courage with which he lays hold of a soul strange to him.

3. The evangelical wisdom with which he fans the spark into a flame.

4. The priestly unction with which he seals, at the proper moment, the saved soul to the Lord.

5. The Christian humility with which, after the work of salvation is completed, he steps behind the Lord. (K. Gerok.)

Philip and the Ethiopian

I. God’s providential direction in individual life. “And the angel of the Lord spake unto Philip.” This meeting of Philip, and the Ethiopian was not the result of mere accident or chance. A

species of pre-established harmony existed between these two souls before they were conscious of each other’s existence in this world. An angel messenger gives the directions by which they were to be brought together. Frequently we speak of accidents determining a man’s destiny, forgetting that in the vocabulary of God there is no such word as chance. It seemed a mere chance that Moses was discovered by Pharaoh’s daughter. “But Eternal choice that chance did guide.” A dusty pilgrim overtaken on the desert road by the chamberlain of a Pagan queen, that is all the world’s wise ones see in this incident of our lesson; but in this chance meeting there is the hidden fire of a Divine purpose. Behind all life’s varying scenes—its, joys, its sorrows, its social positions and its political ambitions, its individual cares, its national crises—there is the guiding hand of God. What comfort to shortsighted, burden-bearing pilgrims, to think that God’s angels are ministering spirits marshalled under King Jesus to guard and defend us against the assaults of our great adversary, the devil, who is continually striving for our destruction.

II. The willing and obedient servant. Notice the nature of the directions given by the angel, and what was involved in obedience thereto. Verse 26 gives us the text of the angel’s commission to Philip. In a sense Philip is to proceed under sealed orders. The directions are simple in terms as far as they go. Go to a certain road. Yet in a sense they are vague and indefinite. Sixty miles of desert highway, with the haughty, wicked city of Gaza at the southern terminus, was a command seriously requiring some more definite statements as to what duty was to be met, and where the field of future work was to be found. The angel had revealed to Philip just enough to indicate some of the difficulties in the way. To ordinary human nature such directions would make room for two or three questions of a very practical character just here. Natural, indeed, would have been the questions, Why limit the sphere of my ministry by taking this unfrequented way? Here I am in the populous city, multitudes are being stirred with the gospel message, converts coming every day. Because of this there is great joy in the city. Why, then, must I be side-tracked? why leave the city appointment to take the country charge?’ That was the voice of expediency, and we will always find crouching somewhere in the near neighbourhood of that voice the cowardly tempter. And thus the tempter speaks: A long desert journey on foot, a lone pilgrim, prowling wild beasts, night coming on, and no shelter! Philip, there is danger ahead, “lions are in the way.” Besides, if you reach Gaza, and it is revealed to you that there is your new field of work, consider what difficulties and dangers await you. Gaza is hardened in crime, bitter in its rebellion against God. It is one of the most ancient cities of the world. Joshua could not subdue it. It was assigned to Judah, but even that warlike tribe could not retain its possession. Yet to have yielded to his fears, to have doubted the Divine wisdom, would have been to have lost the opportunity of meeting the man for whose conversion Philip was the Divinely appointed instrument: “Only the willing and obedient shall eat of the good of the land.” We have heard inspiring sermons on that word “Come” of the gospel, and truly it is a blessed word, inviting weary hearts to the sweet asylum of rest found in Jesus Christ. But, as believers in the Cross of Christ, have we realised the blessed privilege of that other great word of the gospel, that small yet mighty word “Go”? “Go out into the highways and hedges, and compel them to come in.” “Go, work to-day in My vineyard.” It was the inspiration of that great word that moved Philip to obedience. We dare not leave this thought of loving obedience to the commands of God without emphasising another fact in this connection, namely, that in proportion as we obey present revelations of God’s will, future and fuller revelations will appear. Philip had plainly revealed to him the direction he was to take, “Arise, and go toward the south, unto the way that … is desert.” This command was sufficient for prompt action at that hour. Philip had capital enough at that moment to go right to work for God in the new field. When the hour of opportunity came for other work than walking a desert highway, verse 29 informs us that another revelation was given. Philip is on the journey, he is overtaken by the chariot of the Ethiopian; “Then the Spirit said unto Philip, Go near, and join thyself to this chariot.” This higher revelation was given to Philip through obedience to the former revelation. God always furnishes revelations of duty in instalments according to the necessities of the hour and the measure of our faith. The way at first may seem dark. The

commands of God may seem foolish to the demands of expediency. Human reason may stagger and fall and refuse to go farther. But to the eye of faith the “inventory of the universe is in heaven.” He will reveal place and method when the hour of opportunity strikes.

III. A bible-reading traveller. How seldom do we see the Word of God in the hands of travellers to-day! If you want to be conspicuous and regarded as a little “cranky,” take your Bible and read it on the railroad train. This Bible-reading traveller offered Philip a better chance to preach the gospel to him than the average hearer furnishes the preachers of to-day. He was prepared for the message. It is a significant statement in the lesson that Philip “opened his mouth, and began at the same Scripture, and preached unto him Jesus.” The eunuch had come from a period of profound meditation on the Word of God to hear the gospel sermon. Many times have we heard the casual remarks dropped from the lips of the careless hearer as he retired from church: “The preacher did not strike me to-day.” “He did not reach my need.” “I don’t think he prepared that sermon with his usual care.” Dear friend, what about your preparation as a hearer by an hour’s thought on the Word of God, or a few moments’ earnest meditation on the interests of your soul before you heard that sermon? You come from the wild clamour of the Stock Exchange; you come from the cankering cares of the business week, and expect the man in the pulpit to banish all this influence in the short hour of service, and feed you with the “bread of life,” without one moment’s preparation by earnest prayer or devout reading. Again, this Bible-reading traveller had some difficulties in the way of his receiving the truth as it is in Jesus. He had his doubts, as we all have. But he did not make an idol of his doubts and set it up as an object of worship. Almost in the same breath whereby the Ethiopian expressed his doubt he uttered the words of his confession of faith, “I believe that Jesus Christ” is the Son of God, and that moment the recording angel wrote his name in the Book of Life.

IV. The rejoicing christian. Our Bible story ends well. The Spirit of the Lord caught away Philip, and the eunuch went on his way rejoicing. Philip had been the instrument of converting the eunuch to Christ, not to the preacher. The soul that truly finds Christ does not backslide when the evangelist goes away, or when the minister changes his appointment. He is in possession of the Divine Comforter as Companion. The man has entered a life of trust whose elements are joy and peace in the Holy Ghost. (E. M. Taylor.)

Worker and seeker

I. The Earnest worker.

1. He is in full fellowship with the Spirit, quick to receive Divine influences, and living in the atmosphere of Divine companionship (verses 26-29).

2. He is obedient and self-denying, prompt to go wherever sent, ready to exchange a large field for a small one, Samaria for the desert (verses 26, 27).

3. He is aggressive, eager to get at his work, running to meet the one with whom he is to labour, and at once beginning the conversation without waiting for an invitation (verse 30).

4. He is skilful. He speaks kindly and cheerfully to the Ethiopian. “Philip’s only recorded words contain a pleasantry” (verse 30).

5. He is scriptural, taking the Word of God as his text, and showing how every page points to Christ (verses 30-35).

6. He is practical, leading to personal faith in Christ and to union with the Church (verses 35-37).

7. He is broad in his views, recognising the privilege of Gentile as well as Jew to be saved

and baptized (verses 37, 38).

II. The sincere seeker It is hard to say whether the worker or the seeker in this lesson shines in the brighter light.

1. He is a noble seeker, a man of high rank and many public cares, yet a humble follower of God (verse 27). Christian politicians are not so numerous as they should be (verse 27).

2. He is a diligent seeker, living twelve hundred miles away, yet journeying to the temple and reading the Scriptures on the road (verses 28, 29).

3. He is a teachable seeker, eager to learn the truth, willing to be instructed by a layman far below him in social position, and ready to embrace any opportunity to learn the way of salvation (verses 30-34).

4. He is a believing seeker, exerting personal faith in Christ, and receiving Him as his Saviour (verse 37).

5. He is a confessing seeker, not ashamed to profess Christ in the presence of his company (verse 38).

6. He is a rejoicing seeker, going on his way happy in his new experience.

A special infusion

Note here—

I. The practical care of God for the individual souls of men.

1. The object of all this whole transaction was one single conversion. Not only will God have all men to be saved, but He will have each man separately to be saved—showing the universality and the minuteness of His love and care.

2. Through such single agencies God’s chief and most abiding work is ever wrought in our world. Each soul that is really brought thus to God becomes in its turn a little centre of light and life. We must never count any time wasted that is spent upon one human being. And let no man count his own soul’s culture a thing of trifling moment. He, too, may be the evangelist, if not of a nation, yet of a family or of some one precious soul.

II. The importance of being always ready for duty.

1. Philip had to take a long journey in quest of one convert, and without knowing that he was to make one convert. Oh, what excuses should we have made! How should we have urged the disproportion between the means and the end; She distance, the difficulty, the improbability, the waste of strength and time; till we should have persuaded ourselves that we never were called to it.

2. God does not now speak to us by an angel, yet there is often something within which says, There is such or such a person whom you might benefit. And these inward promptings are easily resisted; but they are the tests of our Christianity. They say to us, Here is something which you might do for your Saviour. Perhaps it may fail; but there is a chance also of its succeeding. If you feel your debt to Him as you ought you will go and do it. If a man always find an excuse for putting it aside and is glad when something makes it impossible, he has upon him the mark of the unprofitable servant, who was satisfied to dig in the earth and hide his Lord’s money.

3. On the other hand, how frequently is an effort of this kind consciously rewarded! You have roused yourself to leave your warm fireside; you have walked through rain or snow to the poor man’s cottage, and you regarded it all as a penance; how often have you found that

the visit was singularly seasonable; and it was your happiness to be an evident instrument in God’s hand for the refreshment or restoration of a soul.

III. The importance of being always in pursuit of good.

1. The Ethiopian was studying God’s Word: eager to hail a new teacher. To him that hath shall be given. This man had an Old Testament. Many of us would have said—for we say it now—I can make nothing of it; it only puzzles me; but the Ethiopian, like Simeon, like Nathanael, like older saints still, desired to look into the mysteries of the ancient Scriptures. And therefore they saw what to others was mere confusion. There is a growth in knowledge proportionate to a growth in grace.

2. Many of us err grievously in this respect. We have no patience in the things of God. We take it for granted that in God’s truth a thing must either be self-evident or unimportant. In this one, this greatest science of all, we consider study superfluous.

IV. The importance, both for strength and for comfort, of holding a simple gospel. Many of us pass through life without one single experience of the effect of the gospel upon this stranger. We are so mistaught, or else so slow to learn; we are so afraid of presumption, and so fond of adding something to the work and word of God, that we never reach anything that can call itself the glad tidings of Jesus, or send us forth on our way rejoicing. What Philip preached, what the Ethiopian received, was something which needed but one conversation for its statement, and but one hour for its reception. Out of this gospel flows all peace and all strength. (Dean Vaughan.)

Changing spheres: a word for workers

I. Arise, and go! And if the Church at Samaria was as unblieving as the Churches often are to-day, they said, “What a mistake!” To take Philip away just as he is getting to know us so well. And to Philip it must have seemed harsh. In the very midst of his successful work, there came Peter and John to take it out of his hands, and he is sent away to the desert—above all places! And so many towns and villages were pressing him to come and tell them of Jesus. Really, it seems a waste to send a man like that to such a place. That is certainly not what Philip would have chosen. So, then, the appointment of the worker needs be in wiser hands than his own. It is not what the Church would have chosen for him. So the worker must look to a higher authority than the Church. No; there is but one way of safety for us. We don’t know what we need for our own discipline or usefulness. This sphere may be attractive; but who can tell what condition of affairs will come about there? what particular gifts will be needed? what temptation the worker may find there? The Lord knows it all. And the only safety is to let Him have His own way with us. But our very practical age smiles at this religious weakness. “That sounds all very well, my dear sir, and was, no doubt, the right sort of thing in an age of miracles. But, depend upon it, nowadays—The Lord helps those that help themselves.” But the teaching of the Book of God is, “Trust in the Lord with all thine heart; and lean not unto thine own understanding.”

II. And he arose and went. There see the secret of the man’s power. There are no “buts,” no “Nay, Lord,” no loitering, no turning aside, like Jonah. God would not have used him in Samaria if there had not been this putting down of self that made him ready at a moment’s notice to be off to the desert. I watched an old man trout-fishing, pulling them out one after another briskly. “You manage it cleverly, old friend,” I said. “I have passed a good many who are doing nothing.” The old man lifted himself up, and stuck his rod in the ground. “Well, you see, sir, there be three rules for trout-fishing; and ‘tis no good trying if you don’t mind them. The first is, Keep yourself out of sight. And the second is, Keep yourself further out of sight. And the third is, Keep yourself further out of sight still. Then you’ll do it.” “Good for catching men, too,” I thought, as I went on my way. There was the secret of Philip’s usefulness. He kept himself out of sight. He dared not

go picking and choosing for himself. The Master said, “Go the way that is desert.” That settled it. To Saul there comes the word of the Lord, Go, smite the Amalekites, and all that is theirs. But Saul spared of the best to sacrifice unto the Lord their God in Gilgal. A very thoughtful and pious arrangement, surely. No. Forth came Samuel with that dreadful inquiry and menace. Obedience is the secret of service. If we could go into the storehouse of our great Lord, whence His mighty men have fetched their gifts, what should we choose? Here are splendid gifts of intellect, eloquence With which to thrill men, deep knowledge of the human heart, courage that will not give in, faith that never wavers, hope never dimmed, and charity carrying her kind heart in every look and tone and manner. No, there is something higher and better than all these. “I am crucified with Christ.”

III. The desert becomes a fruitful field. Philip sets out. He reaches the dreary desert. What a place for this earnest worker I It is all right. The Lord has sent him here. Now afar off the dust rises, and a prince comes this way in his chariot. And here are some things which we shall do well to imitate.

1. Catching sight of the traveller, Philip did not rush off at once “to talk to him about his soul.” Not they that be zealous merely to win souls shall shine as the stars, but they that be wise. Philip waits for orders; he does not stir until he gets them: “Go near, and join thyself to this chariot.” Of course, idle folks will use this doctrine as an excuse. But never mind; they would do nothing if they had not the excuse, so there is nothing lost. The Master will net waste His special orders upon them that are not ready to obey. Only let a man live waiting for the Lord’s word, and near enough to hear Him, and that man shall not lack a plain direction. “The secret of the Lord is with them that fear Him.” Uzzah dies because unbidden he stretches out his hand to steady the ark of God. How often thoughtless hands are reached out in the service of the Church, meaning well but really harmful, because not bidden of the Lord.

2. When the Lord bids him go, he does not hang back because it is a rich man in a carriage. He had been a plain man working amongst simple people. And as he caught sight of the trappings of this Ethiopian prince he might well have thought twice before he moved towards him. The intelligent foreigner watching our ways of working might come to the conclusion that rich people have no souls; or else that they are sure of getting to heaven. Tracts, City missionaries, out.door services, etc., are all for the poor. And yet the rich are just as far from the kingdom of heaven, and have more difficulty in getting there. To Philip it was nothing who this man was, or what: the Lord had sent him; that was enough.

3. And Philip ran—the arrow is loosed from the string. And well he might run. The opportunity would soon be lost. The chariot was speeding on its way, and a dignified loiterer would have missed it. “The King’s business requireth haste.” And that the King has sent him is enough; he need not wait until he can get an introduction, or is fit to be presented. So the simple evangelist bursts upon the nobleman and asks, “Under-standest thou what thou readest?” It was all right. How could it possibly be otherwise? God had sent him; and He always makes things fit in perfectly when we do but perfectly obey.

IV. When God sends us on His errands He makes a way for us. Philip found the nobleman in the middle of a passage that gave the opportunity of preaching Jesus. Perplexed and wondering, he was at the very point where Philip could step in to help him. “And he desired Philip that he would come up and sit with him.” Think, if we had been sent on this errand how we should have come along nervous and afraid as to what our reception would be. And when it all opened up so, how we should wonder at it! Yet is it really so very wonderful that our great Father, who sets the stars their courses, and orders the coming of the seasons, should be able to time our affairs so as to make them fit? If the regulator of our going were not so often pointing to “fast” or to “slow,” instead of keeping God’s time exactly, we should wonder when things fell out otherwise. But

turn aside for a moment to see a sight worth looking at. Philip has gone into the lonely desert at the Lord’s bidding—and he finds a “chariot” to ride in, and a prince, “of great authority,” for his travelling companion. He never had so much honour paid him in Jerusalem, or even in Samaria. And is it not always so? The moment we set foot in the wilderness we are the Lord’s guests, and He ever keeps His table right royally furnished. He has brought Israel into the wilderness—but it was a blessed change! No more the muddy water of the Nile, but the sparkling brook; no more the rank vegetables, but manna, fresh every morning. Elijah has got away into the wilderness, and the ravens brought him bread and flesh morning and evening. The thousands that followed Jesus into “a desert place, did all eat, and were filled.” John goes forth to the desert isle of Patmos, found his glorified Master, and the visions of the eternal city, and the fulness of joy at the Lord’s right hand. The Master Himself goes into the wilderness, but, “behold, angels came and ministered unto Him.” It is true still. That country toward the south hath a goodly aspect—it faceth heavenward. When the Lord bids us go the way to Gaza, it is no more desert; it is the garden of the Lord. As they rode on together, Philip preached Jesus to the nobleman. And he believed and was baptized, and “went on his way rejoicing”—went, most likely, to open a whole country to Christianity. So Philip never did a better day’s work than when he went forth at the Lord’s bidding unto the way—which is desert. (Mark Guy Pearse.)

Comparisons and contrasts

The conversion of the eunuch suggests a comparison of his case with that of present-day hearers of the gospel.

I. Compare the privileges enjoyed. What had he?

1. The Scriptures. But only the Old Testament. We have more, the New as well as Old.

2. He had a preacher, but, so far as we know, only one, and only heard one sermon. We have the constant ministration of the Word, line upon fine and precept upon precept.

3. He had the Holy Spirit, awakening and influencing his mind and heart. We have more, for He has striven often in our hearts.

II. Compare the responsibility sustained. Ours greater by as much as our privileges are greater. To whom much is given of him much shall be required.

III. Compare conduct which resulted.

1. He prized and read his Bible. To-day sadly neglected, even by those who profess to value it.

2. He was possessed of a sincere desire to know the way of life. How few to-day seem to concern themselves about the great question of salvation.

3. He paid earnest attention to the preacher’s words. How many careless, thoughtless hearers to-day, all eyes and ears for the sights and sounds of earth, but blind and deaf to all that pertains to heaven.

4. He applied to himself the truths he heard. Philip “preached unto him Jesus.” Many to-day hear for other people, or hear as though what they heard in no way concerned them. Surely, here the contrast is in favour of the eunuch.

IV. Compare experience which resulted. He went on his way rejoicing. Have we found any joy in the gospel? Some have, but many have not. Are we not bound to confess that with fewer privileges his conduct is such as to put to shame the indifferent and unbelieving hearers of the gospel to-day? (Homilist.)

A typical evangelist: A striking conversion

The first Christian labourer has fallen, but a great stride is now to be taken. Stephen is dead, but Philip takes his place. That is the military rule. There was no panic or running away in cowardly terror, but Philip, the next man, took up the vacant place, and “went down to the city of Samaria and proclaimed unto them the Christ.” “And there was much joy in that city.” An electric shock went through it. And no wonder, for multitudes were blessed and led to faith in Christ. Our problem of to-day is the city—the city crowd, the city poor, the city criminals, the city multitude out of work—and that problem is to be solved on the lines of Philip. Let us see to it that we are content with nothing less. It was while Philip was in the midst of this great enterprise—changing the very face of the city, pulling down the strongholds of darkness—that the incident occurred which is narrated in this paragraph.

I. A typical evangelist.

1. Notice that the Lord directs His servants in the path of duty. “An angel of the Lord spake unto Philip.” But why an angel? Why this extraordinary method of guidance in this particular case? Why this unusual honour placed upon Philip? Dr. Goulburn suggests that this external message of the angel directing Philip where to go was here vouchsafed as God’s answer to the thoughts and doubts which were then springing up in His servant’s mind. For though Philip was doing a great work, yet he had received an unpleasant check which must have caused him some annoyance. Simon Magus’ wickedness had come to light, and it had met with an apostle’s censure. In the simplicity of his heart Philip had admitted this bad man into the fold of Christ, and it might easily have occurred to him that he ought to be more cautious, that his evangelistic zeal was too great. Then, had he been right in preaching to these Samaritans at all, and admitting to baptism a race hitherto held accursed? He had dared to brave the opinion of many good men, and one result had been that such a bad character as Simon Magus had crept into the Church. The Lord, who watches over His people and sees all their difficulties, comes therefore to his rescue, and, by one of His ministering spirits, conveys a message which assures His fainting servant of His approval and of His guidance. “An angel spake.” How often this is so! God’s servants are filled with a glorious discontent with the rate of progress they are making, and enter upon new and bold enterprises for Him; they try experiments in His service, they do and dare roach, and for a time perhaps see nothing but disaster and failure and opposition where it might be least expected. Then, when their hearts are cast down and perplexed, He sends His angel with a message of encouragement. Was it not so with Elijah? “As he lay and slept under the juniper tree, behold an angel touched him.” “An angel.” Was there a visible representation? We cannot tell. The text gives no hint as to the character of the messenger. Philip went on his journey under Divine direction—this is the great thing for us to remember—and that direction is within our reach; though the form may vary the fact remains. He is in full fellowship with the Spirit, quick to receive heavenly influences, and living in the atmosphere of Divine companionship. Such a man as this does not often miss his way. And when the way is made clear he proceeds with great confidence.

2. Notice His prompt obedience. “He arose and went.” “He went,” not knowing the purpose for which he was sent. He went forth with sealed orders. “He walked by faith, not by sight.” “He was not disobedient to the heavenly vision.” Yet what a work he was doing in this great town of Samaria! What a wide door for usefulness! It was a great trial to his faith. It required a mighty effort of will to fall in with this Divine plan. That he knew it to be Divine did not make it more easy to flesh and blood. Duty is Divine, and we all know it; but knowledge of its Divineness does not remove our difficulties in the performance of it. Mrs. Harriet Beecher

Stowe tells us that the first and last word uttered in the meeting-houses where she worshipped as a child was “submission.” And in this department of our Christian lives, that of service, this is the first and last word. Philip had learnt that all true spiritual power lies in submission to the Divine will. “If I do this, what will So-and-so say? And shall I not be putting myself in a disagreeable position?” When God meets with such an one who just says, “Lord, just glorify Thyself in me,” He can use him, and does use him.

3. He is aggressive and eager for work. “Behold a man of Ethiopia.” “And Philip ran to him.” Ethiopia was an influential kingdom south of Egypt, corresponding to what we know as Nubia and Abyssinia. And this traveller was making his way home after worshipping at Jerusalem. There were two great roads open to him leading to Gaza, and he had chosen the desert one, passing through districts inhabited then, as now, by only wandering Arabs. “And Philip ran thither to him.” There is no waiting, no hesitation, the work is there and it must be done. When God gives us a call, how many of us creep and limp instead of running to obey it.

4. Philip falls in with the Divine order in this respect, that much of our work lies in the personal dealing with individuals. “Behold, a man of Ethiopia.” In our aggressive zeal we are all liable to overlook the individual. Hitherto Philip’s labours had been among masses of people, but now, by Divine command, he is withdrawn from this large sphere of usefulness, and sent to deal with a single man, attended, probably, only by two or three retainers. It has been observed that this is the first instance on record of a private ministration of the gospel. The lesson is to be continually kept in mind. Even the apostles, who had a commission to “go and teach all nations,” and in virtue of that commission might have challenged the whole universe of immortal souls as their audience, did not think themselves exempt from the labours of private administration. Are we not all, as Christian workers, no matter what position we take in the campaign, too desirous of crowds and too little occupied with the units of which they are composed? Dr. Stalker, in his latest work to preachers, says: “Gentlemen, I believe that almost any preacher on reviewing a ministry of any considerable duration would confess that his great mistake had been the neglect of individuals. If I may be permitted a personal reference. When not long ago I had the opportunity, as I was passing from one charge to another, of reviewing a ministry of twelve years, the chief impression made on me, as I looked back, was that this was the point at which I had failed; and I said to myself that henceforth I would write “Individuals” on my heart as the watchword of my ministry.” Philip was now wisely engaged in individual work.

5. Philip, under Divine direction, went outside and beyond the ordinary methods. “And the Spirit said, ‘Go near and join thyself to this chariot.’” “And Philip ran to him.” What spiritual freedom characterises the whole incident—its scene not the temple, not a Christian congregation, but the wilderness; its time not a Sabbath but a workday, when men may harness horses to chariots and go a journey; the minister not an apostle, but one who had been designated to a more or less secular ministration. I heard a preacher say the other day: “We shut up our religion in churches; we limit it to days; we restrict it to services. And by shutting it in, we shut it out, and we shut others out too.” How true this is!

II. A striking conversion. Let us briefly turn our attention specially to the Ethiopian and his striking conversion.

1. He is “a man of great authority” seeking after truth. He was Chamberlain of the Queen, and held the post of First Lord of her Treasury. The Samaritans among whom Philip had just been labouring, and where he had great success, were a simple people, and the converts, as far as we can judge, were chiefly of the lower class, not persons of station and influence. But here is a man seeking light of large wealth and high position and of some education—the first minister at a Queen’s Court. “How hardly shall they that have riches enter into the

kingdom of God,” hardly because their possession entices the heart to trust in them for a contentment and a satisfaction which they never can bestow. But the man be[ore us is also a courtier and a politician. To judge from what we often hear of the political world, we might, for some countries at any rate, invent a new text, “How hardly shall they that are politicians enter into the kingdom of God.”

2. He is an earnest seeker after truth. Philip “heard him reading.” He was reading aloud after the manner of Eastern nations. It is more easy for some minds to learn by the ear than by the eye. Its attention may have been called to this portion of Holy Scripture during his visit to the temple, or he may have met the apostles. At any rate, he was making a diligent use of the means of grace. He used the light he had, and eagerly sought for more. What a contrast this man in high position presents to many in the upper ranks of society of to-day! “Agnostics” many label themselves, and when they have spoken this word they appear to think that they have done everything that can be rightly expected of a human being.

3. He is a perplexed seeker after the truth. “Understandest thou … ?” “How can I except some man should guide me?” The passage in Isaiah was a difficult one, as taught by Jewish instructors, to understand. It seemed almost impossible to put together the idea of Christ as a sufferer, as despised and slain, and the promise that He should be a glorious King, triumphing over the world. Only the facts could solve the problem. I would say to you, Do not be distressed if you meet with obscurities and are bewildered by religious mystery. Again and again every thoughtful man meets with “things hard to be understood.” Difficulties we shall always have which our finite minds cannot solve.

4. He is a teachable seeker of the truth. “And he besought Philip to come up and sit with him.” He made no idol of his perplexities. He welcomed help directly it was within his reach.

5. The truth being announced to him, he accepts it, confesses it, and rejoices over it. “And he baptized him.” “He went on his way rejoicing.” (A. Wood, B.A.)

And, behold, a man of Ethiopia, an eunuch of great authority, under Candace.

The Ethiopian

1. The visit of the eunuch could not have been at a more opportune moment. Jerusalem was still thrilling with the tremendous sacrifice that had just been consummated. During his stay the apostles had stirred all Jerusalem with their doctrine, and Stephen had died for the faith. Never was a soul thirsting for peace and truth so near to their source; and yet this Ethiopian passes whole days in Jerusalem without hearing the name of Christi How was this? Follow his steps and you will understand. He betook himself to the temple, for he came to worship, and of course met there priests and Pharisees, whose most strenuous desire was to conceal Christ and to silence His followers. Fools! They know not that at a little distance are assembled in an upper chamber some of those despised Galileans who hold the destinies of the world in their hands, and the fulfilment of the law and the prophets. Poor Ethiopian! why do you not know the way to that upper chamber? Blind leaders have misled him. One would say he is the plaything of an inexplicable fatality. But no! God is watching over this soul that seeks Him.

2. On leaving Jerusalem he takes with him the Holy Scriptures. That which Pharisees have so sedulously hidden from him, Isaiah will set before him. Fifteen centuries later, a German monk stirred, as was this Ethiopian, by profound aspirations, after having vainly sought peace in lacerations and penances, went to another holy city in order to adore the God of his fathers. Day after day he wandered through it, halting at every place of pilgrimage, meekly

believing their legends. Rome was then governed by Julius II., the warrior pontiff; it was at the time when Machiavelli said that atheism went on increasing in measure as one neared Rome. Everywhere reigned the scandalous traffic in holy things. Luther went back terrified. “Rome,” said he, “is built upon a hell.” What was it which saved him? The Scriptures, which he found again in his monastery at Wittenberg. And so it has been with many since.

3. Queen Candace’s steward then went on his way reading the Scriptures. He read without understanding them, yet he persevered. Where, amongst us, are they who are willing to study the Scriptures in the spirit of this heathen? People often say, “We have sought truth, have read our gospel, but no light has come to us; our hearts have remained cold.” True! Study the gospel as a mere critic, and it will remain an object of study to you and nothing more. God does not reveal Himself to mere intellectual inquirers; those whom He promises to satisfy are they who, like the Ethiopian, are hungering and thirsting for righteousness and truth.

4. Philip was on the road taken by the stranger. Here we have one of those coincidences called fortuitous, but which, from our text, we see to be an intervention of God. There is no such thing as chance.

5. What strikes us in the first words of the Ethiopian is his good faith. He avows his ignorance. Is it such a difficult thing to avow ignorance? One would hardly think it, for nothing is more common than to hear, “I do not know,” in matters of religion. But there are two ways of saying those words. In the mouth of many they mean, “What does it matter to me? I do not want to know.” And why not? Because, to know God is to know His claims upon us. To know ourselves—O my brethren! who does not shrink from this painful knowledge? But that day when, anxious for truth, with heart dismayed before those dark mysteries of sorrow, sin, and death, you cry, “I do not know,” it will be in a very different spirit; those words will then be a prayer rising up to God. When a man, animated by the spirit of humility, says, “I do not know,” he is already very near the truth.

6. A singular abuse has been made of the next words. “How can I understand except some man should guide me? You see,” it has been said, “it is evident that by themselves the Scriptures are unintelligible. It is therefore necessary that an authority established of God have the sole mission to explain them.” Let us examine this; without doubt the Scriptures contain many mysteries. But a revelation without mystery were unheard of. In borrowing the language of men, Divine truth cannot find in it expressions capable of presenting it with sufficient lucidity. How can beings trammelled by time and space, e.g., and with no other means of reasoning save by recourse to these two mediums—comprehend a Being for whom time and space are not? But without taking such high ground, there are in Scripture difficulties of date, place, origin, grammar, translation, history, and science. Needless to say that here piety cannot take the place of learning; and that nothing would be more absurd than to see ignorance usurping doctoral authority. This reservation made, there is, however, one thing which has ever struck men of good faith, and that is the marvellous lucidity of the gospel upon everything that touches essential questions—those of grace, pardon, and salvation. I take it, therefore, that it is a positive act of treason to prohibit the free circulation of the Bible among the people, under pretext of its obscurities and the possible errors that may ensue from wrong interpretation. Look at those nations which have been nourished upon the generous milk of Holy Scripture. Is it not a certain fact that they are the only ones that are making steady progress towards light and liberty? This said, let us see what is the true idea contained in my text. “How can I understand,” cries the Ethiopian, “except some man should guide me?” Herein I see the confirmation of the Divine law which created the Church. We are not made to stand alone. “No man liveth to himself.” From our first steps we have been led by others; and the Church’s work in forming of our ideas and most personal convictions is immense. Like the Ethiopian, not one of us would have understood the greater part of

those truths to which we are most attached if he had not had some guide to say to him, as did Philip to Nathanael, “Come and see.” The Church is the witness to, not the lord of, truth.

7. Here, then, we have Philip sitting beside the Ethiopian, explaining the Scriptures to him. His task was easy; for, by one of those coincidences in which there is an intervention of God, the eunuch’s eyes had lighted upon a passage of Isaiah which had deeply moved him. Hearken to the mysterious words uttered by the prophet so many ages before Christ, and say if they do not impress you by their startling, pregnant nature (Isa_53:1-12.). Gather together all the features of this mysterious picture, and you will understand tim exclamation of the Ethiopian’s (verse 34). Endeavour to explain this prophecy by the sole inspiration of nature. Suppose an Israelite, dreaming of the future greatness of his nation, had essayed to describe the hero who was to bring it about; is it not evident that he must have depicted him as a triumphant avenger? By what strange reversal of ideas is it that a totally different ideal is here presented to us? Weigh well the value of the expressions here employed; judge if one can conscientiously see in them merely the description of an Israelite who immolates himself in order to save his nation; see if this be not a spiritual work which is here predicted; if, above all, it be not sin which is here to be expiated.

8. We can understand the light cast upon this obscure text by Philip’s burning words, and his words, penetrating to the innermost depths of the man, stirs his soul and begins the work of conversion. One of those dramas takes place unknown of the world, but which the angels of God look upon. Looking only on the surface, who would ever have suspected its importance? The smallest public event, the most insignificant battle would have attracted far more attention. But the gospel, which does not even make mention of the successive Caesars who governed Rome, concentrates upon the destinies of a few people unknown to the world in whose hearts God has established His kingdom. There are hours that are as years; such are those moments when some great decision is being made.

9. The Ethiopian is now wholly gained for Christ, and he cries, “See, here is water; what doth hinder me to be baptized?” What hinders you, rash man, are all your future earthly prospects. Are you aware to what you are exposing yourself in becoming a follower of this new faith? Are you not taking for conviction what is but a passing sentiment? Do you know anything of this Philip? Can you, upon the faith of his words, take a step the consequences of which will affect your whole after-life? See the path you are to follow, already watered with the blood of martyrs. No matter; he will be baptized. Like a soldier who binds himself by a solemn oath, if need be, to die for his colours, so he desires, by this open act, to irrevocably bind himself to the service of Jesus Christ. He receives baptism, and goes on his way rejoicing. Conversions of such nature are now so rare that they are nowise believed in. People believe in a gradual change of heart; they are unwilling to give credence to the sudden manifestations of mercy which attest in too signal a manner the intervention of God. This mistrust is in part due to the spirit of the age, which is more given to calculation than to enthusiasm or to heroism. (E. Bersier, D. D.)

The Ethiopian convert: a typical man

The Ethiopian still lives amongst us. Let us look at this man as—

I. An inquirer.

1. He was in a bewildered state of mind. I do not rebuke the bewilderment of honest inquiry. In the realm of spiritual revelation things are not superficial, easy of arrangement, and trifling in issue. Do not be distressed because you are puzzled by religious mystery. The most advanced minds have had to pass through that experience. But the path of the just shineth

more and more unto the perfect day. Do not make idols of your perplexities. You know that there is a subtle temptation to talk about your doubts as those of a man whose mind is not to be put off with solutions that have satisfied inferior intellects. Be honest in your bewilderment.

2. He was teachable. He said, “I wonder what this means; would that God would send some director to lead me into the light:” Teachableness is one of the first characteristics of honesty. If you are self-trustful and dogmatic you are not a scholar in the school of Christ, and deprive yourself of all the gifts of Providence. Yet how few are teachable! So many of us go to the Bible and find proofs of what we already believe, but the true believer goes unprejudiced, humble, honestly desirous of knowing what is true.

3. He was obedient. A revelation cannot afford to be argumentative. Any gospel that comes with hesitancy or reserve vitiates its own credentials, and steps down from the pedestal of commanding authority. The eunuch, having heard Philip, obeyed. “Here is water, what hindereth me to be baptized?” He would have the whole thing completed at once. So many persons are afraid that they are not fit, prepared. They have heard the gospel a quarter of a century or more, but still they are wondering about themselves. Such people are trifling. What hindereth him? No man should hinder you from coming to Christ. I fear sometimes that the Church makes fences, over which men have to climb, but in the gospel I find only one word for all honest, teachable men—welcome. Hindrances are man’s inventions. As to the form of baptism, please yourself. I believe in life-baptism. The spirit of baptism is greater than any form.

II. A hearer. He was—

1. Prepared; he was already seriously perusing the mysterious volume. He had not to be called from afar. Where are those who now come to church from the Bible itself? What is the work of Philip nowadays? It is to persuade, to plead, to break through iron-bound attention and fix it upon spiritual realities. Philip has now to deal with men who are reading the journals, the fiction, the exciting discussions of the passing time, and from any one of these engagements to the Scriptures of God there may lie unnumbered miles! A prepared pulpit fights against infinite odds when it has to deal with an unprepared pew.

2. Responsive. He answered Philip. His head, heart, will, all listened. Who can now listen? To hear is a Divine accomplishment. Who hears well? To have a responsive hearer is to make a good preacher the pew makes the pulpit. It is possible to waste supreme thought and utterance upon an indifferent hearer. But let the hearer answer, and how noble the exchange of thought, how grand the issues! Do not suppose that a man is not answering because he is not speaking. There is a responsive attitude, an answering silence, a look, which is better than thunders of applause!

III. A convert. As such he was—

1. Enlightened. He had passed from the prophetic to the evangelic. “I believe that Jesus Christ is the Son of God.” Then Philip must have been preaching this doctrine. You know the sermon by the hearer. Say ye, “It was a beautiful sermon”? Show the solidity, the Scripturalness, and the power of the discourse by living it!

2. Deeply convinced. There are hereditary, nominal, halting, merely-assenting, and non-inquiring Christians. “And they because they have not much deepness of earth soon wither away.” There are also convinced Christians—men who have fought battles in darkness, who have undergone all the happy pain of seeking for truth, and, proving it, have embraced it at the altar as if they had wedded the bride of their souls. These will make martyrs if need be. These are the pillars of the Church.

3. Exultant. “He went on his way rejoicing.” You have not seen Christ if you are not filled with joy. See the eunuch, oblivious even of Philip’s presence. He saw Divine things, new heavens, a new earth, bluer skies, greener lands, than he had ever seen before, and in that transfiguration he saw Jesus only. Philip, miraculously sent, was miraculously withdrawn, but there sat in the chariot now “one like unto the Son of Man.” And so preacher after preacher says, as he sees the radiant vision coming—“He must increase, but I must decrease.” (J. Parker, D. D.)

The converted nobleman

Here we have—

I. A model minister.

1. He was under Divine guidance (verse 29). The success of the gospel ministry will be always in proportion to our nearness to God, and the influence of the Holy Spirit on our hearts. Learning, eloquence, and organisation are useful handmaids of the truth, but, like the wire of a telegraph, they are only a medium over which the Divine fluid may pass.

2. He was personal in his appeal (verse 30). We speak too much about doctrines, doubts, and evidences, and too little to individual consciousness.

3. He was orthodox in his doctrine (verse 35). Christ is the centre and circumference of the gospel ministry.

II. A genuine truth-seeker. Men study for display, for discovery, to baffle an antagonist. The eunuch was in real mental distress whilst searching for the truth.

1. He was devout and earnest. He respected the outward rites of the old religion, and travelled scores of miles to be present at the passover. There he procured for himself a manuscript of the “Evangelical Prophet,” and perused it eagerly on his way home. It is a great thing for us to be on the path of duty. A parallel case may be found in the history of Luther discovering the Latin Bible at Erfurt. The earnest and devout inquirer never seeks in vain, as is proved in the history of Nicodemus, Cornelius, and Lydia.

2. He was frank and honest. He confessed his ignorance (verse 31). Seldom will human nature acknowledge its defects. Self-love prompts man to hide his faults from his dearest friends, yea, from Omniscience. That which is quite plain to us was to him an inscrutable enigma, because there was such discrepancy between public expectation and the description of the Prophet. The Jews expected a Prince, and the eunuch could not reconcile His humiliation with royal pomp and victory.

3. He possessed an unprejudiced mind. Men too often study the Word of God with pre-formed creeds—hence they warp the truth to support falsehood. The crew of a ship in distress are not over-scrupulous respecting the medium by which they are rescued—a raft, plank, rope, anything is welcomed that can bring them safe to land. Even so the man who traverses the boisterous sea of scepticism, if afraid of being engulfed in the yawning waves, he lays hold of the most insignificant medium, so as to reach the shore of truth safe.

4. Once convinced he did not procrastinate (verse 36). Thus he received one of the outward signs of discipleship. Thousands are satisfied that Jesus is the only Saviour of the world, still they procrastinate. These are like a somnambulist walking upon the verge of a precipice; or, like a man sleeping upon the rails, that shall soon be swept over by the ponderous wheels of the express train.

III. A true conversion. His conviction was instantaneous and enlightened.

1. He possessed faith. “I believe.” Faith is indispensable to salvation. The faith of the eunuch was in the right object—“Jesus Christ”—not in circumcision, nor in the Virgin Mary, nor in priestcraft, but in the God-man. The Jews stung by the fiery serpents could not be healed without looking upon the brazen serpent; even so, without looking up to a crucified Redeemer with the eye of faith, the wounds and bruises of sin cannot be healed.

2. He possessed a peaceful mind (verse 39). Well might he rejoice, for he was now delivered from guilt and condemnation; he had peace with God and joy in the Holy Ghost. (W. A. Griffiths.)

Philip’s audience of one

I. Those who watch for providential opportunities will find that Providence is watching for them. There was a chance of saving a fellow-man down in the desert; God offered it to this Christian preacher (Act_8:26). If a man’s heart is alert, and his temper willing, some sort of an “angel” will be discovered looking for him for a good work.

II. No self-sacrifice is to be considered too great when a soul is to re saved. Here we find Philip starting out cheerfully to go sixty or seventy miles for a foreign convert (verse 27).

III. God’s kingdom of providence is subordinate to God’s kingdom of grace. Philip could not have known where he was going, except in a general way. Two persons might pass each other a hundred times in the trackless journey, and never know it. It was like starting out on the ocean to meet a ship, when nobody could tell the exact line of sailing. But Divine foreknowledge understood where the eunuch would be, and Divine sovereignty ordered that Philip should meet the traveller out in the sands, for the Divine purpose was to save that soul.

IV. Good men are to be found sometimes in the unlikeliest places. It is a great surprise to us to discover in this officer of an Egyptian queen a proselyte to the ancient religion. So we are told that Christ, even in “Caesar’s household,” had saints (Php_4:22). And we have a record of one Christian in Herod’s family (Luk_8:3).

V. It is worth while to put forth a creditable measure of effort to attend church. In the kingdom of God, “not many noble are called” (1Co_1:26-29), and whenever one out of those high ranks is visited by Divine grace, it is best to look up the man’s record somewhat. It offers a most suggestive comment on the laggardness of some Christian people, when we find this African stranger putting forth such supreme endeavours in order to render his spiritual obedience unto God as best he knew how.

VI. One may go through a most extraordinary season of the loftiest religious privilege and yet remain unenlightened. When we recall the unusual history which had been transpiring, we cannot help thinking how much had happened calculated to arrest both the mind and the heart of such a foreigner in Jerusalem. But even silent sorrow under the shadows of Calvary will not save a soul from death, just by itself. It is possible for one to pass through a whole revival of religion serious and sympathetic, and still remain unregenerate.

VII. Religious convictions are simply inestimable. The eunuch journeyed across the known world in fatiguing travel in order to find peace in the worship of the true God. He is going home, his soul not at rest. Still, though disappointed, he clings to his purpose; he shouts aloud, like the little schoolboys in Ethiopian schools, the verses of that pathetic old chapter in Isaiah, till Philip hears him and conies to his help (verse 29, 30). There is nothing like that impressive moment in which an aroused soul begins to ask, “What must I do to be saved?” If, in that crisis, those

gracious feelings are stifled, or suffered to pass away, they may never arise again.

VIII. How unrighteous are the modern sneers about creeds and commentaries! We wonder what the eunuch could have done without that good deacon coming up.

IX. It is always best to be bold, but also to be polite, in offering truth to inquirers. Philip was unabashed, but you will look in vain for any discourtesy in his action. When “the Spirit” says, “Go near,” it is safe to approach any one in the name of Christ (verse 29). The Lord will never set a timid Christian at the task of speaking to a nabob or a politician like this, without going beforehand and, as it were, clearing the way of access.

X. So we see what can be done with an audience of only one. Dean Swift is said to have made a joke of it: “Dearly beloved Roger [his clerk], the Scripture moveth us.” Lyman Beecher is said to have preached his sermon right along, and his one hearer was converted. Jesus Christ gave almost all His supreme revelations to audiences of one, like Nicodemus, and the woman at the well. (C. S. Robinson, D. D.)

Philip the evangelist

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 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 toil for twenty years; dropped out of the story; and we hear no more about him but for one glimpse of his home in Caesarea.

I. We may gather a thought as to Christ’s sovereignty in choosing His instruments. Did you ever notice that events exactly contradicted the notion 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.” So said man. And what did facts say? That out of 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. 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. 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. 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.

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 they did was to spill the oil, and it ran flaming wherever it went. And so we read that, not by appointment, nor of set purpose, nor in consequence of any 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. So it always will be; we can all talk about what we are interested in. The full heart cannot be condemned to silence. 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?

III. 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 Chebor, and is set down, no doubt all bewildered and breathless, at Azotus—the ancient Ashdod—the Philistine city, down on the low-lying coast. Was Philip less under Christ’s guidance when miracle ceased and he was left to ordinary powers? 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 the 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. There is no gulf for the devout heart between what is called miraculous and what is called ordinary and common. Equally in both did God manifest His will to His servants, and equally in both is His presence capable of realisation. 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. 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. 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 cordially welcomed Paul to his house in Caesarea twenty years afterwards, and rejoiced that one sows and another reaps; and 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.

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. (A. Maclaren, D. D.)

Philip and the eunuch

I. Philip meeting the eunuch.

1. An “angel of the Lord spake unto Philip.” Whether there was a visible representation or not we cannot tell—very likely there was. But certain it is that he spake. The partition between men and angels is very thin—they can hear us talk, we can almost hear them. The two spheres of rational existence adjoin and seem sometimes to overlap each other. Angels, in the first century of our era, busily interested themselves in the affairs of the Church. Have they been withdrawn? No. “Are they not all ministering sprats,” etc. We believe that evil spirits insinuate wicked thoughts. Why, then, deny the same power to good spirits? We sit leisurely in the house, when suddenly a thought shoots through the mind that we must “go towards the south”—visit a certain street. It is not impulse, nor feeling, for both bid us remain where we are; but we have no rest—the thought continually recurs. At last we go; and lo! we discover that our presence and assistance were sorely needed. Alas! we are not equally obedient with Philip.

2. The angel said, “Go toward the south,” etc. One cannot help wondering at the angel’s knowledge; but Palestine is not the only country with whose geography angels are acquainted.

3. That the message would prove a trial to Philip’s faith is unquestionable. It required that he should deny his most cherished predilections. Succeeding so remarkably in a city of Samaria, no doubt he was much tempted to prolong his stay. He might, with a great show of reason, raise formidable objections, but did not. The unbeliever always raises objections, but the believer always puts them down. “He arose and went.”

4. As soon as he arrived in the unpromising neighbourhood, he saw a chariot occupied by a “man of Ethiopia”—probably the region now known as Nubia and Abyssinia. The eunuch, therefore, was one of the sable descendants of Ham. Human reason is much embarrassed that God should order His servant to forsake the populous city to preach to a foreign traveller in a desolate path. But God pays as much heed to the one as to the many. His government is special, attending to the minutest wants of individuals, as well as general, attending to the collective wants of the multitude. “There is joy in the presence of the angels of God over one sinner,” etc. The “man of Ethiopia” was also an “eunuch.” Eunuchs were numerous in the East, but were forbidden in Israel. Divine religion never encourages the mutilation of the body. False religions do. Their only method of overcoming sin is to disable the body to commit it. But true religion inculcates subjugation. Wherefore the Ethiopian eunuch could only be an outsider—devout, pious may be, but still an outsider. He was employed under Candace, and was set over all her treasures, i.e., her Minister of Finance, the most important office of all under a despotism. But the Grand Vizier of Ethiopia discovered to the bitterness of his soul that earthly possessions, however vast, cannot satisfy the profound yearning of our humanity. That is why “he went to Jerusalem to worship.”

5. The best spirits of the nations turned at this period with loathing from heathen religions and superstitions. Some betook themselves to atheism; others to witchcraft. But the better disposed passed over to Judaism. They found in it what the other systems of religion failed to give—pure morality and strict monotheism. So the eunuch travelled to Jerusalem “to worship

God.”

II. Philip preaching to the eunuch.

1. The eunuch was now returning, and humbly studied the Word of God on his way from the temple of God. We often erase all good impression received in the house of God by frivolous dissipating talk on our way home. But the eunuch, “sitting in his chariot, read Esaias the prophet.” People nowadays, going on a tedious journey, take with them frivolous and exciting books with a view to “kill” the time. Better I should imagine did they learn a lesson from the religious African and read the Bible not to “kill” the time but to improve it.

2. He was “reading aloud,” as was customary among Orientals. But the word also signifies to read to another. He was endeavouring to benefit his charioteer as well as himself. A truly generous man! The section of Scripture he was reading was singularly appropriate. It was the very section which treats of the close relation eunuchs were to sustain to the Church of God under the New Dispensation. Not by chance was he reading this portion of Holy Writ. No; he was studying it rather than any other that he might come to some definite conclusion respecting:his own chances of ultimate salvation.

3. The chariot was driving leisurely along when Philip, wearied and dust-stained, arrived in sight. The paths of the two men were now to intersect. At the beginning an angel spake; now that he has obeyed and his work is at hand, the “Spirit of God said unto him.” As a reward for cheerful and implicit obedience, the presence of the angel of God is superseded by the presence of the Spirit of God. The angel was adequate to bid “Philip arise and go”; but not to bring about the conversion of the traveller. Angels minister unto the heirs of salvation but cannot sanctify them. “The Spirit said unto Philip.” He did not speak, converse in audible tones, as the angel did, but expressed Himself distinctly in the inward voice of the soul. Angels can never speak in the soul, at best they can only speak to it. We cannot help wondering at the marvellous combination of distinct agencies: the Word, the Servant, the Angel and the Spirit of God all work together to effect the salvation of one soul!

4. Philip then “ran” and said unto the eunuch, “Understandest thou what thou readest?” “The eunuch answered,” dec. (verse 31). If he did not understand, he had the first qualification to do so, he knew he did not understand, and was candid enough to avow it. Many now are like him in their ignorance of the Scriptures, but very unlike him in their unconsciousness of that ignorance. They occupy exalted positions in science and literature, but they claim to understand theology likewise better than its professed students. Talk of the dogmatism of theology! Why, it has never been half so dogmatic as so-called philosophy. But the eunuch, humble as a little child, expressed his willingness to learn of the footsore pedestrian. Then he read over the passage again, and said, “Of whom speaketh the prophet this? of himself or of some other man?” Forgetting his social superiority in his intense eagerness to solve the great problems of religion, he beseeches Philip to explain the prophetic riddle. The prophet speaks of the “Servant of the Lord.” But who is this Servant? “himself or some other man?” A right honest and thoughtful question—one still hotly debated between the rationalistic and the evangelistic schools. But of Philip’s answer there can be no doubt—he pointed him in plain unambiguous language to that “Other Man.” “Philip opened his mouth,” and delivered himself of his momentous message. Some people when they open their-mouths shut the Scriptures. They darken counsel with words without knowledge. But Philip “opened his mouth,” and thereby opened the Scriptures. “He began at the same Scripture,” but he did not finish there. That Scripture is the climax of the Old Dispensation, which never reached a higher strain. But the climax of the Old is the starting-point of the New. Where Esaias left off, there Philip began. The only way to expound the Bible is to preach Jesus. Omit Him, and it is a dark riddle which no human ingenuity can unravel. He is the key to unlock the

prophecies.

5. In a city of Samaria, Philip “preached Christ”; but to the eunuch “he preached Jesus.” The Samaritans expected the Christ; and were full of theories respecting Him. Among them, therefore, Philip had to dwell principally on the Christhood of the Saviour. But the eunuch was not hampered with any preconceived notions. What he supremely desired was a personal Saviour. To him, therefore, Philip preached Jesus. But Philip was not content with a mere exposition of the prophecy. He pressed the Saviour on his acceptance. There is reason to fear that much of modern preaching is not personaI enough. You pick up a volume of sermons “preached before the University of Oxford.” Before, forsooth! Let the beams of the sun fall broadly on your hand, and you hardly notice it; concentrate them on one spot and they burn. And the gospel light shines fully and broadly on our congregations, but how few the conversions! We diffuse the light instead of focussing it.

III. Philip baptizing the eunuch.

1. Modern Churches require candidates to submit to a tedious process of probation. Prudence now counsels delay, but the eunuch was baptized immediately.

2. But he was baptized on making a confession of his faith. Whether verse 27 is genuine or not, the truth it contains will still remain intact. Only on a candid confession of faith in Jesus Christ as the Son of God can a man be legitimately received into the Christian Church. Correct views on other doctrines are of great importance to a robust, vigorous, spiritual life; but they do not necessarily endanger our ultimate salvation. But a correct belief respecting the Person of the Saviour is an element absolutely essential to salvation—without it no man can be saved.

3. The eunuch, being baptized, “went on his way rejoicing.” Prior to his interview with Philip he was restless and unhappy. He carried a sorrow he could not explain. His profound grief found vent in the tearful strains of Isaiah lift. But Philip’s teaching dissipated the gloom. The strings of the burden snapped in sight of the Cross, and the eunuch was delivered from that which he feared. Many foolishly imagine that religion is a melancholy thing. A sad mistake! (J. Cynddylan Jones, D. D.)

Philip and the eunuch: a remarkable meeting

It was a meeting—

I. Of remarkable men. Each stood out amongst his contemporaries—the one distinguished by his political position, the other by his advocacy of a new faith. In appearance and worldly position they greatly differed, for Philip was poor and without status, whereas the eunuch was affluent and high in his country’s esteem. Philip was a footsore traveller, the eunuch wended his way home provided with all that the civilisation of the age could supply to make the journey pleasant.

II. Brought about by extraordinary circumstances.

1. The direction of Philip to Gaza by an angel of the Lord.

2. The occupation of the eunuch—reading Isaiah; if to relieve the tedium of the journey, how much better than our practice of devouring the trash sold at railway bookstalls! Or was it for the purpose of intellectual culture? Or to see if the character claims of the recently crucified Jesus corresponded with those of prophecy? It matters not. It was Bible reading that brought him in contact with Philip.

3. The Spirit’s impulse that prompted Philip to join the chariot. There was something more

than human in this boldness.

III. Turned to rare spiritual account. Coming together, what did they do? Converse on politics? No, on the Scripture.

1. The eunuch was enlighted by Philip—for which work two things are necessary.

(1) On the part of the one a disposition to receive knowledge (verse 31).

(2) On the part of the other, a power to impart it. This Philip had.

2. The eunuch was baptized by Philip.

IV. Terminating blessedly.

1. For Philip. He was transferred to another sphere of usefulness.

2. For the eunuch. He went on his way rejoicing. (D. Thomas, D. D.)

Philip and the Ethiopian

Simon the sorcerer and the Ethiopian officer are at contrast. In his seeking, Simon’s heart was not right in the sight of God, while the heart of the Ethiopian commended itself to Divine favour. Simon was after power—the Ethiopian was after truth. The thought of the one was only of self—the other had no thought of self at all. Simon was rebuked, but the Ethiopian was helped. Simon was filled with fear—the Ethiopian went on his way rejoicing. Note, then, the danger of approaching God with wrong motives, and the encouragement to every one who sincerely desires to know and do the will of God; how severely a selfish seeker may be rebuked, and how ready the Holy Spirit is to help an earnest inquirer after truth. Let us see what the Holy Spirit did to help such an one.

I. He sent to him a helper. Notice the instrumentalities employed—angelic and human—teaching us the value that in heaven is placed upon a single soul. There is here, too, a suggestion of the way that angels are made ministering spirits. The angel “spake” unto Philip, but he could not be the guide into the way of life. It needed a redeemed soul to speak of a Redeemer. The world is to be won to Christ, not by the testimony of angels, but by the witness of saved men.

II. He sent to him a successful helper. Philip has a good record as a Christian worker. He was the sort of instrument that the Holy Spirit could use. Though in the midst of a great work, he gives it up without even a query to go down to a desert. His faith accounts both for his obedience and his success. It takes great faith to give up a work for one that seemingly is small. But teaching one man in a desert may be of more importance than teaching a thousand in a city.

III. He directed the helper in his work. Philip not only was sent down, but was told what to do. The juncture was admirably timed. The Holy Spirit never inspires to unseasonable labours.

IV. He sent the helper to one who needed help. The Ethiopian was a man of station, and had made some progress in the right way. But that which brought him help was the cry of his soul for truth. That cry had been heard in heaven even before he had consciously called, and the answer was at hand!

V. He sent a helper of tact. The fact that one is sent by the Spirit should not cause him to be careless of methods, but should make him call to his aid all the skill and ability of which he is the master.

VI. He sent a helper conversant with the scriptures. Philip could fit the prophecy to the facts. And not merely that, he showed his familiarity with other prophecies. “Beginning from this

scripture,” Philip preached Jesus. If one desires to be a power for Christ, he should become familiarly acquainted with the Word that bears witness to Him.

VII. He sent just the help that was needed. Having heard the Word explained, the Ethiopian joyfully accepted the truth, and desired immediately to have that rite performed that would seal him to Christ as a believer.

VIII. He caught away the helper when he was no longer needed. Naturally, both instructor and scholar would have liked to have kept company together indefinitely. But the purpose of Philip’s sending had been accomplished. There was work for the evangelist to do elsewhere, and work, it is to be presumed, for the Ethiopian to do at home. (M. C. Hazard.)

How the Ethiopian treasurer found the true treasure

I. The place where he found it. A solitary road through a waste.

II. The chest wherein it was hid. The Scripture with its dark saying and seals.

III. The key which he obtained. By the sermon eagerly received.

IV. The jewel which sparkled to him. Christ who died for our sins and rose for our justification.

V. The bight of possession which was acknowledged to him in baptism.

VI. The joy with which he carried the treasure home. (K. Gerok.)

Courtiers and conversion

Courtonne, a celebrated pastor of Amsterdam, notorious for the freedom of his preaching, was urged to preach at court. He consented on condition that the household of the Prince of Orange should be present, and that no one should be offended at his freedom of speech. When the time came, a great and distinguished audience assembled, and the preacher took for his text the present subject, which he said contained four subjects of astonishment, which increase one upon the other.

I. A courtier who reads the holy scripture, which is sufficiently surprising.

II. A courtier who owns his ignorance, which is more surprising still.

III. A courtier who asks his inferior to instruct him, which should cause a redoubling of the surprise.

IV. A courtier who is converted, which brings the surprise to a climax. (A. Coquerel.)

How all things co-operate to promote the salvation of a soul desiring to be saved

I. God, by His angel and Spirit.

II. Man. Philip, by his meeting and discourse.

III. Scripture. The prophecy of Isaiah.

IV. Nature. The water by the way. (K. Gerok.)

The Christian teacher’s work and its rewards

The Book of Acts contains a gallery of missionary portraits. One is inspired by studying them, but none leave an impression more distinct and abiding than Philip’s. He appears suddenly; the sketches given of his labours are very short; he quickly disappears. Like Elijah, when he is seen he moves with the Spirit, and is moved by the Spirit. He awakens joy wherever he goes; and his four daughters inherit his spirit and become prophetesses. Consider—

I. Certain characteristics of the Christian teacher’s work.

1. His implicit obedience to the Spirit. The angel said, “Arise and go.” He arose and went. Divine guidance to particular service is often accompanied by special evidence of its source. It is always in perfect accord with the Scriptures; there are providential circumstances pointing towards it; and often the call is emphasised by the counsel of God’s most devoted servants, though no unseen angel now brings His command.

2. His eagerness to impart the gospel. He see a distinguished foreigner on the road. Many a teacher would have said, “He is no scholar for me.” Only a heart full of love to men could have made him quick to obey the Spirit’s direction. Whatever openings we see, we must press into. No one lives where souls are still unsaved, where God does not open a way for him to carry the gospel. Take the first step, and God will point out the next.

3. His usable knowledge of the Scriptures. Strangers interested in the Scriptures meet on common ground. A Frenchman thrown into the company of a German, tried many ways to communicate with him; but neither could speak the language of the other. At last he took from his pocket a little Testament, and pointed to Joh_3:16. The German could not read the language, but the Word was the message dear to his heart. They each looked at the verse, then into each other’s eyes, then clasped hands across the book. Philip had made no immediate preparation, but he had prepared himself for such emergencies, both by experience and study. He could begin right there and preach Jesus.

II. Some of his rewards.

1. He finds a heart prepared to receive the truth. One who is filled with the love of Jesus finds intense delight in kindling that love in others. Philip expected immediate results. It was not his purpose to sow the seed and be content to leave it. He led the eunuch on from willingness to learn to eagerness to be a recognised disciple of Jesus. Such a reward is Divine. We never forget the triumphs of such moments.

2. He found new evidence of being a co-worker with God. What a reward is the evidence that God makes the efforts of His faithful servant effective!

3. Philip secured a witness for the gospel. That which he was so eager to make known would now be proclaimed by another also.

4. Philip filled a life with joy. The eunuch, like Zaccheus, like the Philippian jailor, like countless thousands more, rejoiced because he had found Christ as his Saviour. Wherever Philip goes, he leaves a trail of joy behind him. Samaria rejoices in his presence: so did also the desert. (Monday Club Sermons.)

Four noble guides to the way of salvation

I. The voice in one’s heart, which longs after God.

II. The intimation of scripture, which points to Christ.

III. The guidance of the ministry, which explains both the presentiments of the heart and the counsels of Scripture.

IV. The efficacy of the sacrament, which seals to us the Divine grace, and nourishes and strengthens within us the Divine life. (K. Gerok.)

EBC, "EVAGELISTIC WORK I THE PHILISTIES’ LAD.

I HAVE united these two incidents, the conversion of the Ethiopian eunuch and the mission of St. Peter to the people of Lydda, Sharon, and Joppa, because they relate to the same district of country and they happened at the same period, the pause which ensued between the martyrdom of St. Stephen and the conversion of St. Paul. The writer of the Acts does not seem to have exactly followed chronological order in this part of his story. He had access to different authorities or to different diaries. He selected as best he could the details which he heard or read, and strove to weave them into a connected narrative. St. Luke, when gathering up the story of these earliest days of the Church’s warfare, must have laboured under great difficulties which we now can scarcely realise. It was doubtless from St. Philip himself that our author learned the details of the eunuch’s conversion and of St. Peter’s labours. St. Luke and St. Paul tarried many days with St. Philip at Caesarea. Most probably St. Luke had then formed no intention of writing either his Gospel or his apostolic history at that period. He was urged on simply by that unconscious force which shapes our lives and leads us in a vague way to act in some special direction. A man born to be a poet will unconsciously display his tendency. A man born to be a historian will be found, even when he has formed no definite project, note-book in hand, jotting down the impressions of the passing hour or of his current studies. So probably was it with St. Luke. He could not help taking notes of conversations he heard, or making extracts from the documents he chanced to meet; and then when he came to write he had a mass of materials which it was at times hard to weave into one continuous story within the limits he had prescribed to himself. One great idea, indeed, to which we have often referred, seems to have guided the composition of the first portion of the apostolic history. St. Luke selected, under Divine guidance, certain representative facts and incidents embodying great principles, typical of future developments. This is the golden thread which runs through the whole of this book, and specially through the chapters concerning which we speak in this volume, binding together and uniting in one organic whole a series of independent narratives.

I. The two incidents which we now consider have several representative aspects. They may be taken as typical of evangelistic efforts and the qualifications for success in them. Philip the deacon is aggressive, manysided, flexible, and capable of adapting himself to diverse temperaments, whether those of the Grecian Jews at Jerusalem, the Samaritans in central Palestine, or the Jewish proselytes from distant Africa. Peter is older, narrower, cannot so easily accommodate himself to new circumstances. He confines himself, therefore, to quiet work amongst the Jews of Palestine who have been converted to Christ as the result of the four years’ growth of the Church. "As Peter went throughout all parts, he came down also to the saints which dwelt at Lydda." This incident represents to us the power and strength gained for the cause of Christ by intellectual training and by wider culture. It is a lesson needed much in the great mission field. It has hitherto been too much the fashion to think that while the highest culture and training are required for the ministry at home, any half-educated teacher, provided he be in earnest, will suffice for the work of preaching to the heathen. This is a terrible mistake, and one which has seriously injured the progress of religion. It is at all times a dangerous thing to despise one’s adversary, and we have fallen into the snare when we have despised systems like Buddhism and Hindooism, endeavouring to meet them with inferior weapons. The ancient religions of the East are founded on a subtle philosophy, and should be met by men whose minds have received a wide and generous culture, which can distinguish between the chaff and the

wheat, rejecting what is bad in them while sympathising with and accepting what is good. The notices of Philip and Stephen and their work, as contrasted with that of St. Peter, proclaimed the value of education, travel, and thought in this the earlier section of the Acts, as the labours of St. Paul declare it in the days of Gentile conversion. The work of the Lord, whether among Jews or Gentiles, is done most effectually by those whose natural abilities and intellectual sympathies have been quickened and developed. A keen race like the Greeks of old or the Hindoos of the present, are only alienated from the very consideration of the faith when it is presented in a hard, narrow, intolerant, unsympathetic spirit. The angel chose wisely when he selected the Grecian Philip to bear the gospel to the Ethiopian eunuch, and left Peter to minister to Aeneas, to Tabitha, and to Simon the tanner of Joppa; simple souls, for whom life glided smoothly along, troubled by no intellectual problems and haunted by no fearful doubts.

II. Again, we may remark that these incidents and the whole course of Church history at this precise moment show the importance of clear conceptions as to character, teaching, and objects. The Church at this time was vaguely conscious of a great mission, but it had not made up its mind as to the nature of that mission, because it had not realised its own true character, as glad tidings of great joy unto all nations. And the result was very natural: it formed no plans for the future, and was as yet hesitating and undecided in action. It was with the Church then as in our everyday experience of individuals. A man who does not know himself, who has no conception of his own talents or powers, and has formed no idea as to his object or work in life, that man cannot be decided in action, he cannot bring all his powers into play, because he neither knows of their existence, nor where and how to use them. This is my explanation of the great difference manifest on the face of our history as between the Church and its life before and after the conversion of Cornelius. It is plain that there was a great difference in Church life and activity between these two periods. Whence did it arise? The admission of the Gentiles satisfied the unconscious cravings of the Church. She felt that at last her true mission and her real object were found, and, like a man of vigorous mind who at last discovers the work for which nature has destined him, she flung herself into it, and we read no longer of mere desultory efforts, but of unceasing, indefatigable, skilfully-directed labour; because the Church had at last been taught by God that her great task was to make all men know the riches hidden in Christ Jesus. We have in this fact a representative lesson very necessary for our time. Men are now very apt to mistake mistiness for profundity, and clearness of conception for shallowness of thought. This feeling intrudes itself into religion, and men do not take the trouble to form clear conceptions on any subject, and they lapse therefore into the very weakness which afflicted the Church prior to St. Peter’s vision. The root of practical, vigorous action is directly assailed if men have no clear conceptions as to the nature, the value, and the supreme importance of the truth. If, for instance, a man cherishes the notion, now prevalent in some circles, that Mahometanism is the religion suited for the natives of Africa, how will he make sacrifices either of time, of money, or of thought, to make the Gospel known to that great continent? I do not say that we should seek to have sharp and clear conceptions on all points. There is no man harder, more unsympathetic with the weak, more intolerant of the slightest difference, more truly foolish and short-sighted, than the man who has formed the clearest and sharpest conceptions upon the profoundest questions, and is ready to decide offhand where the subtlest and deepest thinkers have spoken hesitatingly. That man does not, in the language of John Locke, recognise the length of his own tether. He wishes to make himself the standard for every one else, and infallibly brings discredit on the possession of clear views on any topics. There are vast tracts of thought upon which we must be content with doubt, hesitancy, and mistiness; but the man who wishes to be a vigorous, self-sacrificing servant of Jesus Christ must seek diligently for clear, broad, strong conceptions on such great questions as the value of the soul, the nature of God, the person of Jesus Christ, the work of the Spirit, and all the other truths which the Apostles’ Creed sets forth as essentially bound up with these doctrines. Distinct and strong convictions alone on such points form for the soul the basis of a decided and fruitful-Christian activity; as such decided convictions energised

the whole life and character of the blessed apostle of love when writing. "We know that we are of God, and the whole world lieth in the evil one."

III. Now turning from such general considerations, we may compare the two incidents, St. Philip’s activities and St. Peter’s labours, in several aspects. We notice a distinction in their guidance. Greater honour is placed on Philip than upon Peter. An angel speaks to Philip, while St. Peter seems to have been left to that ordinary guidance of the Spirit which is just as real as any external direction, such as that given by an angel, but yet does not impress the human mind or supersede its own action, as the external direction does. Dr. Goulburn, in an interesting work from which I have derived many important hints, suggests that the external message of the angel directing Philip where to go may have been God’s answer to the thoughts and doubts which were springing up in His servant’s mind. The incident of Simon Magus may have disturbed St. Philip. He may have been led to doubt the propriety of his action in thus preaching to the Samaritans and admitting to baptism a race hitherto held accursed. He had dared to run counter to the common opinion of devout men, and one result had been that such a bad character as Simon Magus had crept into the sacred fold. The Lord who watches over His people and sees all their difficulties, comes therefore to his rescue, and by one of His ministering spirits conveys a message which assures His fainting servant of His approval and of His guidance. Such is Dr. Goulburn’s explanation, and surely it is a most consoling one, of which every true servant of God has had his own experience. The Lord even still deals thus with His people. They make experiments for Him, as Philip did; engage in new enterprises and in fields of labour hitherto untried; they work for His honour and glory alone; and perhaps they see nothing for a time but disaster and failure. Then, when their hearts are cast down and their spirits are fainting because of the way, the Lord mercifully sends them a message by some angelic hand or voice, which encourages and braces them for renewed exertion.

An external voice of an angel may, in the peculiar circumstances of the case, have directed St. Philip. But the text does not give us a hint as to the appearance or character of the messenger whom God used on this occasion. The Old and New Testament alike take broader views of Divine messengers, and of angelic appearances generally, than we do. A vision, a dream, a human agent, some natural circumstance or instrument, all these are in Holy Scripture or in contemporary literature styled God’s angels or messengers. Men saw then more deeply than we do, recognised the hand of a superintending Providence where we behold only secondary agents, and in their filial confidence spoke of angels where we should only recognise some natural power. Let me quote an interesting illustration of this. Archbishop Trench, speaking, in his "Notes on the Miracles," of the healing of the Impotent Man at Bethesda, and commenting on Joh_5:4, a verse which runs thus, "For an angel of the Lord went down at certain seasons into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole, with whatsoever disease he was holden," thus enunciates the principle which guided the ancient Christians, as well as the Jews, in this matter. He explains the origin of this verse, and the manner in which it crept into the text of the New Testament. "At first, probably, a marginal note, expressing the popular notion of the Jewish Christians concerning the origin of the healing power which from time to time the waters of Bethesda possessed, by degrees it assumed the shape in which we now have it." The Archbishop then proceeds to speak of the Hebrew view of the world as justifying such expressions. "For the statement itself, there is nothing in it which need perplex or offend, or which might not find place in St. John. It rests upon that religious view of the world which in all nature sees something beyond and behind nature, which does not believe that it has discovered causes when, in fact, it has only traced the sequence of phenomena, and which everywhere recognises a going forth of the immediate power of God, invisible agencies of His, whether personal or otherwise, accomplishing. His will." The whole topic of angelic agencies is one that has been much confused for us by the popular notions about angels, notions which affect every one, no matter how they imagine themselves raised above the vulgar

herd. When men speak or think of angelic appearances, they think of angels as they are depicted in sacred pictures. The conception of young men clad in long white and shining raiment, with beautiful wings dependent from their shoulders and folded by their sides, is an idea of the angels and angelic life derived from mediaeval painters and sculptors, not from Holy Writ. The important point, however, for us to remember is that Philip here moved under external direction to the conversion of the eunuch. The same Spirit which sent His messenger to direct Philip, led Peter to move towards exactly the same southwestern quarter of Palestine, where he was to remain working, meditating, praying till the hour had come when the next great step should be taken and the Gentiles admitted as recognised members of the Church.

IV. This leads us to the next point. Philip and Peter were both guided, the one externally, the other internally; but whither? They were led by God into precisely the same southwestern district of Palestine. Peter was guided, by one circumstance after another, first to Lydda and Sharon, and then to Joppa, where the Lord found him when he was required at the neighbouring Caesarea to use the power of the keys and to open the door of faith to Cornelius and the Gentile world. Our narrative says nothing, in St. Peter’s case, about providential guidance or heavenly direction, but cannot every devout faithful soul see here the plain proofs of it? The book of the Acts makes no attempt to improve the occasion, but surely a soul seeking for light and help will see, and that with comfort, the hand of God leading St. Peter all unconscious, and keeping him in readiness for the moment when he should be wanted. We are not told of any extraordinary intervention, and yet none the less the Lord guided him as really as He guided Philip, that his life might teach its own lessons, by which we should order our own. And has not every one who has devoutly and faithfully striven to follow Christ experienced many a dispensation exactly like St. Peter’s? We have been led to places, or brought into company with individuals, whereby our future lives have been ever afterwards affected. The devout mind in looking back over the past will see how work and professions have been determined for us, how marriages have been arranged, how afflictions and losses have been made to work for good.; so that at last, surveying, like Moses, life’s journey from some Pisgah summit, when its course is well-nigh run, God’s faithful servant is enabled to rejoice in Him because even in direct afflictions He has done all things well. A view of life like that is strictly warranted by this passage, and such a view was, and still is, the sure and secret source of that peace of God which passeth all understanding. Nothing can happen amiss to him who has Almighty Love as his Lord and Master. St. Peter was led, by one circumstance after another, first to Lydda, which is still an existing village, then, farther, into the vale of Sharon, celebrated from earliest time for its fertility, and commemorated for its roses in the Song of Solomon, (Son_2:1, Isa_33:9) till finally he settles down at Joppa, to wait for the further indications of God’s will.

But how about Philip, to whom the Divine messenger had given a heavenly direction? What was the message so imparted? An angel of the Lord spake unto Philip, saying, "Arise, and go toward the south, unto the way that goeth down from Jerusalem unto Gaza: the same is desert." Now we should here carefully remark the minute exactness of the Acts of the Apostles in this place, because it is only a specimen of the marvellous geographical and historical accuracy which distinguishes it all through, and is every year receiving fresh illustrations. Gaza has always been the gateway, of Palestine. Invader after invader, when passing from Egypt to Palestine, has taken Gaza in his way. It is still the trade route to Egypt, along which the telegraph line runs. It was m the days of St. Philip the direct road for travellers like the Ethiopian eunuch, from Jerusalem to the Nile and the Red Sea. This man was seeking his home in Central Africa, which he could reach either by the Nile or by the sea, and was travelling therefore along the road from Jerusalem to Gaza. The Acts, again, distinguishes one particular road. There were then, and there are still, two great roads leading from Jerusalem to Gaza, one a more northern road, which ran through villages and cultivated land, as it does to this day. The other was a desert road, through districts inhabited then as now by the wandering Arabs of the desert alone. Travellers have often,

remarked on the local accuracy of the angel’s words when directing Philip to a road which would naturally be taken only by a man attended by a considerable body of servants able to ward off attack, and which was specially suitable, by its lonely character, for those prolonged conversations which must have passed between the eunuch and his teacher. Cannot we see, however, a still more suggestive and prophetic reason for the heavenly direction? In these early efforts of the Apostles and their subordinates we read nothing of missions towards the east. All their evangelistic operations lay, in later times, towards the north and northwest, Damascus, Antioch, Syria, and Asia Minor, while in these earlier days they evangelised Samaria, which was largely pagan, and then worked down towards Gaza and Caesarea and the Philistine country, which were the strongholds of Gentile and European influence, -the Church indicated in St. Luke’s selection of typical events; the Western, the European destiny working strong within. It already foretold, vaguely but still surely, that, in the grandest and profoundest sense,

"Westward the course of Empire takes its way"

that the Gentile world, not the Jewish, was to furnish the most splendid triumphs to the soldiers of the Cross. Our Lord steadily restrained Himself within the strict bounds of the chosen people, because His teaching was for them alone. His Apostles already indicate their wider mission by pressing close upon towns and cities, like Gaza and Caesarea, which our Lord never visited, because they were the strongholds and chosen seats of paganism. The providential government of God, ordering the future of His Church and developing its destinies, can thus be traced in the unconscious movements of the earliest Christian teachers. Their first missionary efforts in Palestine are typical of the great work of the Church in the conversion of Europe.

V. St. Philip was brought from Samaria, in the centre, to the Gaza road leading from Jerusalem to the coast; and why? Simply in order that he might preach the Gospel to one solitary man, the eunuch who was treasurer to Candace, Queen of the Ethiopians. Here again we have another of those representative facts which are set before us in the earlier portion of this book. On the day of Pentecost, Jews from all parts of the Roman Empire, and from the countries bordering upon the east of that Empire, Parthians, Medes, Elamites, and Arabians, came in contact with Christianity. Philip had ministered in Samaria to another branch of the circumcision, but Africa, outside the Empire at least, had as yet no representative among the firstfruits of the Cross. But now the prophecy of the sixty-eighth Psalm was to be fulfilled, and "Ethiopia was to stretch out her hands unto God." We have the assurance of St. Paul himself that the sixty-eighth Psalm was a prophecy of the ascension of Christ and the outpouring of the Holy Ghost. In Eph_4:8 he writes, quoting from the eighteenth verse, "Wherefore He saith, when He ascended up on high, He led captivity captive and gave gifts unto men." And then he proceeds to enumerate the various offices of the apostolic ministry, with their blessed tidings of peace and salvation, as the gifts of the Spirit which God had bestowed through the ascension of Jesus Christ. And now, in order that no part of the known world might want its Jewish representative, we have the conversion of this eunuch, who, as coming from Ethiopia, was regarded in those times as intimately associated with India.

Let us see, moreover, what we are told concerning this typical African convert. He was an Ethiopian by birth, though he may have been of Jewish descent, or perhaps more probably a proselyte, and thus an evidence of Jewish zeal for Jehovah. He was a eunuch, and treasurer of Candace, Queen of the Ethiopians. He was like Daniel and the three Hebrew children in the court of the Chaldaean monarch. He had utilised his Jewish genius and power of adaptation so well that he had risen to high position. The African queen may have learned, too, as Darius did, to trust his Jewish faith and depend upon a man whose conduct was regulated by Divine law and principle. This power of the Jewish race, leading them to high place amid foreign nations and in alien courts, has been manifested in their history from the earliest times. Moses, Mordecai, and Esther, the Jews in Babylon, were types and prophecies of the greatness which has awaited their descendants scattered among the Gentiles in our own time. This eunuch was treasurer of

Candace, Queen of the Ethiopians. Here again we find another illustration of the historical and geographical accuracy of the Acts of the Apostles. We learn from several contemporary geographers that the kingdom of Meroe in Central Africa was ruled for centuries by a line of female sovereigns whose common title was Candace, as Pharaoh was that of the Egyptian monarchs. There were, as we have already pointed out, large Jewish colonies in the neighbourhood of Southern Arabia and all along the coast of the Red Sea. It was very natural, then, that Candace should have obtained the assistance of a clever Jew from one of these settlements. A question has been raised, indeed, whether the eunuch was a Jew at all, and some have regarded him as the first Gentile convert. The Acts of the Apostles, however, seems clear enough, on this point. Cornelius is plainly put forward as the typical case which decided the question of the admission of the Gentiles to the benefits of the covenant of grace. Our history gives not the faintest hint that any such question was even distantly involved in the conversion and baptism of the Ethiopian. Nay, rather, by telling us that he had come to Jerusalem for the purpose of worshipping God, it indicates that he felt himself bound, as far as he could, to discharge the duty of visiting the Holy City and offering personal worship there once at least in his lifetime. Then, too, we are told of his employment when Philip found him. "He was returning, and sitting in his chariot read Esaias the prophet." His attention may have been called to this portion of Holy Scripture during his visit to the temple, where he may have come in contact with the Apostles or with some other adherents of the early Church. At any rate he was employing his time in devout pursuits, he was making a diligent use of the means of grace so far as he knew them; and then God in the course of His providence opened out fresh channels of light and blessing, according to that pregnant saying of the Lord, "If any man will do God’s will, he shall know of the doctrine." The soul that is in spiritual perplexity or darkness need not and ought not to content itself with apathy, despair, or idleness. Difficulties will assault us on every side so long as we remain here below.

We cannot escape from them because our minds are finite and limited. And some are ready to make these difficulties an excuse for postponing or neglecting all thoughts concerning religion. But quite apart from the difficulties of religion, there are abundant subjects on which God gives us the fullest and plainest light. Let it be ours, like the Ethiopian eunuch, to practise God’s will so far as He reveals it, and then, in His own good time, fuller revelations will be granted, and we too shall experience, as this Ethiopian did, the faithfulness of His own promise, "Unto the righteous there ariseth up light in the darkness." The eunuch read the prophet Esaias as he travelled, according to the maxim of the rabbis that "one who is on a journey and without a companion should employ his thoughts on the study of the law." He was reading the Scriptures aloud, too, after the manner of Orientals; and thus seeking diligently to know the Divine will, God vouchsafed to him by the ministry of St. Philip that fuller light which he still grants, in some way or other, to every one who diligently follows Him.

And then we have set forth the results of the eunuch’s communion with the heaven-sent messenger. There was no miracle wrought to work conviction. St. Philip simply displayed that spiritual power which every faithful servant of Christ may gain in some degree. He opened the Scriptures and taught the saving doctrine of Christ so effectually that the soul of the eunuch, naturally devout and craving for the deeper life of God, recognised the truth of the revelation. Christianity was for the Ethiopian its own best evidence, because he felt that it answered to the wants and yearnings of his spirit. We are not told what the character of St. Philip’s discourse was. But we are informed what the great central subject of his disclosure was. It was Jesus. This topic was no narrow one. We can gather from other passages in the Acts what was the substance of the teaching bestowed by the missionaries of the Cross upon those converted by them. He must have set forth the historic facts which are included in the Apostles’ Creed, the incarnation, the-miracles, death, resurrection, and ascension of Christ, and the institution of the sacrament of baptism, as the means of entering into the Church. This we conclude from the eunuch’s question

to Philip, "See, here is water; what doth hinder me to be baptised?" Assuredly Philip must have taught him the appointment of baptism by Christ; else what would have led the eunuch to propound such a request? Baptism having been granted in response to this request, the eunuch proceeded on his homeward journey, rejoicing in that felt sense of peace and joy. and spiritual satisfaction which true religion imparts; while Philip is removed to another field of labour, where God has other work for him to do. He evangelised all through the Philistine country, preaching in all the cities till he came to Caesarea, where in later years he was to do a work of permanent benefit for the whole Church, by affording St. Luke the information needful for the composition of the Acts of the Apostles.

VI. Let us in conclusion note one other point. Our readers will have noticed that we have said nothing concerning the reply of Philip to the eunuch’s question, "What doth hinder me to be baptised?" The Authorised Version then inserts ver. 37 (Act_8:37), which runs thus: "And Philip said, If thou believest with all thy heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God." While if we take up the Revised Version we shall find that the revisers have quite omitted this verse in the text, placing it in the margin, with a note stating that some ancient authorities insert it wholly or in part. This verse is now given up by all critics as an integral part of the original text, and yet it is a very ancient interpolation, being found in quotations from the Acts as far back as the second century. Probably its insertion came about somehow thus, much the same as in the case of Joh_5:4, to which we have already referred in this chapter. It was originally written upon the margin of a manuscript by some diligent student of this primitive history. Manuscripts were not copied in the manner we usually think. A scribe did not place a manuscript before him and then slowly transcribe it, but a single reader recited the original in a scriptorium or copying-room, while a number of writers rapidly followed his words. Hence a marginal note on a single manuscript might easily be incorporated in a number of copies, finding a permanent place in a text upon which it was originally a mere pious reflection. Regarding this thirty-seventh verse, however, not as a portion of the text written by St. Luke, but as the second-century comment or note on the text, it shows us what the practice of the next age after the Apostles was. A profession of faith in Christ was made by the persons brought to baptism, and probably these words, "I believe that Jesus Christ is the Son of God," was the local form of the baptismal creed, wherever this note was written. Justin Martyr in his first "Apology," chap. 61, intimates that such a profession of belief was an essential part of baptism, and this form, "I believe that Jesus Christ is the Son of God," may have been the baptismal formula used in the ritual appointed for these occasions. Some persons indeed have thought that this short statement represented the creed of the Church of the second century. This raises a question which would require a much longer treatment than we can now bestow upon it. Caspari, an eminent Swedish theologian, has discussed this point at great length in a work which the English student will find reviewed arid analysed in an article by Dr. Salmon published in the Contemporary Review for August, 1878, where that learned writer comes to the conclusion that the substance of the Apostles’ Creed dates back practically to the time of the Apostles. And now, as I am concluding this book, an interesting confirmation of this view comes to us from an unexpected quarter. The " Apology" of Aristides was a defence of Christianity composed earlier even than those of Justin Martyr. Eusebius fixes the date of it to the year 124 or 125 A.D. It was at any rate one of the earliest Christian writings outside the Canon. It had been long lost to the Christian world. We knew nothing of its contents, and were only aware of its former existence from the pages of the Church history of Eusebius. Two years ago it was found by Professor J. Rendel Harris, in Syriac, in the Convent of St. Catharine on Mount Sinai, and has just been published this month of May, 1891, by the Cambridge University Press. It is a most interesting document of early Christian times, showing us how the first Apologists defended the faith and assailed the superstitions of paganism. Professor Harris has added notes to it which are of very great value. He points out the weak points in paganism which the first Christians used specially to assail. Aristides’ "Apology" is of peculiar value in this aspect. It shows us how the first generation after

the last Apostle was wont to deal with the false gods of Greece, Rome, and Egypt. It is, however, of special importance as setting forth from a new and unexpected source how the early Christians regarded their own faith, how they viewed their own Christianity, and in what formularies they embodied their belief. Professor Harris confirms Dr. Salmon’s contention set forth in the article to which we have referred. In the time of Aristides the Christians of Athens, for Aristides was an Athenian philosopher who had accepted Christianity, were at one with those of Rome and with the followers of Catholic Christianity ever since. Aristides wrote, according to Eusebius, in 124 A.D.; but still we can extract from his "Apology" all the statements of the Apostles’ Creed in a formal shape. Thus Professor Harris restores the Creed as professed in the time of Aristides, that is, the generation after St. John, and sets it forth as follows:-

"We believe in one God Almighty, Maker of Heaven and Earth: And in Jesus Christ His Son, Born of the Virgin Mary. He was pierced by the Jews, He died and was buried; The third day He rose again; He ascended into Heaven. He is about to come to judge."

This "Apology" of Aristides is a most valuable contribution to Christian evidence, and raises high hopes as to what we may yet recover when the treasures of the East are explored. The "Diatessaron" of Tatian was a wondrous find, but the recovery of the long-lost " Apology" of Aristides endows us with a still more ancient document, bringing us back close upon the very days of the Apostles. As this discovery has only been published when these pages are finally passing through the press, I must reserve a farther notice of it for the preface to this volume.

HAWKER 26-40. "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. (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 Isaiah 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 Isaiah, 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.

We have great cause to be thankful, for the insertion of this very interesting record in this book of God; as it forms so beautiful a comment upon that part of Isaiah’s writings, what hath been, and ever must be, dear to the Church: I mean the fifty-third Chapter of his Prophecy (Isa 53). Though we might have discovered, under divine teaching, much of Christ, in what the Prophet hath there written; yet we might have hesitated, in decidedly asserting, as we now do, and from an authority not to be questioned, that the Prophet wholly referred to the Lord Jesus Christ, in all that he hath there delivered. And was it not gracious then in God the Spirit, to put the matter beyond all doubt, when he commissioned Philip, and taught him from the same Scripture, to

preach Jesus?

By the ministry of an Angel Philip is directed to go towards the wilderness of Judaea. It is very blessed, when ministers are sent forth by an immediate call of the Holy Ghost. It becomes the most infallible testimony of success, Act_16:9-14; 1Th_1:9-10. The wilderness, in this case, shall blossom as the rose, Isa_35:1. This Ethiopian, though he had been at Jerusalem, was returning as dark, and ignorant, as he came. But the Lord, though he found not Christ in the temple, was pleased to send a special messenger after him, that he might find him in the desert. And frequently the Lord throws a damp upon ordinances, in order to teach his people, that it is not by means of grace only, the Lord doth always work. The Lord hath blessed, and doth bless the means: and his people are commanded to make use of them, and attend them: but they are not unfrequently led to see, that the Lord works without them, as well as with them, according to the purposes of his own holy will and pleasure.

Everything in the relation of this sweet scriptural record is beautiful and interesting. The Holy Ghost directing Philip to go near to the chariot, and converse with the Ethiopian: the teachable mind which the Lord had given to this man: the having the Prophecy of Isaiah with him in his chariot, that Philip might preach from; and the portion which the man had been reading: all these, were in the predisposing circumstances of the Lord, to bring about the great event, which the Lord all along had intended. And it is very blessed sometimes to see, how corresponding things are made to meet together, in the accomplishment of the Lord’s purpose. It were unnecessary to offer any comment upon this blessed portion of Isaiah’s prophecy. The whole life and ministry of the Lord Jesus, and especially the concluding scenes of both, at his crucifixion and death, are direct in point; and so complete a paraphrase of the prophecy, as if it had been written after the events took place, instead of a prediction, so many hundred years before.

The question of the Ethiopian, to whom it referred, was highly proper, and which gave occasion to Philip to preach Jesus yet more fully. He took for his text these words of the prophet: but no doubt he amplified the subject, and held forth the Lord in all the endearing features of character. But what I chiefly wish may be impressed on the Reader’s mind is, what God the Holy Ghost hath said, and on which too much emphasis cannot be laid, then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus. Reader! do not overlook the whole burden of Philip’s preaching was Jesus. This was his text and sermon in the city of Samaria (Act_8:5) and the same was his text and sermon in the desert of Judaea. He found enough in this one text, and subject, for every preaching. Oh! that all modern Preachers could, and would, do the same.

What a short but comprehensive system of faith Philip made of it; And yet how very full, and to the point. In the belief of Jesus Christ the Son of God, is contained all the grand and leading doctrines of the everlasting Covenant. The separation of Philip from the Eunuch is very striking: and serves to teach us, that when the Lord’s purposes are accomplished, it matters not how the instrument performing the Lord’s will is removed. Philip was found at Azotus, about thirty miles distant, if, (as some suppose,) Ashdod was the same place, 1Sa_6:17. And the Eunuch went on his way rejoicing. A new light shined in upon him; and a new life the Lord enabled him to enter upon. Well might he rejoice in hope of the glory of God!

27 So he started out, and on his way he met an Ethiopian[a] eunuch, an important official in charge of all the treasury of the Kandake (which means “queen of the Ethiopians”). This man had gone to Jerusalem to worship,

BARES, "A man of Ethiopia - Gaza was near the confines between Palestine and Egypt. It was in the direct road from Jerusalem to Egypt. “Ethiopia” was one of the great kingdoms of Africa, part of which is now called Abyssinia. It is frequently mentioned in Scripture under the name of “Cush.” But “Cush” comprehended a much larger region, including the southern part of Arabia, and even sometimes the countries adjacent to the Tigris and Euphrates. Ethiopia proper lay south of Egypt, on the Nile, and was bounded north by Egypt, that is, by the cataracts near Syene; east by the Red Sea, and perhaps part by the Indian Ocean; south by unknown regions in the interior of Africa; and west by Libya and the deserts. It comprehended the modern kingdoms of Nubia or Sennaar, and Abyssinia. The chief city in it was the ancient Meroe, situated on the island or tract of the same name, between the Nile and Ashtaboras, not far from the modern Shendi Robinson’s Calmet).

An eunuch ... - See the notes on Mat_19:12. Eunuchs were commonly employed in attendance on the females of the harem; but the word is often used to denote “any confidential officer, or counselor of state.” It is evidently so used here.

Of great authority - Of high rank; an officer of the court. It is clear from what follows that this man was a Jew. But it is known that Jews were often raised to posts of high honor and distinction in foreign courts, as in the case of Joseph in Egypt, and of Daniel in Babylon.

Under Candace ... - Candace is said to have been the common name of the queens of Ethiopia, as “Pharaoh” was of the sovereigns of Egypt. This is expressly stated by Pliny (Nat. History, 7:29). His words are: “The edifices of the city were few; a woman reigned there of the name of Candace, which name had been transmitted to these queens for many years.” Strabo mentions also a queen of Ethiopia of the name of Candace. Speaking of an insurrection against the Romans, he says, “Among these were the officers of queen Candace, who in our days reigned over the Ethiopians.” As this could not have been the Candace mentioned here, it is plain that the name was common to these queens - a sort of royal title. She was probably queen of Meroe, an important part of Ethiopia (Bruce’s Travels, vol. ii, p. 431; Clarke).

Who had the charge ... - The treasurer was an officer of high trust and responsibility.

And had come ... - This proves that he was a Jew, or at least a Jewish proselyte. It was customary for the Jews in foreign lands, as far as practicable, to attend the great feasts at Jerusalem. He had gone up to attend the Passover, etc. See the notes on Act_2:5.

CLARKE, "A man of Ethiopia - ◌םחס ◌יטיןר should be translated an Ethiopian, for the reasons given on Act_7:2.

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.

Of great authority - ◌ץםב Ϛחע, A perfect lord chamberlain of the royal household; or, rather, her treasurer, for it is here said, he had charge of all her treasure, חם וני נבףחע פחע דבזחע בץפחע. The apparent Greek word ◌בזב , 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 seenArms, 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: װןץפשם ה’ Ϛ חףבם ךבי ןי גבףיכיףףחע ח ךבט, סבפחדןי פחע ◌בםהבךחע ’ , חלבע חסמו פשם ◌יטיןנשם

נונחסשוםח פןם ןצטבכלןם, בםהסיךח פיע דץםח , “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.

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.

GILL, "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.

HERY, "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.

JAMISO, "a man of Ethiopia — Upper Egypt, Meroe.

an eunuch of great authority — Eunuchs were generally employed for confidential offices in the East, and to some extent are still.

Candace — the family name of the queens of Upper Egypt, like Pharaoh, Caesar, etc. (as appears from classic authors).

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).

RWP, "A eunuch of great authority (eunouchos�dunastēs). Eunuchs were often

employed by oriental rulers in high posts. Dynasty comes from this old word dunastēsused 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.

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.

Treasure (gazēs). Persian word, common in late Greek and Latin for the royal

treasure, here only in the N.T.

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).

CALVI, "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 WOME 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, (Ephesians 2:14.)

Whereas the eunuch came to Jerusalem to worship, it must not be accounted any superstition. He might, IDEED, 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 ACCOUT 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)

COKE, "Acts 8:27-28. A man of Ethiopia, an eunuch, &c.— A certain Ethiopian eunuch, a grandee of Candace, &c. See the note on Genesis 37:36. It appears that Candace was a name common to several of the queens who reigned in Meroe, a part of Ethiopia to the south of Egypt. Perhaps the eunuch had been lately brought over to the Jewish religion; to which it is plain he was a proselyte, and so was not much acquainted with the national expectation of a Messiah, and much less with their prophesies. See Acts 8:31. Probably the chariot in which he was sitting was something in the form of our chaises with four wheels; for though the eunuch did not guide it himself, there was room for another person to come and sit with him: the driver therefore seems to have sat on a seat by himself.

COSTABLE, "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. Isaiah 56:3-8; Psalms 68:31). The name "Ethiopia" at this time described a kingdom located south of modern Egypt in Sudan (i.e., ubia). It lay between the first ile cataract at Aswan and the modern city of Khartoum, many hundreds of miles from Jerusalem.

"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." [ote: Tannehill, 2:109. See Herodotus 2.22, 3.101; and Philostratus, The Life of Apollonius 6.1. See also J. Daniel Hays, "The Cushites: A Black ation in the Bible," Bibliotheca Sacra 153:612 (October-December 1996):408.]There is no evidence that there was prejudice based on skin color in antiquity. [ote: Witherington, p. 295.]

". . . in ancient Greek historiographical works there was considerable interest in Ethiopia and Ethiopians precisely because of their ethnic and racially distinctive features.... Furthermore, in the mythological geography of the ancient Greek historians and other writers as well, Ethiopia was quite frequently identified with the ends of the earth ... in a way that Rome most definitely was not. We are entitled, then, to suspect that Luke the historian has decided to portray in miniature a foreshadowing of the fulfillment of the rest of Jesus' mandate (Acts 1:1) in Acts 8 ..." [ote: Ibid., p. 290.]Candace was the dynastic title of the queen mother who at this time served as the head of THE GOVERMET in Ethiopia. Her personal name was evidently Amanitare (sometimes spelled Amantitere; A.D. 25-41). [ote: Piers T. Crocker, "The City of Meroe and the Ethiopian Eunuch," Buried History 22:3 (September 1986):67.] 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 ear Eastern GOVERMET POSITIOS to be castrated. This prevented them from 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, Genesis 39:1) and in other Greek writings describing a high military or political figure. [ote: Longenecker, p. 363.] This eunuch may, therefore, not have been emasculated but simply a high official. Some scholars believe he was both. [ote: E.g., Barrett, pp. 425-26; and Witherington, p. 296.] Luke repeatedly referred to him as a eunuch (Acts 8:27; Acts 8:34; Acts 8:36; Acts 8:38-39). Emasculated men could not participate fully in Israel's worship (Deuteronomy 23:1).

This official had made a pilgrimage to worship Yahweh. Somehow he had heard of Him and had come to reverence Him. He was making the trip home, probably to the capitol city of Meroe, in his "covered wagon." [ote: Bruce, COMMETARY on . . ., p. 186.] While traveling, he was reading the Septuagint translation of Isaiah's prophecy (i.e., Isaiah 53:7-9; cf. Isaiah 56:3-8). Perhaps he had purchased this roll of Isaiah in Jerusalem.

"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." [ote: Marshall, The Acts . . ., p. 162.]It was unusual for a non-Jew to possess a personal copy of the Old Testament. [ote: Longenecker, p. 363.] Scrolls were expensive in the first century, but this man could afford one. Perhaps he was able to do so because of his high GOVERMET POSITIO, or perhaps he had only a part of Isaiah's prophecy that he or someone else 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 COTIUED 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." [ote: Barclay, p. 70.]"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." [ote: Levinskaya, p. 78. See also pp. 120-26, "God-fearers in the Book of Acts."]

ELLICOTT, "(27) A man of Ethiopia, an eunuch of great authority.—Literally, a eunuch, a potentate. The Ethiopia from which the traveller came was the region so named by the geographers of St. Luke’s time in the upper valley of the ile. Its connection with the Jewish people presents many points of interest. There seems reason to believe that in the time of Manasseh, who (according to the statement in the narrative of Aristeas as to the LXX. translation) formed an alliance with Psammetichus king of Egypt, a considerable body of Jews were sent off to PROTECT the outposts of his kingdom, and it is in reference, probably, to these that Zephaniah speaks of the suppliants of “the daughter of my dispersed beyond the rivers of Ethiopia” (Zephaniah 3:10). Jewish influences had accordingly been at work there for some centuries. They may probably be traced in the piety of the Ethiopian eunuch, Ebed-melech, in the time of Jeremiah (Jeremiah 38:7-13; Jeremiah 39:16-18). Even at an earlier period the hopes of Israel had looked forward to, perhaps had actually seen, the ADMISSIO of Ethiopians among the citizens of Zion (Psalms 87:4), Ethiopia stretching forth her hands unto God (Psalms 68:31). The fact that the traveller had come as a pilgrim or a proselyte, shows (if, as the narrative implies, the latter) that he was a circumcised “proselyte of righteousness.” His baptism was not, like that of Cornelius, the ADMISSIO of a Gentile as such. The word “eunuch” has been taken by some commentators as meaning only “chamberlain,” which is, indeed, the strict etymological sense of the word. Its use in Matthew 19:12, and indeed in later Greek writers generally, is, however, in favour of the literal sense of the word. The strict letter of Deuteronomy

23:1, forbidding the ADMISSIO of such persons into the congregation of the Lord, had been already modified (probably on the assumption that the state was not one which they had brought about by their own act) in favour of the sons of the stranger, the eunuchs “who keep my Sabbaths,” by Isaiah (Isaiah 56:4); and we may well think of St. Luke, as glad to record a proof that the discipline of the Church of Christ was as liberal on this point as the teaching of the Evangelical prophet. It is interesting to note that the first act of the first (Ecumenical Council was to formulate a like rule in dealing with such cases of the kind as then presented themselves (Conc. ic. Song of Solomon 1), admitting those who were not self-mutilated even into the ranks of the clergy.

Under Candace queen of the Ethiopians.—The quantity of the second syllable is uncertain, but the analogy of Canăce is in favour of its being short. The knowledge of the student of Strabo (Strabo, xvii. p. 820) may, perhaps, be traced in the description. He mentions a Queen of Meroט, in Ethiopia, bearing the name of Candace. The occurrence of the same name in Plin. iv. 35, Dion.-Cass. liv. 5, indicates that it was, like Pharaoh, a dynastic name or title. Eusebius (Hist. ii. 1) states that in his time (circ. A.D. 430) the region was still under the rule of a queen, according to the custom of the country.

Who had the charge of all her treasure.—The Greek word for treasure is Gaza, a word of Persian origin, which about this time had come into use both among Greek and Latin writers (Cicero, de Off. ii. 22). The LXX. translators EMPLOY it in Ezra 5:17; Ezra 6:1; Ezra 7:21; Isaiah 39:2. Aristotle (Hist. Plant. viii. 11) is the first Greek writer in whom we find it naturalised. It is not found elsewhere in the ew Testament, but a compound form appears as denoting the treasury of the Temple in Luke 21:1. The coincidence between this Gaza and the name of the town is at least suggestive of the thought that St. Luke saw in it a nomen et omen. The man came from one Gaza, and was going to another; and he, like the man in the parable of Matthew 13:44, found a treasure which he had not looked for, but which came to him as the reward of his diligently seeking.

Had come to Jerusalem for to worship.—The act itself, even prior to the eunuch’s conversion by Philip, was a fulfilment of the hope of the prophet Zephaniah cited above. Whether of Jewish origin or incorporated as a “proselyte of righteousness,” he belonged to “the daughter of the dispersed,” and so long a journey by a man in so high a position was in itself a notable event. He came seeking, we must believe, for LIGHTand wisdom, and they were given him beyond his expectations.

PULPIT, "Was over for had the charge of, A.V.; who for and, A.V. Candace. ACCORDIG to Pithy, the queens of Ethiopia, who reigned at Meroe, were so named through a long course of years ('at. Hist.,' Acts 6:2,Acts 6:5 -37). Dion Cassius speaks of a warlike Queen of Ethiopia of that name, who was brought to terms by Caius Petronius in the year A.U.C. 732 (54.5, 4). Eusebius says that the custom still COTIUED in his day of the Ethiopians being governed by a queen. Had come to Jerusalem, etc. He was doubtless a proselyte of the gate. Eusebius, in

the place above cited, speaks of him as the first Gentile convert, and as the first fruits of the faithful in the whole world. He adds, as Irenaeus before him had hinted (3. 12.8), that he is REPORTED to have preached the gospel to the Ethiopians, by which the prophecy of Psalms 68:31 was fulfilled. Later traditions speak of Candace as baptized by him.

PULPIT, "Acts 8:27-39

The inquiring proselyte.

Give some account of Ethiopia, of the queen of that day, of the office the eunuch occupied, and of the probable means by which he had been made a Jewish proselyte. He was one of those men among the heathen who had been awakened to spiritual AXIETY by the ever-working Spirit of God. He may have had some Jewish connections, through whom he had come to know of Jehovah. We can recognize in him:

1. An inquirer.

2. A spiritually awakened inquirer, one who had come to see that his own personal relations with God were matters of extreme importance.

3. A wise seeker, who had found the revealed Word of God, and was searching it in full confidence that therein was the "eternal life." To such a seeker help will never be long withheld. "God waiteth to be gracious." Philip was divinely guided to meet the eunuch on his return from the holy city, and to join him in the chariot just when he was hopelessly puzzled with his reading. The passage which engaged his attention was one which opened up the applications of truth to sinful souls. The great chapter of the evangelical Isaiah DEALS with human sins, calling them transgressions; and it discloses that wonderful scheme of Divine wisdom and love by which those transgressions were vicariously borne, and borne away. Philip preached unto him Jesus, who "was wounded for our transgressions," on whom the "Lord laid the iniquity of us all," whose "soul was made an offering for sin;" who now saves his people from their sins; from the penalty of their sins, by the virtue of his great sacrifice, from the power of their sinfulness by the cleansing energies of his Holy Spirit. With opened soul the eunuch listened, and the truth dawned upon him; Christ, the Messiah, the Savior, was revealed to him. He believed the record, and longed at once to seal in baptism his faith and love to the crucified One. He thus simply declares his faith, "I believe that Jesus Christ is the Son of God." What was this eunuch's faith? and can we learn from him what the saving faith is? Evidently it was a simple acceptance of and confidence in the testimony rendered by Philip to Christ, based as the testimony was upon the revealed Word of God. And that is faith still—receiving the record which God hath given us of his Son, and acting on the record. Faith is the great difficulty in the way of seekers, yet, when it is won, it seems strange that so simple a matter should have hindered. Some of the expressions and figures of Scripture may help us.

I. To BELIEVE I CHRIST IS TO APPREHED OR LAY HOLD OF HIM. AS St. Peter, sinking in the waters, put out his hand and grasped the offered hand of Christ, so our souls, sinking in sin and despair, by faith lay hold of the strong, rescuing Savior.

II. To BELIEVE I CHRIST IS TO RECEIVE HIM. As the imprisoned debtor welcomes and receives the man who brings into his cell the MOEY of his ransom, so our souls, by faith, welcome and receive him by whose precious blood we have been bought out of our prison-house of sin.

III. To BELIEVE I CHRIST IS TO ROLL OUR BURDE UPO HIM. To shift the weight of all the trouble and AXIETY from our own shoulders, and let Christ bear it all for us; as one might do who had an important trial coming on, but trusted the whole matter to his skilful lawyer-friend.

IV. To BELIEVE I CHRIST IS TO APPLY TO HIM. As the hungry and the thirsty APPLY for food and drink, so the hungry soul applies to Christ for the bread which, if a man eats, he lives for ever.

V. To BELIEVE I CHRIST IS TO COME TO HIM. To flee to him as the villagers flee into the strongholds before invading armies; as the doomed man fled into the sanctuary to lay hold of the horns of the altar, or as the manslayer fled before the avenger of blood to gain the shelter of the city of refuge. So the soul ETERS the stronghold of Christ, takes sanctuary with Christ, passes within the gates of Christ, the Refuge for the sinner.

VI. To BELIEVE I CHRIST IS TO LEA UPO HIM, TO STAY UPO HIM, as we lean upon a staff for support. Christ is the strong Staff, on which the soul, with all its eternal interests, may SAFELY lean; Christ is the healthy, strong Friend, on whom the sick, fainting, weary soul may wholly rely.

VII. To BELIEVE I CHRIST IS TO ADHERE TO HIM, TO CLEAVE TO HIM. As the drowning man clutches so must we grasp, cling to, cleave to, the Lord Jesus, binding the soul to him as with everlasting bands. With so many and so simple illustrations, how well you may be urged now—even now—to believe on the Son of God, and find the pardon he speaks, the life he gives, and the love with which he will make you his own forever.—R.T.

28 and on his way home was sitting in his chariot reading the Book of Isaiah the prophet.

BARES, "And, sitting in his chariot - His carriage; his vehicle. The form of the carriage is not known. In some instances the carriages of the ancients were placed on wheels; in others were borne on poles, in the form of a “litter” or palanquin, by men, mules, or horses. See Calmet’s “Chariot” article.

Reading Esaias ... - Isaiah. Reading doubtless the translation of Isaiah called the Septuagint. This translation was made in Egypt for the special use of the Jews in Alexandria and throughout Egypt, and was what was commonly used. “Why” he was reading the Scriptures, and especially this prophet, is not certainly known. It is morally certain, however, that he was in Judea at the time of the crucifixion and resurrection of Jesus; that he had heard much of him; that this would be a subject of discussion; and it was natural for him, in returning, to look at the prophecies respecting the Messiah, either to meditate on them as a suitable subject of inquiry and thought, or to examine the claims of Jesus of Nazareth to this office. The prophecy in Isa_53:1-12; was so striking, and coincided so clearly with the character of Jesus, that it was natural for a candid mind to examine whether “he” might not be the person intended by the prophet. On this narrative we may remark:

(1) It is a proper and profitable employment, upon returning from “worship,” to examine the Sacred Scriptures.

(2) It is well to be in the habit of reading the Scriptures when we are on a journey. It may serve to keep the heart from worldly objects, and secure the affections for God.

(3) It is well at all times to read the Bible. It is one of the means of grace. And it is when we are searching his will that we obtain light and comfort. The sinner should examine with a candid mind the sacred volume. It may be the means of conducting him in the true path of salvation.

(4) God often gives us light in regard to the meaning of the Bible in unexpected modes. How little did this eunuch expect to be enlightened in the manner in which he actually was. Yet God, who intended to instruct and save him, sent the living teacher (Philip), and opened to him the Scriptures, and led him to the Saviour.

CLARKE, "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.

GILL, "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,

,the Book of Isaiah"; he began to read, and went on till he came to this verse ,ספד�ישעיה

"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.

HERY, "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.

JAMISO, "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.

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.

RWP, "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.

CALVI, "28.He read Esaias. The reading of the prophet showeth that the eunuch did not worship a God unadvisedly, ACCORDIG 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. evertheless, 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.

COFFMA, "And he was returning and sitting in his chariot, and was reading the prophet Isaiah.The focus of the word of God upon this incident is an amazing COMMETARY on what is important and what is not. For example, we cannot say what kind of chariot this was, or what kind of animals drew it, nor what part of the road marked the encounter described here; we cannot tell the color of this Ethiopian's skin, nor his age, nor the circumstance of his having been made a eunuch, and not even the name of the queen whom he served! one of these things was important; but we do know the exact lines from Isaiah's prophecy which challenged his thoughtful examination. These are given in Acts 8:32.

ELLICOTT, "(28) Sitting in his chariot read Esaias the prophet.—After the manner of most Eastern nations, to whom silent reading is almost unknown, the eunuch was reading aloud. Philip heard him, and so gained an opening for conversation. Was the roll of Isaiah a new-found treasure? Had he bought the MS. in Jerusalem, and was he reading the wonderful utterances for the first time? The whole narrative implies that he was reading the LXX. version.

29 The Spirit told Philip, “Go to that chariot and stay near it.”

BARES, "The Spirit - See the notes on Act_8:26. The Holy Spirit is evidently intended here. The thought in Philip’s mind is here traced to his suggestion. All good thoughts and designs have the same origin.

Join thyself - Join him in his chariot. Go and sit with him.

CLARKE, "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.

GILL, "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.

JAMISO, "the Spirit said — by an unmistakable voice within, as in Act_10:19; Act_16:6, Act_16:7.

go near and join this chariot — This would reveal to Philip the hitherto unknown object of his journey, and encourage him to expect something.

RWP, "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.

BESO, "Acts 8:29-31. Then the Spirit — By that secret suggestion which inspired persons could distinguish with certainty as divine revelation; said to Philip, Go near — ow Philip shall know the reason of his being sent into a desert; join thyself to this chariot — Enter into conversation with the person who sits in it, without fear of offending him, or exposing thyself to any inconvenience. And Philip ran to him — Ran up to the chariot; and heard him read — For he read aloud, both that his own mind might be more deeply impressed with what he read, and that his servants, who were near, might receive some benefit by it. And Philip, being well acquainted with the Holy Scriptures, soon perceived that the book in which he read was that of the Prophet Isaiah, and that the passage he was reading would give him a very proper opportunity of entering into discourse with him concerning Christ, and delivering to him that evangelical message with which he was charged. He therefore took occasion TO BEGI the conversation from this circumstance, saying to the eunuch, Understandest thou what thou readest? — This question Philip puts to him, not by way of reproach, but with a design to offer him his service, and lead him into the true knowledge of the important prophecy which now engaged his attention. Observe, 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 not. Philip 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. And he said, How can I — The eunuch was so far from being offended at the freedom Philip took, that he mildly and respectfully said in reply, How should I understand such obscure oracles as these, except some man should guide me — Unless some person, better acquainted with the contents of them than I am, should throw that LIGHT upon them which I, who am so much a stranger to the Jewish affairs, must necessarily be destitute of. And he

desired Philip to come up and sit with him — Inferring from the question he put, that he was better acquainted with these things than himself. Here we see a remarkable instance of the providence and grace of God. This great man 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 inquiries after it; nay, it seems had slighted it, and turned his back upon it. Yet the grace of God pursues him, overtakes him in the desert, and there converts him. Thus God is often found of those that sought him not!

COFFMA, "And the Spirit said unto Philip, Go near, and join thyself to this chariot. And Philip ran to him, and heard him reading Isaiah the prophet, and said, Understandest thou what thou readest? And he said, How can I, except some one shall guide me? And he besought Philip to come up and sit with him.And the Spirit said ... How did the Spirit speak to Philip? It might have been through the angel who had previously appeared to him, or it could have been that one of God's prophets gave him the message. However it was, there is no evidence that this was merely an impression, a feeling, or any other kind of merely subjective thing. Intelligible words were spoken, a definite message communicated to Philip, and received and acted upon by him without delay. Before Acts was completed, Luke would relate circumstances which shed a great deal of LIGHT upon this question. See under Acts 20:23; 21:10. As it was there, so it must have been here.

Heard him reading ... The eunuch was reading aloud from the roll of the prophecy.

Every man has a certain responsibility for his own salvation; but the man who fully exercises that responsibility does not in so doing receive that salvation by his own efforts alone. The providence of God, the ministry of others, and above and beyond all, the grace of the Lord Jesus Christ are all in it. evertheless, if a man should refuse or neglect to meet his own responsibilities in the matter, it is not likely that he shall be saved. otice the part played by this Ethiopian officer in the circumstances leading to his salvation:

He was a devout and faithful worshiper of God, living up to all the light he had.He made a journey of fifteen hundred miles to worship in the city where God had commanded men to worship.

He either took with him on the journey, or procured at Jerusalem, a copy of the prophecy of Isaiah.

He was reading aloud from the WORD of God at the time of his encounter with Philip.

He confessed to a stranger that he could not understand what he was reading and that he needed guidance in his STUDY.

He invited a preacher of the gospel to sit with him in his chariot.

He asked a question concerning a passage of God's word that he could not understand. (See under Acts 8:39 for more on this.)SIZE>

There are countless men today who have never done any of the things mentioned above; and, when it is considered that this Ethiopian did everything mentioned here, there can be no wonder that God acted providentially to bring him to a knowledge of his full duty and to open for him THE DOOR of eternal life. The bare facts of this episode shout the message to every lost soul on earth that one should be mightily exercised in pursuing a saving knowledge of the truth.

COSTABLE, "Philip felt compelled by the Holy Spirit's leading to approach the wagon (cf. Acts 8:26). The Spirit's leading is essential in evangelism; He sometimes directs us to people whom He has prepared to trust in Jesus Christ.

"An especial stress is placed throughout this narrative on God's engineering of this conversation, and thus that it is part of God's plan." [ote: Witherington, p. 293.]Possibly this important official was part of a caravan that was heading to Africa, and Philip joined it temporarily. [ote: Blaiklock, p. 82.] 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. [ote: See Henry J. Cadbury, The Book of Acts in History, p. 18.] 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.

30 Then Philip ran up to the chariot and heard the man reading Isaiah the prophet. “Do you understand what you are reading?” Philip asked.

BARES, "And Philip ran ... - Indicating his haste and his desire to obey the suggestions of the Spirit. A thousand difficulties might have been started in the mind of Philip if he had reflected a little. The eunuch was a stranger; he had the appearance of a man of rank; he was engaged in reading; he might be indisposed to be interrupted or to converse, etc. But Philip obeyed without any hesitation the instructions of the Spirit, and “ran” to him. It is well to follow the first suggestions of the Spirit; to yield to the clear indications of duty, and to perform it at once. Especially in a deed of benevolence, and in conversing with others on the subject of religion, our first thoughts are commonly the safest and the best. If we do not follow them, the calculations of avarice, or fear, or of worldly prudence are very apt to come in. We become alarmed; we are afraid of the rich and the great; we suppose that our conversation and admonitions will be unacceptable. We may learn from this case:

(1) To do our duty at once, without hesitation or debate.

(2) We shall often be disappointed in regard to subjects of this kind. We shall find candid, humble, Christian conversation far more acceptable to strangers, to the rich, and to the great, than we commonly suppose. If, as in this case, they are “alone”; if we approach them kindly; if we do not rudely and harshly address them, we shall find most people willing to talk on the subject of religion. I have conversed with some hundreds of persons on the subject of religion, and do not now recollect but two instances in which I was rudely treated, and in which it was not easy to gain a respectful and kind attention to Christian conversation.

And heard him read - He was reading “loud” - sometimes the best way of impressing truth on the mind in our private reading the Scriptures.

And said ... - This question, there might have been reason to fear, would not be kindly received. But the eunuch’s mind was in such a state that he took no offence from such an inquiry, though made by a footman and a stranger. He doubtless recognized him as a brother Jew. It is an important question to ask ourselves when we read the Sacred Scriptures.

CLARKE, "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.

GILL, "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.

HERY, "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.

JAMISO, "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.

ELLICOTT, "(30) Understandest thou what thou readest?—The Greek play upon the WORD for understand (Ginפskein) and read (Anaginפskein) cannot well be produced in English, but is worth noting as parallel to a like play in the well-known saying of the Emperor Julian (Anegnפn; egnפn; kategnפn)—“I read; I understood; I condemned.”

31 “How can I,” he said, “unless someone explains it to me?” So he invited Philip to come up and sit with him.

BARES, "And he said ... - This was a general acknowledgment of his need of direction. It evinced a humble state of mind. It was an acknowledgment, also, originating probably from this particular passage which he was reading. He did not understand how it could be applied to the Messiah; how the description of his humiliation and condemnation Act_8:33 could be reconciled to the prevalent ideas of his being a prince

and a conqueror. The same sentiment is expressed by Paul in Rom_10:14. The circumstance, the state of mind in the eunuch, and the result, strongly remind one of the declaration in Psa_25:9, “The meek will he guide in judgment, and the meek will he teach his way.”

And he desired ... - He was willing to receive instruction, even from a stranger. The rich and the great may often receive valuable instruction from a stranger, and from a poor, unknown man.

CLARKE, "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.”

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.

GILL, "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.

HERY, " 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.

JAMISO, "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.

CALVI, "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. evertheless, 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 ACCORDIG 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, (Isaiah 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 COMMETARIES. 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.

ELLICOTT, "(31) How can I, except some man should guide me?—The words of the inquirer imply, as has been said above, that the prophecy was new to him. It is as though, in turning over, or perhaps unrolling, the MS., this was the passage which, in its strange, touching portraiture of the Man of Sorrows, had riveted his attention, and on which he was consequently dwelling with the prayer that some authorised interpreter would unfold its meaning. The word for “guide” connects itself with the title of “a guide of the BLID,” which the Rabbis were fond of claiming (Matthew 15:14; Romans 2:19).

32 This is the passage of Scripture the eunuch was reading:

“He was led like a sheep to the slaughter, and as a lamb before its shearer is silent, so he did not open his mouth.

BARES, "The place ... - Isa_53:7-8.

He was led ... - This quotation is taken literally from the Septuagint. It varies very little from the Hebrew. It has been almost universally understood that this place refers

to the Messiah; and Philip expressly applies it to him. The word “was led” קטחʆח ēchthē implies that he was conducted by others; that he was led as a sheep is led to be killed. The general idea is that of “meekness” and “submission” when he was led to be put to death; a description that applies in a very striking manner to the Lord Jesus.

To the slaughter - To be killed. The characteristic here recorded is more remarkable in sheep than in any other animal.

And like a lamb dumb ... - Still, patient, unresisting.

So he opened not his mouth - He did not “complain” or “murmur”; he offered no resistance, but yielded patiently to what was done by others. Compare the notes on Isa. 53.

CLARKE, "The place of the scripture - L, The section, orוסיןקח�פחע�דסבצחעparagraph.

GILL, "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.

HERY, "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.

JAMISO, "The place ... was this, He was led as a sheep, etc.— 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.

RWP, "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.

CALVI, "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 REDEEMIG 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.

otwithstanding, I will only expound those things which Luke here citeth, and there be, IDEED, 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, IDEED, before Pilate, (John 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.

BESO, "Acts 8:32-33. The place — the portion, or paragraph, of the ,ח נוסיןקחScripture which he read was, He was led, &c. — These WORDS were taken from Isaiah 53:8; where, that the prophet speaks of Christ, no Christian can reasonably doubt, there being scarce a verse in the whole chapter which is not by the Holy Ghost APPLIED to Christ in the ew Testament; the 1st verse, John 12:38; the 3d, Mark 9:12; the 4th, Mark 8:17; the 5th, Mark 15:28. And by reading this same chapter, many Jews, yea, and deists, have been converted. Some of them history records; but God knows them all. The passage here referred to is quoted ACCORDIG to the Septuagint version, which differs in some things from the original Hebrew. Grotius thinks the eunuch read it in Hebrew, having learned, from the many Jews that were in Ethiopia, both their religion and their language, and that Luke gives it to his readers in Greek, as being the language in which he wrote his history, and which he knew would be more generally understood. But, considering that the Septuagint version was made in Egypt, which was the country next adjoining to Ethiopia, and lay between it and Jerusalem, it is more probable that translation was most familiar to the eunuch, and therefore was now used by him. The greatest variation from the Hebrew here is, that what in it is, He was taken from prison and from judgment, or, as the margin has it, He was taken away by distress and judgment; that is, he was taken out of this life by oppression, violence, and a pretence of justice; is here read, In his humiliation his judgment was taken away — That is, he appeared so mean and despicable in the eyes of mankind, both Jews and Romans, that they denied him common justice, and, against all the rules of equity, condemned him, even while they declared him innocent. To take away a person’s judgment is a proverbial phrase for oppressing him. The sense therefore is nearly the same with that of the Hebrew. But see the notes on Isaiah 53:7-8; where the paragraph is explained at large.

COFFMA, "ow the passage of the scripture which he was reading was this, He was led as a sheep to the slaughter; And as a lamb before his shearer is dumb, So he openeth not his mouth: In his humiliation his judgment was taken away: His generation who shall declare? For his life is taken from the earth.As a sheep ... as a lamb ... This passage, of course, is Isaiah 53:7f, one of the great Suffering Servant passages of Isaiah. Christ was the "lamb slain from the foundation of the world," "the lamb of God that taketh away the sin of the world."

Jesus meekly submitted to the outrages perpetrated against himself, offering no more resistance than a lamb, either sheared or slaughtered. The appropriateness of this simile is seen in the contrast between goats and sheep. A goat, for example, slaughtered in the traditional manner, responds with blood-chilling cries that may be heard a mile away; but a sheep SUBMITS to the butcher's knife without a whimper.

In his humiliation ... judgment taken away ... The verdict of Jesus' Roman judges was one of innocence; but the Saviour's meekness and humiliation had no effect against the mob demanding his crucifixion; therefore, Pilate took away his judgment of innocence and ordered his crucifixion.

His generation who shall declare ...? Bruce translated this line as "Who can describe his generation?"[40] Who IDEED could describe that wicked generation which slew the Son of God? What a crescendo of shame was reached by that evil company who resisted every word of the Saviour, who mocked him, hated him, DEIED the signs he performed before their very eyes, suborned witness to swear lies at his trials, rejected the verdict of innocence announced by the governor, and through political blackmail, mob violence, and personal intimidation of the governor demanded and received his crucifixion? Who could describe the moral idiocy of a generation that taunted the helpless victim even while on the cross, that gloated in his death, and that, when he was risen from the dead, bribed the witnesses of it with gold to deny that it had IDEED occurred? Who indeed CA declare that generation?

Jesus himself proclaimed his identification with the Suffering Servant of Isaiah, "A Servant ... who would give his life a ransom for many" (Mark 10:45). John the Baptist extolled him as "the lamb of God," conspicuously identified with the Servant in Isaiah. As Bruce said:

There is no evidence that between the time of Isaiah and the time of Christ anyone had identified the Suffering Servant of Isaiah 53 with the Davidic Messiah of Isaiah 11, or with the "one like unto the Son of man (Daniel 7:15); but Jesus identified them and fulfills them.[41]"How is it written of the Son of man, that he should suffer many things and be set at naught?" (Mark 9:12). "How indeed, unless the Son of man be also the Servant of the Lord?"[42]

Before leaving this, it should be noted that another understanding of "His generation who shall declare?" is represented in the WORDS of Plumptre:

Who shall declare the number of those who share his life, and are, as it were sprung from him? - Who can count his faithful disciples?[43]either of these views is denied by the text; and it may well be that both are in it.

[40] F. F. Bruce, op. cit., p. 188.

[41] Ibid.

[42] Ibid.

[43] E. H. Plumptre, op. cit., p. 53.

COSTABLE 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." OTE: Longenecker, p. 364.]Most of the Jews regarded Isaiah 52:13 to Isaiah 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 Peter 1:23-25). ote also the parallels between this story and the one in Luke 24 about Jesus walking with two disciples on the road to Emmaus.

"There is evidence that Luke has very carefully structured his narrative [of Philip's ministry to the Ethiopian eunuch] in the form of a chiasm. Acts 8:32-35, the citation of Isaiah 53:7-8, are at the heart of the passage and serve as its hinge." [ote: Witherington, p. 292.]

ELLICOTT, "(32) The place of the scripture which he read.—The word for “place” is apparently used as an equivalent for the Hebrew Parashah, or Haphtarah, which were technically used for the sections of the Law and Prophets respectively appointed for use as lessons in the synagogue services. It was in common use among the Greek writers, and was ADOPTED by Cicero (Ep. ad Att. xiii. 25).

He was led as a sheep to the slaughter.—We may venture, taking as our guide the statement in Acts 8:35 that Philip “preached unto him Jesus,” to represent to ourselves the method of interpretation which would be given of each clause. In 1 Peter 2:23 we find the outlines of such a method. The story of the Passion would be told; the silent patience of the Sufferer; His previous life and work; the proofs which both had given that He was none other than that which He claimed to be—the Christ, the Son of God.

PULPIT, "ow the place for the place, A.V.; was reading for read, A.V.; as a lamb … is dumb for like a lamb dumb, A.V.; he openeth not for opened he not, A.V. As a lamb … is dumb. The A.V. of this clause seems to me preferable as a rendering of the Greek, though the Hebrew has המלאן, "is dumb." But this may be rendered "which is dumb." As regards the word נוסיןקח , rendered place, and considered as

the antecedent to which, the use of it by Cicero ('Ad Attic.,' 13.25) for a whole paragraph, and the EMPLOYMET in the Syriac Version of this passage of the technical word which denotes a "section" or "paragraph," and the Vulgate rendering, Locus … quem (Schleusner), as well as the etymology of the word, which means "a circuit," or "circumference," within which something is contained—all strongly point to the rendering in the text. Meyer, however, and others make פחע and construe, "The contents of the Scripture which he ,חם the antecedent to דסבצחעwas reading," and refer to 1 Peter 2:6.

33 In his humiliation he was deprived of justice. Who can speak of his descendants? For his life was taken from the earth.”[b]

BARES, "In his humiliation - This varies from the Hebrew, but is copied exactly from the Septuagint, showing that he was reading the Septuagint. The Hebrew text is: “He was taken from prison and from judgment.” The word rendered “prison” denotes any kind of “detention,” or even “oppression.” It does not mean, as with us, to be confined “in” a prison or jail, but may mean “custody,” and be applied to the detention or custody of the Saviour when his hands were bound, and he was led to be tried. See the notes on Mat_27:2. It is not known why the Septuagint thus translated the expression “he was taken from prison,” etc., by “in his humiliation,” etc. The word “from prison” may mean, as has been remarked, however, from “oppression,” and this does not differ materially from “humiliation”; and in this sense the Septuagint understood it. The “meaning” of the expression in the Septuagint and the Acts is clear. It denotes that in his state of oppression and calamity; when he was destitute of protectors and friends; when at the lowest state of humiliation, and therefore most the object of pity, “in addition to that,” justice was denied him; his judgment - a just sentence - was taken away, or withheld, and he was delivered to be put to death. His deep humiliation and friendless state was “followed” by an unjust and cruel condemnation, when no one would stand forth to plead his cause. Every circumstance thus goes to deepen the view of his sufferings.

His judgment - Justice, a just sentence, was denied him, and he was cruelly condemned.

And who shall declare his generation? - The word “generation” used here properly denotes “posterity”; then “an age” of mankind, comprehending about 30 years, as we speak of this and the next generation; then it denotes “the men” of a particular age or time. Very various interpretations have been given of this expression. Lowth translates it, “His manner of life who would declare?” referring, as he supposes, to the fact that when a prisoner was condemned and led to execution, it was customary for a proclamation to be made by a crier in these words, “Whoever knows anything about his innocence, let him come and declare it.” This passage is taken from the Gemara of Babylon (Kennicott, as quoted by Lowth). The same Gemara of

Babylon on this passage adds, “that before the death of Jesus, this proclamation was made 40 days; but no defense could be found” - a manifest falsehood, and a story strikingly illustrative of the character of the Jewish writings.

The Gemara was written some time after Christ, perhaps not far from the year 180 (Lardner), and is a collection of commentaries on the traditional laws of the Jews. That this custom existed is very probable; but it is certain that no such thing was done on the trial of the Saviour. The Chaldee paraphrase translates the passage in Isaiah, “He shall collect our captivity from infirmities and vengeance; and who can declare what wonderful things shall be done for us in his days?” Others have referred this question to his Deity, or his divine “generation”; intimating that no one could explain the mystery of his eternal generation. But the word in the Scriptures has no such signification; and such a sense would not suit the connection (see Calvin in loco.) Others have referred it to “his own spiritual posterity,” his disciples, his family; “the number of his friends and followers who could enumerate?” (Calvin, Beza, etc.) Another sense which the word has is to denote the “people” of any particular age or time (Mat_11:16; Mat_23:36; Luk_16:8, etc.); and it has been supposed that the question here means, “Who can describe the character and wickedness of the generation when he shall live - the enormous crime of that age, in putting him to death?” On this passage, see the notes on Isa_53:8. Perhaps, after all that has been written on this passage, the simple idea is, “Who shall stand up for him, declaring who he is? Who will appear for him? Who will vindicate him?” meaning that all would forsake him, and that there would be none to “declare really who he was.”

For his life ... - The Hebrew is, “For he was cut off from the land of the living”; that is he was put to death. The expression used in the Acts was taken from the Septuagint, and means substantially the same as the Hebrew.

CLARKE, "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.

Who shall declare his generation - ,doro דורו Answering to the Hebrew :װחם דוםובם בץפןץwhich 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.

GILL, "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.

CALVI, "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 ביסוףטבי. 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 Colossians 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. either 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 COTIUACE 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, (Philippians 2:10,) etc. ow must we bethink ourselves what fellowship we have with Christ, that it may not be troublesome to any to go the same way.

COKE, "Acts 8:33. In his humiliation, &c.— This is the translation of the LXX. and, if it be admitted, seems to mean, that Jesus appeared in so humble a form, that though Pilate was convinced of his innocence, he seemed a person of so little importance, that it would not be worth while to hazard any thing to preserve him. To take away a person's judgment, is a known proverb for oppressing him. See Job 27:2. Dr. Heylin reads it, In his humiliation was his crisis; he was taken away, but who shall declare, &c.? Crisis, says he, is the word in the original, which I understand here, in its English signification, for "a decisive trial, in which he stood the test." The subject brings to mind that apt phrase of the chymists, experimentum crucis, "the experiment of the cross." Dr. Hammond expresses the clause, Who shall declare his generation? thus: "Who can describe the obstinate infidelity and barbarous injustice of that generation of men, among whom he appeared, and from whom he suffered such things?" But see the notes on Isaiah 53:8.

ELLICOTT, "(33) In his humiliation his judgment was taken away.—The Hebrew runs, as in the English version of Isaiah 53:8, which fairly represents its natural COSTRUCTIO, “He was taken from prison (or oppression) and from judgment,” i.e., was delivered from His sufferings just when they seemed to culminate. A different meaning has, however, been given to the Hebrew preposition by many scholars, who render the words, “Through oppression and [unjust] judgment He was taken away”—i.e., He was the victim of a judicial murder. The LXX., which is here followed, seems to have adopted a different construction, “By His humiliation, by His low estate, His judgment (i.e., the righteous judgment which was His due) was taken away.” Here also, however, the word “judgment” has been taken in a different sense, and the words have been interpreted as meaning, “His condemnation was taken away, or cancelled”—i.e., because He humbled Himself He was afterwards exalted. Assuming Philip to have explained the words as they stand in the LXX., the first of these two latter interpretations has most to commend itself. The story of the Passion, the unrighteous sentence passed on the Lord Jesus because He stood before the Council and the Governor as poor and friendless, would be dwelt on as filling in the outlines of the prophetic picture.

Who shall declare his generation?—The Hebrew noun may mean, as in Psalms 14:5, the men of a given period, or those sharing a common character. The WORDS have, however, been very variously taken: (1) “Who shall declare the number of those who share His life, and are, as it were, sprung from Him”—i.e., Who can count His faithful disciples? (2) “Who shall declare the wickedness of the crooked and perverse generation in which He lived?” (3) “Who, as far as His generation went, were wise enough to consider?” Assuming, as before, that it was the LXX. that Philip explained, the second of these seems preferable, as corresponding with the frequent use of the word “generation” with condemnatory epithets ATTACHED to it both by our Lord Himself (Matthew 12:39-42; Matthew 16:4; Matthew 17:17) and His Apostles (Acts 2:40; Philippians 2:15). The sense which some commentators have affixed to it, “Who shall declare His duration?” “Who shall set limits to the life of Him who is One with the Eternal?” or, as others, “Who shall declare the mystery of His mode of birth?”—i.e., of the Incarnation—are, it is believed, untenable as regards the Hebrew, and yet more so as regards the Greek.

For his life is taken from the earth.—The Hebrew admits of no other meaning than that the Sufferer was hurried to a violent death. The fact that in being thus taken from the earth the Sufferer was exalted to heaven, though true in itself, cannot be found in the words.

We are not concerned here with a detailed explanation, either of the words that precede, or those that follow, the passage QUOTED in Isaiah 53, but it is difficult to think of Philip as not taking in context as well as text, and unfolding in full, not only the fact of the Passion, but its atoning and redeeming power, as set forth in the prophet’s marvellous prediction.

PULPIT, "His generation who shall declare? for and who shall declare his generation? A.V. and T.R. The preceding quotation is taken verbatim from the LXX., which, however, varies somewhat from the Hebrew. In this verse, for the Hebrew as rendered in the A.V., "He was taken from prison and from judgment," the LXX. has, "In his humiliation his judgment was taken away," having evidently read in their copy וטפשם ורצעם, or perhaps ורצעב, "Through [or, 'in'] his oppression [humiliation] his judgment was taken away." Mr. Cheyne translates the Hebrew, "Through oppression and through a judgment [sentence] he was taken "away [to death]." For the Hebrew of the A.V., "He was cut off out of the land of the living," the LXX . has, "His life is taken from the earth," where they must have read ויח, "his life," as the subject of the verb, instead of מייח, the living, taken in COSTRUCTIO with צרא , the earth. The differences, however, are not material in regard to THE GEERAL meaning of the passage. His generation who shall declare? The explanation of this difficult expression belongs tea commentary on Isaiah. Here it must suffice to say that the explanation most in accordance with the meaning of the Hebrew WORDS ( חחשי and ורוד), with the context, and with the turn of thought in Isaiah 38:10-12 and Jeremiah 11:19, is that given in the 'SPEAKER'S Commentary:' "Who will consider, give serious thought to, his life or age, seeing it is so prematurely cut off?" which is merely another way of saying that

Messiah should "be cut off" (Daniel 9:26)" from the land of the living, that his ame be no more remembered" (Jeremiah, as above). It was the frustration of this hope of Jesus being forgotten in consequence of his death that so troubled the Sanhedrim (Acts 5:28).

34 The eunuch asked Philip, “Tell me, please, who is the prophet talking about, himself or someone else?”

BARES, "Answered Philip - That is, “addressed” Phil The Hebrews often use the word “answer” as synonymous with “addressing” one, whether he had spoken or not.

Of himself ... - This was a natural inquiry, for there was nothing in the text itself that would determine to whom the reference was. The ancient Jews expressly applied the passage to the Messiah. Thus, the Targum of Jonathan on Isa_52:13, “Behold my servant shall deal prudently,” etc., renders it, “Behold, my servant, the Messiah, shall be prospered,” etc. But we should remember that the eunuch was probably not deeply versed in the Scriptures. We should remember, further, that he had just been at Jerusalem, and that the public mind was agitated about the proceedings of the Sanhedrin in putting Jesus of Nazareth, who claimed to be the Messiah, to death. It is by no means improbable that This passage had been urged as a proof that he was the Messiah; and that the Jews, to evade the force of it, had maintained that it referred to Isaiah or Jeremiah - as they have done since. Yet the subject was so important and so difficult that it had occupied the attention of the traveler during his journey; and his question shows that he had been deeply pondering the inquiry whether it could refer to Isaiah himself or any of the prophets, or whether it must have reference to the Messiah. In this state of suspense and agitation, when his mind was just suited to receive instruction, God sent a messenger to guide him. He often thus prepares, by His Providence, or by a train of affecting and solemn events, the minds of people for a reception of the truth; and then He sends his messengers to guide the thoughtful and the anxious in the way of peace and salvation.

CLARKE, "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.

GILL, "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.

HERY, "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.

JAMISO, "And the eunuch answered, I pray thee, etc. — 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.

CALVI, "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.

BESO, "Acts 8:34-35. The eunuch said, Of whom speaketh the prophet this —He asks a very important question, a question necessary to be resolved, in order to the understanding of the prophecy; of himself — Does the prophet speak this of himself, in expectation of being treated 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 interpreted it of him; and, perhaps, the eunuch knew this, and did partly understand the prophecy, and only proposed this question to draw on discourse with Philip. Then Philip — Doubtless, secretly adoring the divine providence, in

giving him so fair an opportunity; opened his mouth — With an air of solemnity, proportionable to the importance of what he had to say; and began at the same scripture — In which Christ was so plainly described; and preached to him Jesus — preached to him glad tidings of Jesus, of whom, not ,וץחדדוכיףבפן בץפש פןם יחףןץםIsaiah alone, but so many of the other prophets had spoken. And after he had laid before him the predictions recorded in Scripture concerning the Messiah, he, doubtless, bore witness to the glorious accomplishment of them in Jesus of azareth, and gave him the history of those extraordinary facts which had lately happened, in confirmation of the gospel he taught. His noble hearer, in the mean time, we have reason to believe, hearkened attentively; and, it appears, not in vain. For though he saw no miracle performed, in evidence of the truth of Philip’s doctrine, he found such a LIGHT breaking in upon his mind from the view given him of the prophecies, and such an inward conviction wrought in his spirit by the divine influence, that he became a sincere convert to the gospel.

COFFMA, "And the eunuch answered Philip; and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other? And Philip opened his mouth, and BEGIIG from this scripture, preached unto him Jesus.The apostolic preachers all laid heavy emphasis upon the Old Testament prophecies concerning Jesus Christ; and no better place for a BEGIIG could be imagined than the famous 53chapter of Isaiah, so rich with prefigurations of the life of our Lord. Wherever the sermons of those apostolic preachers began, the message was always the same, namely, that men should believe on the Lord Jesus with all their heart, repent of their transgressions, and be baptized into Christ. That this is exactly what Philip preached here, as he did also to the Samaritans, will be evident in the next verses.

ELLICOTT, "(34) Of himself, or of some other man?—Later interpreters, some of them ascribing the whole of the second half of Isaiah’s prophecies (Acts 40-66) to a great unknown writer living towards the close of the Babylonian Exile, have given very different answers to the question which the eunuch asked. They have seen in the righteous sufferer of Isaiah 53 either the delineation of the character of Jeremiah as the greatest sufferer of all the prophets, or of the righteous few who were sharers in his sufferings. This is not the place to discuss either the authenticity of this part of the writings that bear Isaiah’s name, or the primary historical APPLICATIO of this passage. It is enough to remember that here, as with well nigh every other Messianic prophecy cited in the ew Testament, there may well have been “springing and germinant accomplishments,” end that a primary reference to persons or facts in nearly contemporary history does not exclude a more complete fulfilment in Him who gathered up in Himself all that belonged to the ideal sufferer, as well as to the ideal King, of whom the prophets had spoken, with special reference, we may believe, to the atoning power of His sufferings (Isaiah 53:4-6), and to His silent patience under them (Isaiah 53:7. Comp. 1 Peter 2:22-25.)

35 Then Philip began with that very passage of Scripture and told him the good news about Jesus.

BARES, "Opened his mouth - See Mat_5:2.

At the same scripture - Taking this as a “text” to be illustrated.

Preached unto him Jesus - Showed him that Jesus of Nazareth exactly corresponded to the description of the prophet, and that therefore he referred to the Messiah, and that the Messiah was Jesus of Nazareth. How far Philip detailed the circumstances of the life and death of Christ is unknown. What follows shows also that he stated the design of baptism, and the duty of being baptized.

CLARKE, "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.

GILL, "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.

HERY, " 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.

JAMISO, "Then Philip opened his mouth — (See on Mat_5:2).

began at the same scripture — founding on it as his text.

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.

CALVI, "35.Philip, opening his mouth. To open the mouth is taken in Scripture for, TO BEGI 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.

COKE, "Acts 8:35. And preached unto him Jesus.— Limborch very largely shews, in his commentary on this passage, how shamefully the Jews pervert the whole 53rd of Isaiah, in expounding it of the afflictions of Israel, where, as we have shewn in our notes on that chapter, it can refer only to Christ.

ELLICOTT, "(35) Philip opened his mouth.—The phrase, wherever it occurs in the ew Testament, implies something like a set discourse. (Comp. Acts 10:34; Acts 18, 14; Matthew 5:2; Matthew 13:35; 2 Corinthians 6:11). It always means something more than the mere act of speaking.

And preached unto him Jesus.—The sequel shows that the teaching must have included, not only an interpretation of the prophecy as fulfilled in Christ, but instruction as to the outward condition of ADMISSIO to the society of the disciples. The eunuch hears enough to make him eager for the baptism which was to bring with it so great a blessing.

36 As they traveled along the road, they came to some water and the eunuch said, “Look, here is water. What can stand in the way of my being baptized?”

BARES, "As they went on their way - In their journey.

A certain water - The expression used here does not determine whether this was a river, a brook, or a standing pool. And there are no circumstances to determine that. It is well known, however, that there is no large river or very considerable stream in this vicinity. All that is intimated is that there was water enough to perform the rite of baptism. Grotius says they came “to a fountain which was in the neighborhood of Bethsora, in the tribe of Juda, at the twentieth milestone from Aelia (Jerusalem) to Hebron.” This is, however, a tradition taken from Eusebius. The place is still shown (Pococke).

What doth hinder me ... - This shows that he had been instructed by Philip on the nature and design of baptism. It evinces also a purpose at once to give himself to Christ, to profess his name, and to be dedicated to his service.

To be baptized - On the meaning of the word “baptize” גבנפיזש baptizō, see all the notes on Mat_3:6, Mat_3:16.

CLARKE, "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.

GILL, "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.

HERY, "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.

JAMISO, "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.

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).

CALVI, "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 ACCOUTED 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 wholeheart 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, IDEED, 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. ow he confesseth that Jesus Christ is that REDEEMER of the world, and theSon 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 SOO 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.

BESO, "Acts 8:36-37. And as they went on their way — Discoursing together of the person and sufferings of Christ, and of the method of salvation by him; they came to a certain water — For even the circumstances of the journey were under the direction of God; and the eunuch, having learned what was the rite of initiation which the great Prophet and Sovereign of the church had appointed, and being willing to embrace the first opportunity that Providence offered of making a surrender of himself to Christ, and of being received into the number of his people; said, Here is water; what doth hinder me to be baptized? — Why should I not, from this hour, become one of the Christian community? Probably he had been circumcised; otherwise Cornelius would not have been the first-fruits of the Gentiles. Observe, reader, in the solemn dedicating of ourselves to God, it is good to make haste, and not delay, for the present time is the best time. Thus the psalmist, I made haste and delayed not to keep thy commandments, Psalms 119:60; and thus the eunuch here: he feared lest the good affections now working in him should abate; and therefore was desirous immediately to bind his soul with the baptismal bonds unto the Lord, that he might bring the matter to a good issue. And Philip said, 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; if thou not only assentest to the gospel truths in thy understanding, but embracest gospel

blessings in thy affections, and consentest in thy will to obey the gospel precepts; if thou IDEED believest with thy heart unto righteousness, thou ART by that faith united to Christ, and mayest, by baptism, be joined to his church. And he answered, I believe that Jesus Christ — Whom thou hast now been preaching to me; is the Son of God — And the promised Messiah, who was to be sent into the world for the salvation of lost sinners. He was before a worshipper of the true God, so that all he had now to do, in order to be a true Christian, was thus to receive Christ Jesus the Lord. In many ancient copies and versions this verse is omitted; (see Dr. Mill on the place.) “evertheless,” says Beza,

“God forbid I should think it ought to be expunged, since it contains such a confession of faith as in the apostolic times was required of the adult, in order to their being admitted to baptism.” Allowing it to be genuine, it fully proves that Philip had opened to the eunuch the doctrine of Christ’s divinity; and indeed, if he had not done it, he must have given him a very imperfect ACCOUT of the gospel.

COFFMA, "And as they went on their way, they came to a certain water; and the eunuch saith, Behold, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thy heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.The request for baptism on the part of the eunuch was the immediate and direct result of Philip's preaching unto him Jesus; and in this is manifest the fact that preaching Jesus means preaching baptism for the remission of sins. There are some in our generation who fancy that they are preaching Jesus, but whose hearers never request baptism; and in that is manifest the fact that such preachers are not preaching Jesus at all. See "What It Means To Preach Christ" under Acts 8:12.

The last two sentences in this passage are Acts 8:37 in the KJV; but, despite the fact of this verse having been left out of the English Revised Version upon what appears to be sufficient textual grounds, it has been included here because it is true, being valuable as COMMETARY, whether or not it belongs in the sacred text. It was the custom from the very earliest Christian times for converts to confess their faith upon the occasion of their baptism, a fact referred to by Paul in Ephesians 5:26 (Goodspeed translation). This writer has never read of any commentator who DEIED the truth expressed in Acts 8:37.

COKE, "Acts 8:36. They came unto a certain water:— ,a certain water ,װי ץהשסseems to be of diminutive signification, and to intimate, that it was not water of any depth: and Jerome, Sandys, and other travellers, speak of it as a certain spring or fountain, that rises at the foot of a mountain in the tribe of Judah or Benjamin, whose waters are sucked in by the same ground that produces them; and they report that this was the place where the eunuch was baptized by Philip. See Hieron. de Locis Hebr. page 41 and Sandys' Travels, lib. 2: pag. 142.

COSTABLE, "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. Acts 2:38; Acts 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 (Deuteronomy 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 possible but, I think, 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 SUBMITTIGto water baptism (cf. Acts 2:38; Acts 8:12).

ELLICOTT, "36) They came unto a certain water.—Men have naturally endeavoured to identify the locality. In the time of Jerome, probably in that of Eusebius (de loc.), it was fixed at Bethsura, the Bethzur of 2 Chronicles 11:7), about twenty miles from Jerusalem, and two from Hebron. A fountain, now known as Ain-Edh-Dhirweh rises near the town, which retains the old name in the slightly altered form of Beit-Sur. On the other hand, Robinson is inclined to find the spring in the Wady-el-Hasey, between Eleutheropolis and Gaza, not far from the old sites of Lachish and Eglon. This agrees better with the mention of Gaza and with the epithet “desert” as ATTACHED to the “way.”

PULPIT, "The way for their way, A.V.; saith for said, A.V.; behold for see, A.V. Here is water. "When we were at Tell-el-Hasy, and saw the water standing along the bottom of the adjacent wady, we could not but remark the coincidence of several circumstances with the ACCOUT of the eunuch's baptism. This water is on the most direct road from Belt Jibrin (Eleutheroplis) to Gaza, on the most southern road from Jerusalem, and in the midst of a country now 'desert,' i.e. without villages or fixed habitations. There is no other similar water on this road". There were three roads from Jerusalem to Gaza, of which the one above described still exists, "and actually passes through the desert". What doth hinder me to be baptized! This question clearly shows that the doctrine of baptism had formed part of Philip's preaching, as it had of Peter (Acts 2:18).

PULPIT, "Acts 8:36

Testing the impulse to confession.

The eunuch knew how his own proselytism had been sealed. When he accepted the Jewish faith, he made confession of it by the rite of baptism. So now, when he had accepted a new faith, his first impulse was the desire to seal it by a renewal of the rite, and the site of the water reminded him of the possibility of making his confession of Christ there and then. Though Acts 8:37 is OT FOUD in the Revised Version, and may be only an editor's explanation that has crept into the text, we may be quite sure that Philip would not baptize the eunuch in response to his impulsive request without some such test as this—a test which would bring out whether his faith was whole-hearted and sincere. He must know if his belief was belief with all the heart. On this test, which needs to be still put to would-be confessors, we may dwell.

I. BELIEF OF THE HEART IS THE BELIEF OF SICERE COVICTIO. A man becomes intellectually convinced that Jesus Christ is the Savior. That conviction may come by very different agencies adapted to individuals. Mere ideas never urge to faith, convictions do.

II. BELIEF OF THE HEART IS THE BELIEF OF DEEP FEELIG. The intellectual grasp of truth is not enough. The sense of sin and the gratitude for salvation urge the outgoing of trustful affections towards the Savior.

III. BELIEF OF THE HEART FIDS EXPRESSIO I PRACTICAL RESOLVE. First all entire decision for Christ; then a full and unreserved consecration to him; then a turning round of our whole life to his obedience, and a daily devotion of our powers and talents to his service. But this belief with the heart is no mere FITTIG association of the first act of confession; it needs to be daily maintained, growing knowledge of Christ giving fuller apprehensions of him, and our hearts lovingly responding to all we can learn and know. Heart-belief alone can ensure the active, noble, and self-denying Christian life.—R.T.

[37] [c] 38 And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him.

BARES, "And Philip said ... - This was stated by Philip as the proper

qualification for making a profession of religion. The terms are:

(1) “Faith,” that is, a reception of Jesus as a Saviour; yielding the mind to the proper influences of the truths of redemption. See the notes on Mar_16:16.

(2) There is required not merely the assent of the understanding, but a surrender of the “heart, the will, the affections,” to the truth of the gospel. As these were the proper qualifications then, so they are now. Nothing less is required; and nothing but this can constitute a proper qualification for the Lord’s Supper.

I believe ... - This profession is more than a professed belief that Jesus was “the Messiah.” The name “Christ” implies that. “I believe that Jesus the Messiah is the Son of God.” He professed his belief that he was the “Son of God” - showing either that he had before supposed that the Messiah “would be” the Son of God, or that Philip had instructed him on that point. It was natural for Philip, in discoursing on the humiliation and poverty of Jesus, to add also that he sustained a higher rank of being than a man, and was the Son of God. What precise ideas the eunuch attached to this expression cannot be now determined. This verse is missing in a very large number of manuscripts (Mill), and has been rejected by many of the ablest critics. It is also omitted in the Syriac and Ethiopic versions. It is not easy to conceive why it has been omitted in almost all the Greek mss. unless it is spurious. If it was not in the original copy of the Acts , it was probably inserted by some early transcriber, and was deemed so important to the connection, to show that the eunuch was not admitted hastily to baptism, that it was afterward retained. It contains, however, an important truth, elsewhere abundantly taught in the Scriptures, that “faith” is necessary to a proper profession of religion.

BARNES ON 38, "And they went down both into the water - This passage has been made the subject of much discussion on the subject of baptism. It has been adduced in proof of the necessity of immersion. It is not proposed to enter into that subject here (see the Editors’ Notes at Mat_3:6, Mat_3:16). It may be remarked here

that the preposition עʆוי eis, translated “into,” does not of necessity mean that they went

“into” the water. Its meaning would be as well expressed by “to” or “unto,” or as we should say, “they went “to” the water,” without meaning to determine whether they went “into” it or not. Out of “twenty-six” significations which Schleusner has given the word, this is one, and one which frequently occurs: Joh_11:38, “Jesus, therefore, groaning in

himself, cometh to עʆוי eis the grave” - assuredly not “into” the grave; Luk_11:49, “I send

them prophets,” Greek, “I send to עʆוי eis them prophets” - “to” them, not “into” them,

compare Rom_2:4, 1Co_14:36; Mat_12:41, “They repented at עʆוי eis the preaching of

Jonas” - not into his preaching; Joh_4:5, “Then cometh he “to” עʆוי eis a city of Samaria,”

that is, “near to it,” for the context shows that he had not yet entered “into” it, compare

Act_7:6, Act_7:8; Joh_21:4, “Jesus stood “on” עʆוי eis the shore,” that is, not “in,” but “near” the shore. These passages show:

(1) That the word does not necessarily mean that they entered “into” the water. But,

(2) If it did, it does not necessarily follow that the eunuch was immersed. There might be various ways of baptizing, even after they were “in” the water, besides immersing. Sprinkling or pouring might be performed there as well as elsewhere. The most solemn act of baptism that I ever saw performed was, when I was a boy, in the river on the banks of which I was born, where the minister and the candidate went both of them “into” the Myer, and, when near to the middle of the

river, the candidate kneeled down in the water, and the minister with a bowl “poured” water on his head. Yet if the fact had been stated, in reference to this case, that “they went both down “into” the water, and came up out of the water,” and it had been hence inferred that the man was “immersed,” it would have been wholly a false inference. No such immersion occurred, and there is, from the narrative here, no more evidence that it occurred in the case of the eunuch. See

.baptizō גבנפיזש

(3) It is incumbent on those who maintain that “immersion” is the only valid mode of baptism to prove that this passage cannot possibly mean anything else, and that there was no other mode practiced by the apostles.

(4) It would still be incumbent to show that if this were the common and even the only mode then, in a warm climate, that it is indispensable that this mode should be practiced everywhere else. No such positive command can be adduced. And it follows, therefore, that it cannot be proved that immersion is the only lawful mode of baptism. See the Editors’ Notes at Mat_3:6, Mat_3:16.

CLARKE, "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 ON 38, "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.

GILL, "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 ON 38, "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.''

HERY, ". 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

HENRY ON 38, "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.

CALVI, "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. ow 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 GRAT 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.

ELLICOTT, "(37) And Philip said. . . .—The verse is a striking illustration of the tendency which showed itself at a very early period to improve the text of Scripture with a view to greater edification. It existed in the time of Irenזus, who quotes it (), but is wanting in all the best MSS., including the Sinaitic, and many versions. The motive for the interpolation lies on the surface. The abruptness of the unanswered question, and the absence of the confession of faith which was required in the Church’s practice on the baptism of every convert, seemed likely to be stumbling-blocks, and the narrative was completed ACCORDIG to the received type of the prevailing order for baptism. Even with the insertion, the shortness of the confession points to a very early stage of liturgical development, as also does the reference to it in Irenזus.

(38) They went down both into the water.—The Greek preposition might mean simply “unto the water,” but the universality of immersion in the practice of the early Church supports the English version. The eunuch would lay aside his garments, descend chest-deep into the water, and be plunged under it “in the name of the Lord Jesus;” the only formula recognised in the Acts. (See ote on Acts 2:38.) So it was, in the half-playful language in which many of the Fathers delighted, that “the Ethiopian changed his skin” (Jeremiah 13:23).

BESO, "Acts 8:38. And he commanded the chariot to stand still — amely, upon Philip’s declaring his satisfaction in this profession of his faith in Christ, and subjection to him, and readily consenting to receive him as a fellow Christian. And they went down both — amely, out of the chariot; into the water — Or rather, to the water, as ויע פש ץהשסliterally signifies. For it is not certain that he was baptized by immersion. This text neither affirms nor intimates it. And he baptized him —Though Philip had very lately been deceived in Simon Magus, and had admitted him to baptism, though he afterward appeared to be no true convert, yet he did not therefore scruple to baptize the eunuch immediately upon his profession of faith, without putting him upon a longer trial than was usual. If some hypocrites, who afterward prove a grief and scandal to us, crowd into the church, yet we must not

therefore make the door of ADMISSIO any straiter than Christ has made it; they shall answer for their hypocrisy, and not we.

COFFMA, "And he commanded the chariot to stand still: and they both went down into the water, both Philip and the eunuch; and he baptized him. And when they came 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.Under Acts 8:31, it was noted that the eunuch did no less than seven things in the discharge of his duty to be concerned about his own salvation; and here it is clear that he did three additional things. He requested baptism, commanded the chariot to stand still, and submitted to baptism. There are many today who need to command their own chariot to stand still while they SUBMIT to the ordinance of God.

Down into the water ... up out of the water ... o man could FRAME a sentence in any language that would show any more conclusively than does this one that the baptism here administered was by immersion. The type of comment that can deny immersion here is fraudulent.

Went on his way rejoicing ... Throughout the book of Acts, Luke brings into view the "joy" and the "rejoicing" of those who obeyed the gospel. Significantly, the rejoicing came after the baptism here, as it does elsewhere. One grand purpose of this book is to reveal how men become Christians; and, taken collectively, the various conversions in Acts reveal one plan of salvation and one alone. Invariably, those who were saved:

They heard the WORD of God.

They believed what was preached.

They believed on the Lord Jesus Christ.

They repented of their sins.

They confessed the Saviour.

They were immersed, that is, baptized into Christ.

They received forgiveness of their sins.

They received the GIFT ordinary of the Holy Spirit.

They rejoiced in salvation.

There is no other way for any man to be saved.

COKE, "Acts 8:38. And they went down both into the water,— The prepositions ויעand וך, here, and in the next verse, rendered into and out of the water, frequently signify unto and from, as every one must allow who understands the Greek language; and thus they are often used in the stile of the ew Testament, and particularly of St. Luke, as for example; ויעsignifies unto in Matthew 15:24. Luke 4:5; Luke 6:12; Luke 9:28. Acts 14:21 and Colossians 1:20.; and וךsignifies from, in Luke 20:4. John 19:12. Acts 14:8; Acts 15:29; Acts 27:3; Acts 27:31 and Acts 27:34. But supposing, says Mr. Henry, we here understand them to signify into and out of, Philip and the eunuch did not strip off their clothes, and go naked into the water; but going barefoot, according to the custom, they went, perhaps, up to the ancles, or mid-leg, into the water, and Philip sprinkled water upon him, according to the prophesy 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, Isaiah 52:15. So shall he sprinkle many nations; kings and great men shall shut their mouths at him, shall submit to him: for that which had not before been told them, shall they see; and that which they had not heard, shall they consider.

PULPIT, "The whole of Acts 8:37 of the A.V. is omitted in the R.T., on the authority of the best EXISTIGmanuscripts. But on the other hand, Irenaeus, in the third book against Heresies, Acts 12:8, distinctly QUOTES a portion of this verse. The eunuch, he says, when he asked to be baptized said, ניףפוץש פןם ץיןם פןץ טוןץ ויםבי and Cyprian, in his third book of Testimonies, 43., QUOTES the :פןם יחףןץם קסיףפןםother part of the verse. In proof of the thesis that "whoever believes may be immediately baptized," he says, "In the Acts of the Apostles [when the eunuch said], Behold water, what doth hinder me to be baptized? Philip answered, If thou believest with all thine heart, thou mayest." So that in the second and third centuries, long anterior to the oldest existing manuscripts, this entire verse must have been found in the codices both of the Greek and Latin Churches.

39 When they came up out of the water, the Spirit of the Lord suddenly took Philip away, and the eunuch did not see him again, but went on his way rejoicing.

BARES, "Out of the water - ,eis ויʆע ek. This preposition stands opposed to וʆך“into”; and as that may mean to, so this may mean From; if that means into, this means here out of.

The Spirit of the Lord - See Act_8:29. The Spirit had suggested to Philip to go to meet the eunuch, and the same Spirit, now that he had fulfilled the design of his going there, directed his departure.

Caught away - This phrase has been usually understood of a forcible or miraculous removal of Philip to some other place. Some have even supposed that he was borne through the air by an angel (see even Doddridge). To such foolish interpretations have many expositors been led. The meaning is, clearly, that the Spirit, who had directed Philip to go near the eunuch, now removed him in a similar manner. That this is the meaning is clear:

(1) Because it accounts for all that occurred. It is not wise to suppose the existence of a miracle except where the effect cannot otherwise be accounted for, and except where there is a plain statement that there was a miracle.

(2) The word “caught away” סנבףוםʇח hērpasen does not imply that there was a miracle.

The word properly means “to seize and bear away anything violently, without the consent of the owner,” as robbers and plunderers do. Then it signifies to remove anything in a forcible manner; to make use of strength or power to remove it, Act_23:10; Mat_13:19; Joh_10:28; 2Co_12:2, 2Co_12:4, etc. In no case does it ever denote that a miracle is performed. And all that can be signified here is, that the Spirit strongly admonished Philip to go to some other place; that he so forcibly or vividly suggested the duty to his mind as to tear him away, as it were, from the society of the eunuch. He had been deeply interested in the case. He would have found pleasure in continuing the journey with him. But the strong convictions of duty urged by the Holy Spirit impelled him, as it were, to break off this new and interesting acquaintanceship, and to go to some other place. The purpose for which he was sent, to instruct and baptize the eunuch, was accomplished, and now he was called to some other field of labor. A similar instance of interpretation has been considered in the notes on Mat_4:5.

And he went on his way rejoicing - His mind was enlightened on a perplexing passage of Scripture. He was satisfied respecting the Messiah. He was baptized; and he experienced what all feel who embrace the Saviour and are baptized - joy. It was joy resulting from the fact that he was reconciled to God; and a joy the natural effect of having done his duty promptly in making a profession of religion. If we wish happiness if we would avoid clouds and gloom, we should do our duty at once. If we delay until tomorrow what we ought to do today, we may expect to be troubled with melancholy thoughts. If we find peace, it will be in doing promptly just what God requires at our hands. This is the last that we hear of this man. Some have supposed that he carried the gospel to Ethiopia, and preached it there. But there is strong evidence to believe that the gospel was not preached there successfully until about the year 330 a.d., when it was introduced by Frumentius, sent to Abyssinia for that purpose by Athanasius, Bishop of Alexandria. From this narrative we may learn:

(1) That God often prepares the mind to receive the truth.

(2) That this takes place sometimes with the great and the noble, as well as the poor and obscure.

(3) That we should study the Scriptures. This is the way in which God usually directs the mind in the truths of religion.

(4) That they who read the Bible with candor and care may expect that God will, in

some mode, guide them into the truth. It will often be in a way which they least expect; but they need not be afraid of being left to darkness or error.

(5) That we should be ready at all times to speak to sinners. God often prepares their minds, as he did that of the eunuch, to receive the truth.

(6) That we should not be afraid of the great, he rich, or of strangers. God often prepares their minds to receive the truth; and we may find a man willing to hear of the Saviour where we least expected it.

(7) That we should do our duty in this respect, as Philip did, promptly. We should not delay or hesitate, but should at once do that which we believe to be in accordance with the will of God. See Psa_119:60.

CLARKE, "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: -

LL־Lװױױ׳ L

The Spirit of the Lord fell upon the eunuch:

LL־װײLױZ־.

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.

GILL, "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.

HERY, " 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.

JAMISO, "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.

the eunuch saw him no more — nor, perhaps, for very joy, cared to see him [Bengel].

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.

CALVI, "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, IDEED, to the ministers of the gospel to receive a reward at their hands whom they teach, (1 Corinthians 9:9,) but he forbiddeth them therewithal to be hirelings which labor for lucre’s sake, (John 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.

BESO, "Acts 8:39. And when they were come up out of the water — Or, from

the water, as וך פןץ ץהבפןעmay be properly rendered; the Spirit of the Lord caught away Philip — amely, in a miraculous manner, probably transporting him, part of the way at least, through the air; a thing which seems to have happened with respect to some of the prophets. See 1 Kings 18:12; 2 Kings 2:16; Ezekiel 3:14. That the eunuch saw him no more — This fact 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, especially as it seems he might have been spared in these parts of Palestine, where there were so many apostles, evangelists, and other teachers of Christianity; and his ministry was much needed in Ethiopia, where, at this time, there were none; and where, recommended by a person so high in power as the eunuch was, he might probably have been remarkably useful in converting the Ethiopians to the faith of the gospel. But God ordered it otherwise, and took away Philip so suddenly as not even to give him time to ADDRESS an exhortation to the eunuch after his baptism, as it is probable he intended to do. His sudden departure, however, in so miraculous a way, was sufficient to make up the want of that exhortation, especially if we suppose that he was caught up and carried through the air in the eunuch’s sight. It may not be improper to observe here, that the Alexandrian MS., and several other old copies, read it, בדדוכןע הו ךץסיןץ חסנבףו ,נםוץלב בדיןם ונוףום וני פןם וץםןץקןם, The Holy Spirit fell upon the eunuch, but an angel of the Lord snatched away Philip: and certainly it is not improbable that God should communicate a large measure of his Spirit, and even some extraordinary GIFTS thereof, to such a person going into a country where the gospel was entirely unknown, and should thereby furnish him for the great work of preaching it there. And he went on his way rejoicing — His heart being full of thankfulness, that he had been favoured with the privilege of so important an interview with such a divinely-commissioned teacher, and highly-favoured servant of Christ, and that, after having received the gospel from his lips, he had seen such a miraculous COFIRMATIO of its truth in his sudden removal from his sight; a fact to which all his attendants were witnesses. He rejoiced also, 1st, That he himself was united to Christ, had an interest in him, and was thereby made a child of God, and an heir of eternal felicity and glory: and, 2d, That he had such 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. And Eusebius assures us, (Ecclesiastes Hist., lib. 2. cap. 1,) that he planted a flourishing church in Ethiopia, a fact in which all the most ancient histories of that country AGREE.

COKE, "Acts 8:39. The Spirit of the Lord caught away Philip,— The Alexandrian manuscript, and several other ancient copies, read, The Holy Spirit fell upon the eunuch; but the angel of the Lord caught away Philip, &c. See Acts 8:26. This, I doubt not, was the case; and hence we learn, that as soon as they were come up from the water, the Holy Spirit descended upon the eunuch immediately from heaven, and without the imposition of Philip's hands. Probably the effusion was attended with a visible glory, like cloven tongues, or pointed flames of fire; for that external symbol seems always to have accompanied the pouring down of the Holy Spirit in his miraculous gifts. Though the eunuch thereby received some spiritual gifts, or

miraculous powers, or both, yet this effusion of the Spirit was not in order to prepare the way for his reception into the Christian church, which was the case with Cornelius and his company, who were the first-fruits of the Gentiles; for then it ought to have been conferred on him before baptism; whereas the eunuch was a proselyte of righteousness, and therefore Philip made no scruple of baptizing him as soon as ever he professed the Christian faith, as knowing the rule in that case, Exodus 12:49 namely, one law shall be unto him that is home-born, that is, a Jew by birth as well as religion, and to the stranger who sojourns among you; for so it plainly appears from the foregoing verse to be the circumcised proselyte, or proselyte of righteousness, and not of the gate. But as Philip was only an evangelist,—no apostleat hand,—the eunuch going directly into a distant country, and God, unwilling that he should go without the extraordinary attestation which was so commonly afforded to the Christians of that primitive age, and yet resolved not to break in upon the common method, which was to communicate the Holy Spirit by the hands of no other men than the apostles only:—for these reasons God seems to have poured the Holy Spirit upon him by an immediate effusion; and hereby this illustrious convert had the Spirit conferred in the most honourable manner, and in the way in which the highest and best gifts used to be bestowed. Presently after this signal evidence had been granted to the eunuch, an angel of the Lord caught away Philip; perhaps by a rapture through the air, in the sight of the eunuch and his attendants. See 1 Kings 18:12. 2 Kings 2:16. Ezekiel 3:14. And, after he was removed beyond their utmost ken, the eunuch saw him no more; nor did he search after, or follow the evangelist: he was satisfied that it was the will of God that they should be so separated, and therefore he pursued his journey to Ethiopia, greatly rejoicing at what had happened. For he was not only convinced of the truth of Christianity himself, but he had such gifts and powers as enabled him to instruct and convince others also; and accordingly he is said to have planted the gospel in Ethiopia, where there was a flourishing church, as most of the ancient histories of the country assure us: and as the apostles Bartholomew, Matthew, and Matthias preached the gospel there, it is not only an additional proof that he had paved the way for them; but as so many apostles were sent into those parts, it is a strong presumption in favour of the success of his ministry. See Euseb. Hist. Eccles. lib. 2: chap. 1:

COSTABLE, "The Holy Spirit directed Philip to the eunuch (Acts 8:29), and He led him away from him (Acts 8:39). Luke stressed the Spirit's leadership in this evangelism of the first Gentile convert in Acts (Matthew 12:18). God had prepared both Philip (Acts 8:29) and the eunuch (Acts 8:30) for their especially important conversation.

Luke described the Lord leading 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). [ote: Kent, p. 82.] 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 DISAPPEARIG equally unexpectedly. It has also often been noted that there are curious correspondences between Zephaniah 2-3 and this passage-among other similarities Gaza, Ethiopia and Azotus are mentioned in both." [ote: eil, p. 123.]"There is a contrast between Simon Magus and this Ethiopian treasurer which recalls the contrast between Gehazi and the stranger aaman who was baptized in the Jordan." [ote: Rackham, p. 120.]The eunuch rejoiced in his new faith (cf. Acts 2:46-47; Acts 8:8; Acts 16:34). Presumably he returned home and became one of the earliest Gentile witnesses and missionaries in Africa. This is what happened ACCORDIG to early Christian tradition. [ote: See Irenaeus, Against Heresies, 3:12:8-10.]

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 (Acts 21:8). In the Roman world the average distance that people would travel in one day on land was about 20 miles. [ote: Robert Jewett, A Chronology of Paul's Life, p. 138.]

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. Acts 1:8).

"The conviction that the Ethiopians lived at the ends of the earth is well documented in ancient literature." [ote: Tannehill, 2:109. See Homer, The Odyssey 1.23; Herodotus 3.25, 3.114; Strabo, Geography 1.1.6, 1.2.24.]The very first Christians were Jews (Acts 2:1 to Acts 8:4). Then Samaritans became Christians (Acts 8:5-25). ow a Gentile who was a Jewish proselyte or near-proselyte ETERED 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, a faithful remnant, but a whole new entity, namely, the Christian church (cf. Ephesians 2-3).

ELLICOTT, "(39) The Spirit of the Lord caught away Philip.—Human feeling would have naturally led the teacher to COTIUE his work, and to accompany the convert with a view to further instruction; but an impulse so strong and irresistible that it was felt to be from the Spirit of the Lord led Philip to an abrupt and immediate departure. He was literally snatched away from his companion. So understood, the history presents a striking parallel to the Spirit hindering St. Paul from going in this or that direction in Acts 16:6-7. Many commentators have, however, taken the WORDS in a yet more literal and material sense, as stating that Philip was caught up into the air and carried out of sight, and compare the cases of Elijah (1 Kings 18:12; 2 Kings 2:11), Ezekiel (Ezekiel 3:12; Ezekiel 3:14), and St. Paul (2 Corinthians 12:2; 2 Corinthians 12:4). In the last two cases, however, the language of the writer implies a spiritual rather than a bodily transport, and the case of Elijah, in 1 Kings 18:12, admits of an explanation like that which has now been offered in the case of Philip. The use of the same verb in 2 Corinthians 12:2; 2 Corinthians 12:4, suggests the thought that here also there was a suspension of the

normal activity of consciousness. As St. Bernard walked by the Lake of Geneva, and knew not that he was near it, so Philip rushed away, as drawn on he knew not whither, as in a state of ecstasy; and so, in informing St. Luke of what passed (it is obvious that the report must, in the first instance, have come from him), could give no other ACCOUTof his journeying than that he was “found” at Azotus.

Went on his way rejoicing.—A remarkable various-reading runs: “The Holy Spirit fell on the eunuch, and an angel of the Lord caught away Philip;” but it does not appear to be more than a conjectural emendation. Joy at the new-found truth prevailed, we must believe, over any sorrow at the disappearance of the preacher. Eusebius (Hist. ii. 1) speaks of him as returning to his native country, and there preaching “the knowledge of the God of the UIVERSE and the life-giving abode of the Saviour with men,” and so fulfilling the words that “Ethiopia should stretch forth her hands unto God” (Psalms 68:31); but it does not appear that he was acquainted with any historical facts. It is, perhaps, not without significance in connection with this history, that the Ethiopian Church has been throughout its history the most strongly Jewish in its worship and tone of thought ‘of all Christian communities (Stanley, Eastern Church, p. 12).

40 Philip, however, appeared at Azotus and traveled about, preaching the gospel in all the towns until he reached Caesarea.

BARES, "But Philip was found - That is, he came to Azotus, or he was not heard of until he reached Azotus. The word is often used in this sense. See 1Ch_29:17, margin; 2Ch_29:29, margin; Gen_2:20; see also Luk_17:18; Rom_7:10. In all these places the word is used in the sense of to be, or to be present. It does not mean here that there was any miracle in the case, but that Philip, after leaving the eunuch, came to or was in Azotus.

Azotus - This is the Greek name of the city which by the Hebrews was called Ashdod. It was one of the cities which were not taken by Joshua, and which remained in the possession of the Philistines. It was to this place that the ark of God was sent when it was taken by the Philistines from the Israelites; and here Dagon was cast down before it, 1Sa_5:2-3. Uzziah, King of Judah, broke down its wall, and built cities or watch-towers around it, 2Ch_26:6. It was a place of great strength and consequence. It was distant about thirty miles from Gaza. It was situated on the coast of the Mediterranean, and had a seaport, which has now entirely disappeared. The sea is now some two miles distant,

and the intervening space is a desert of moving sand, which has reached the outskirts of the town (Land and the Book, Dr. Thomson, vol. ii, p. 320). Prof. Hackett (Illustrations of Scripture, pp. 142, 143) says of this place: “A little village called Esdud perpetuates the ancient name. Ashdod was one of the chief cities of the Philistines, but is now utterly forsaken. The prophet’s sentence has been executed upon it to the letter: ‘I will cut off the inhabitant from Ashdod’ Amo_1:8. The only marks of antiquity which I could discover were a high mound, where the old city stood, covered now with fragments of pottery; two or three cellars or cisterns that seemed to have been recently laid open; two marble columns, one prostrate in the court of a neighboring khan, and the other made into a drinking-trough; several broken pieces of columns or tablets, mostly built into a sakieh, or watering machine; and a few traces of masonry near the Jaffa road, which may have belonged to the city walls. These last are so concealed as to be found only with special pains.”

He preached in all the cities - Joppa, Lydda, Askelon, Arimarthea, etc., lying along the coast of the Mediterranean.

Cesarea - This city was formerly called Strato’s Tower. It is situated on the coast of the Mediterranean, at the mouth of a small river, and has a fine harbor. It is 36 miles south of Acre, and about 62 miles northwest of Jerusalem, and about the same distance northeast of Azotus. The city is supposed by some to be the Hazor mentioned in Jos_11:1. It was rebuilt by Herod the Great, and named Caesarea in honor of Augustus Caesar. The city was dedicated to him, and was called Sebaste, the Greek word for Augustus. It was adorned with most splendid houses; and the Temple of Caesar was erected by Herod over against the mouth of the haven, in which was placed the statue of the Roman emperor. It became the seat of the Roman governor while Judea was a Roman province, Act_23:33; Act_25:6, Act_25:13. Philip afterward resided at this place. See Act_21:8-9. Caesarea at present is inhabited only by jackals and beasts of prey. “Perhaps,” says Dr. Clarke, “there has not been in the history of the world an example of any city that in so short a space of time rose to such an extraordinary height of splendor as did this of Caesarea, or that exhibits a more awful contrast to its former magnificence by the present desolate appearance of its ruins. Not a single inhabitant remains. Of its gorgeous palaces and temples, enriched with the choicest works of art, scarcely a trace can be discerned. Within the space of 10 years after laying the foundation, from an obscure fortress, it became the most flourishing and celebrated city of all Syria.” Now it is in utter desolation. See Robinson’s Calmet, “Caesarea.”

CLARKE, "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.

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.

GILL, "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.

HERY, " 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.

JAMISO, "Philip was found — that is, “found himself,” “made his appearance”: an expression confirming the miraculous manner of his transportation.

at Azotus — the ancient Ashdod.

preached in all the cities — along the coast, proceeding northward.

till he came to Caesarea — 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 Caesar 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).

CALVI, "40.He was found at Azotus. It is well known, out of the book of Joshua

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.

BESO, "Acts 8:40. But Philip — Quickly after he was separated from the eunuch; was found at Azotus — Or Ashdod, a city that was more than thirty miles from Gaza. Probably none saw him from the time of his leaving the eunuch till he was there. And passing through — That part of the country; he preached in all the cities — amely, Joppa, Lydda, Saron, and all the other cities along the coast of the Mediterranean sea; till he came to Cesarea — amely, Cesarea in Palestine, a city far distant from Cesarea Philippi, (mentioned Matthew 16:13, where see the notes,) which was situate to the north of the tribe of aphtali, and near the sources of Jordan. Wherever the WORD Cesarea occurs without Philippi, the former place is intended. It was anciently called Stratonice, or Straton’s Tower, and was rebuilt by Herod the Great in honour of Augustus Cesar, and greatly ELARGED and beautified with many fine edifices of polished marble; but the greatest and most beneficial of all his works here was the harbour, which he made equal in largeness to the Pirזus at Athens. The beauty of this Cesarea, and the conveniences of its situation, were so great, that when the Romans reduced Judea into the form of a province, they made it the seat of their government, in preference even to Jerusalem itself. It appears that Philip settled here for some time, probably for life, for we find him long after this residing here with his four unmarried daughters, who were prophetesses, and entertaining Paul and his company many days at his house, when on their way to Jerusalem. See Acts 21:8-9. It is likely, therefore, that his itinerant mission ended here. It is reasonable to suppose, however, that he still COTIUED to preach the gospel to those Jews who were disposed to attend his ministry, and that he made, at least, some converts among them. He doubtless also performed the work of an evangelist in some other places in those parts.

ELLICOTT, "(40) Philip was found at Azotus.—The city so named, the Ashdod of the Old Testament, was, like Gaza, one of the cities of the Philistines, about three miles from the sea, and half-way between Gaza and Joppa. Like Gaza its history was chiefly marked by successive sieges: by Tartan, the Assyrian General B.C. 716 (Isaiah 20:1); by Psammetichus, B.C. 630, (Herod. ii. 157); the Maccabees (1 Maccabees 5:68; 1 Maccabees 10:34). It was restored by the Roman general Gabinius in B.C. 55. In remoter times it had been one of the headquarters of the worship of Dagon (1 Samuel 5:5), The old name lingers in the modern Esdud, but the city has sunk into a decayed village. The narrative suggests the thought that here also Philip COTIUED his work as an evangelist. Philistia was, as of old, to be joined with Ethiopia in furnishing the city of God with converts who should be

written among the people (Psalms 87:4).

He preached in all the cities.—The route which Philip would naturally take on this journey led through Lydda and Joppa, and we may probably trace the effect of his labours in the appearance in Acts 9:32; Acts 9:36, of organised and apparently flourishing Christian societies in both these towns.

Till he came to Cזsarea.—The historical importance of the city, lying on the line of the great road from Tyre to Egypt, dates, as its name shows, from the Roman period. As described by Strabo, it was known only as Strato’s Tower, with a landing place for ships. It rose to magnificence, however, under Herod the Great, who built theatres, amphitheatres, and temples, and constructed a harbour as large as the Pirזus at Athens. In honour of his imperial patron he named it Cזsarea Sebaste (the latter word meaning Augusta) (Jos. Ant. xvi. 5, § 1). It became, after the DEPOSITIO of Archelaus, the official residence of the Roman Procurator, and is, as the sequel shows, prominent in the early history of the Church. Tacitus (Hist. ii. 79) speaks of it as the chief city—the caput of Judזa. It appears from Acts 21:8 that Philip took up his abode there and made it the head-quarters of his work as an evangelist. In ecclesiastical history it became famous as the scene for a time of the labours of the great Origen, and as the home of the historian-bishop Eusebius.

PULPIT, "He preached the gospel to all the cities for he preached in all the cities, A.V. The sudden rapture of Philip by the Spirit, and his transportation to Azotus, or Ashdod, reminds us forcibly of 1 Kings 18:12, and of the successive journeys of Elijah just prior to his TRASLATIO. In Philip's case we may suppose a kind of trance, which was not ended till he found himself at Azotus. Passing through. For ,see 1 Kings 18:4 ,("there rendered "went about)היוסקןלבי OTE. To Caesarea; where we find him domiciled (Acts 21:8). Such coincidences, appearing in the narrative without any explanation, are strong marks of truth. "He journeyed northward from Ashdod, perhaps through Ekron, Ramah, Joppa, and the plain of Sharon" (Meyer).

COKE, "Acts 8:40. But Philip was found at Azotus:— Or, Ashdod, a city that was more than thirty miles from Gaza, in the southern part of the country which had been formerly one of the five governments belonging tothe Philistines, 1 Samuel 6:17. Thence Philip passed through the towns nigh or upon the sea-coast, as Joppa, Lydda, Saron, &c. and planted the gospel all along, till he came to Cesarea, which wasdifferent from the Caesarea Philippi, mentioned Matthew 16:13. This Caesarea was not far distant from Caesarea Philippi, which was situated to the north, in the tribe of aphtali, and near the sources of the Jordan. It was rebuilt by Herod the first, who greatly enlarged and beautified it with many fine edifices of polished marble; but the greatest and most beneficial of all his works here was the harbour, which he made equal in largeness to the Piraeus at Athens. The beauty of this Caesarea, which was anciently called Stratonice, or Stratton's Tower; and the conveniencies of its situation, were so extraordinary, that when the Romans reduced

Judea into the form of a province, they made it the seat of their government, in preference even to Jerusalem itself. See Joseph. Antiq. b. 13: 100. 11 and the note on Matthew 16:13. Philip settled at Caesarea for some time, probably for life; for we find long after this, that St. Paul and his company lodged at his house at Caesarea, and that then he had four daughters, virgins, who were prophetesses. See ch. Acts 21:8-9. But though he settled at Caesarea, we may reasonably presume that Philip would continue to preach the Christian doctrine to the Jews, and make as many converts among them, through divine grace, as he could.

Inferences.—The last token of respect paid by those devout men (mentioned in the beginning of this chapter) to the remains of St. Stephen, reflects the highest honour on their memories; since by carrying him to his funeral with solemn pomp and lamentation, who had died like an infamous criminal, they themselves also bore a noble testimony to the Christian cause. The wrath of man shall praise thee, O Lord; and very singularly was it made to praise thee in this instance, by the consequent sending out of the gospel missionaries who, during the short repose of the church, had been qualified for their work, and by dispersing them through all the neighbouring countries.

Had the calm continued longer while the disciples were so happy in the love and friendship of each other, they might have been too much inclinable to build their tabernacles at Jerusalem, and to say, it is good for us to be here. Such delightful and mutual converse might have engaged them to prolong their abode there to future months, and perhaps years. In mercy to the churches therefore, and even to themselves, whose truest happiness was connected with their usefulness, were they, like so many clouds big with the rain of heaven, driven different ways by the wind of persecution, that so they might empty themselves in fruitful showers on the several tracts of land through which they went preaching the gospel.

And thus did the continued outrages and cruelties of Saul serve more and more to illustrate the wonders of divine grace, in that conversion which we are hereafter soon to survey and admire; and to give the view of a very delightful contrast between the warmth of those efforts which he made first to destroy, and then with proportionable zeal to save.

It is pleasing to observe how the gospel conquered the mutual and rooted prejudices between the Jews and the Samaritans, teaching the Jews to communicate, and the Samaritans to receive its blessed message with pleasure. It was a wonderful Providence which had permitted the enchantments of Simon to be so successful before; but at length Simon himself assents to the great truths of the gospel, and is baptized. In this, as in a thousand nearer instances, we see that there may be speculative faith in the gospel, where there is no true piety. And if such persons, on the profession of that faith, where nothing appears contrary to it, be admitted to those ordinances by which Christians are distinguished from the rest of mankind, it is an evil, in the present state of things, unavoidable; and the conduct of Christian ministers and societies in admitting such, will be less displeasing to God than a rigorous severity. May God give us wisdom to guide our way, and determine our

resolutions, that so we may obtain the happy medium, between prostituting divine ordinances by a fond credulity, and defrauding the children of their bread, because they have not reached such a stature, or do not seek it in those forms and gestures which our mistaken caution may sometimes be ready to demand.

With what peculiar honour were the apostles distinguished, that the Holy Spirit should be given by the imposition of their hands! Thus did Christ bear his testimony to them as the authorised teachers of his church: and hence it evidently appears, that we may with great safety and pleasure submit ourselves to their instruction; for these extraordinary gifts were intended in some measure for our benefit, that by an entire resignation to their authority, thus attested, we might be partakers of those graces, in comparison of which, the tongues of men and of angels would be but as sounding brass, or a tinkling cymbal.

Who can read without honor the infamous proposal of Simon, to purchase the gift of God with money? With somewhat of the same horror must: we look on all those, by whom things sacred are either bought or sold. It is an infamous traffic, about which an upright man cannot deliberate a moment, but will reject it at once with an honest scorn and indignation, like that of St. Peter in the present instance. God grant that none of the ordinances of Christ may ever be prostituted to secular ends, which seems a crime almost equally enormous! In vain it is for men to "profess and call themselves Christians;" in vain to submit, like Simon, to baptism, or to adhere constantly to the ministers of the gospel, if their hearts be not right before God. A hypocritical conduct, like this, will proclaim it aloud, that they are in the gall of bitterness, and in the bond of iniquity.—Wash us, O holy God, from this odious and polluting gall, which naturally overspreads us! and do thou loosen these bonds of sin with which Satan sometimes binds even those who have a name and a place in thy church, and in which he conveys them to final and everlasting destruction.

Let us not, however, despair even of the worst of men, but direct them rather from their errors to that great universal remedy,—a deep and serious repentance of their sins, and an earnest address to God in prayer;—to him who alone can wash us from crimes or stains, and break in pieces fetters of iron. It is some token for good, when sinners seem to fall under reproof, and to desire the prayers of those who are more upright than themselves. But if men are not animated in such requests and submissions, by a more noble and generous principle than fear of destruction from God, there is great reason to suspect the sincerity of that repentance which they profess; and to apprehend that, like Simon, they will unsay all their fair confession, and perhaps like him, (if we may credit the most authentic uninspired histories of the church,) become open enemies to that gospel, which they pretended for a while to reverence and believe. See Euseb. Eccl. Hist. 50. 2: cap. 14. Theodoret. Haeret. Fab. 50. 1: 100. 1 and the note on Acts 8:9.

We have great reason to adore the gracious counsels of God, with respect to the Ethiopian eunuch before us. He was desirous to improve that weak light which he had; and God, we see, took effectual methods to impart to him more. Thus, as the prophet Hosea expresses it, shall we know, if we follow on to know the Lord, ch.

Acts 6:3. An angel of the Lord shall be sent to give directions to an evangelist to meet him in the desart, and to instruct him there in what he had been unable to learn in his attendance at Jerusalem: Philip, in prompt obedience to the divine command, immediately retires from the more public service that he had been engaged in at Samaria, to execute whatever the Lord should please to call him to, though he should order him to go into a wilderness; for even there he could open a door of opportunity to make him useful: and while, like Philip, the ministers and disciples of Christ govern themselves by the intimations of supreme wisdom, they shall not run in vain, nor labour in vain. Philippians 2:16.

It was a prudent and exemplary care, especially in a person engaged in such a variety of public business as the eunuch was, to improve that vacant leisure which a journey allowed him, in reading what might edify and instruct him even as he sat in his chariot. This is truly to redeem the time. He chose the sacred oracles, which are able to make men wise unto salvation; and while perusing them, we see he was in an extraordinary manner taught of God their author. The question which Philip put to him, we should often put to ourselves; Understandest thou what thou readest? Let us choose those writings which may be worth our study, and then labour to digest them into knowledge: it is unworthy the character of rational creatures to rest in the empty amusements, which a few wandering, unconnected, undistinguished ideas may give us, while they pass through the mind, like images over a mirror, and leave no trace or impression at all behind them.

The scriptures especially will be worthy our study, that we may understand them; and we should earnestly pray that this study may be successful. For this purpose let us be willing, like the Ethiopian convert, to make use of proper guides; though it must be confessed, none that we are likely to meet with at present, can have a claim to that authority with which Philip taught. It is pleasant, nevertheless, with a becoming humility to offer what assistance we can to our fellow-travellers, on such an occasion as this: and indeed the practice is generally attended with a blessing, both to teacher and learner. God Almighty grant that we who attempt it, especially in that way which is most extensive and lasting, may neither be deceived in Scripture ourselves, nor deceive others by misrepresenting its sense!

If we enter into the true sense of the ancient prophesies, we must undoubtedly see Christ in them, and particularly in that excellent chapter of Isaiah, which the pious eunuch was now reading. Indeed we may safely rest the proof from prophesy, in support of Christianity, upon this single oracle. If it relates to the Messiah, and was accomplished in every part by Jesus, and by no other, as we know it was, he must be the Christ. He appealed to it himself,

(Luke 22:37.) The apostles often refer us to it; and Philip, under the conduct of the divine Spirit, converted the eunuch by it.

A more extraordinary instance of the power and efficacy of this oracle, in converting believers, cannot be given, than in the case of that prodigy of wit, frolic, and immorality, John Wilmot, earl of Rochester. They who are only unhappily

acquainted with his detestable poems and dissolute life, will scarcely imagine, that he died a sincere penitent and a Christian; and that before he expired, he made no bad comment upon some parts of this prophesy. The following account, therefore, is given in bishop Burnet's own words, who attended him during his last illness, and published his case after his death. "He said (to the bishop) that Mr. Parsons, in order to his conviction, read to him, Isaiah 53 and compared that prophesy with the history of our Saviour's passion, that he might there see a prophesy concerning it, written many years before it was done; which the Jews that blasphemed Jesus Christ still kept in their hands, as a book divinely inspired. He said to me, that as he heard it read, he felt an inward force upon him, which did so enlighten his mind, and convince him, that he could resist it no longer; for the words had an authority, which did shoot like rays or beams into his mind; so that he was not only convinced by the reasonings he had about it, which satisfied his understanding; but by a power which did so effectually constrain him, that he did ever after as firmly believe in his Saviour, as if he had seen him in the clouds. He had made it be read so often to him, that he had got it by heart; and went through a great part of it in discourse with me, with a sort of heavenly pleasure, giving me his reflections upon it. Some few I remember: Who hath believed our report? Here, he said, was foretold the opposition the gospel was to meet with from such wretches as he was.—He hath no form or comeliness: and when we shall see him, there is no beauty, that we should desire him. On this he said, the meanness of his appearance and person has made vain and foolish people disparage him, because he came not in such a fool's coat as they delight in, &c. &c." It were to be wished, that this "short account" of that nobleman, by this learned prelate, was in the hands of all who have any doubts about religion, natural or revealed! and God grant that the prophesy in question may have the same effect upon the minds of all, to convert them to, or confirm them in the belief, that Jesus is the Christ, the Son of God!

Let us often view our divine Master in that amiable and affecting light in which he is here represented. Let us view him, though the Son of God, by a generation which none can fully declare, yet brought as a lamb to the slaughter, and as a sheep before his shearers: nor let us refuse patiently to suffer with him, if called to it, in humble hope of reigning with him too, even though, like his, our judgment also should be taken away, and we be cut off from the land of the living.

When once men are come to a point, thus solemnly to give themselves up to the Lord, and have done it in his appointed method, let them, as they have reason, go on their way rejoicing, though Providence should separate from them those spiritual guides, who have been the happy instruments of their conversion and edification.

To conclude: The servants of Christ are called to glorify him in every different scene and station of life: happy, if in at least one state and country or another, they may spread the favour of his name, and gather in converts to him, whether from among the Sons of Israel, or of Ethiopia!

REFLECTIOS.—1st, We are told,

1. The pleasure and satisfaction which Saul took in seeing the first martyr bleed. He not only consented to the deed, but, as the word signifies, feasted his eyes with the shocking spectacle, in hopes that such sharp methods would soon put a stop to the progress of that gospel which he abhorred.

2. The chief priests and rulers determined to pursue their blow, and, while the fury of the people lasted, severely persecuted the church at Jerusalem; so that the preachers, who were the great objects of enmity, were forced to withdraw, and disperse themselves through Judea and Samaria, except the apostles, who still continued at Jerusalem, and were preserved safe from the rage of their blood-thirsty enemies.

3. Stephen's friends, devout men, eminent for their piety, dared, notwithstanding the danger to which they were exposed, to gather up his broken remains, and carried him to his burial; and though they could not but rejoice in his triumphant death, they bewailed their own and the church's loss, deprived of so able an advocate for the cause of Christ. ote; (1.) The departure of the eminent servants of Jesus demands a tear; though it be their gain, it is our loss, and we should weep for ourselves. (2.) The corpse is honourable in which a heavenly spirit has dwelt, and should be decently laid in the dust, in sure and certain confidence of a glorious resurrection, when it shall awake in brighter array.

4. Saul, the envenomed foe to the Christian name, a fiery zealot, the fittest tool the priests could have chosen for their service, made havock of the church, persecuting them even unto death, as he owns, (Acts) Acts 22:4.) entering into every house; and, sparing neither age nor sex; haling men and women, committed them to prison. To such low and dirty work does enmity against the gospel lead a man of note, a gentleman, a scholar; as if every mark of contempt and cruelty to a Christian was meritorious and commendable.

2nd, The attempt to extinguish and suppress the rising flame of Christianity, served but the more to spread the sacred fire. They that were scattered abroad, went every where preaching the word; not hiding themselves in corners, or seeking concealment by their silence; but publishing throughout the country the glad tidings of salvation by Jesus Christ. Philip, the second of the deacons, and now the first, since Stephen had finished his glorious course, was among the chief of these dispersed evangelists.

1. He went down to the city of Samaria, to the metropolis of the country, where Jesus had been formerly, (John 4:5.) and preached Christ unto them. As a herald, he publicly proclaimed his Saviour, as exalted to the throne of glory; and invited all to come and share the blessings of his happy government: and this must be our constant theme, Christ crucified, glorified.

2. Great was the success that attended his labours. The people with one accord, in general, gave heed unto those things which Philip spake; shewing the most serious attention to his discourses, hearing and seeing the miracles which he did, in proof of his divine mission, and of the gospel of Jesus which he declared unto them—

miracles of the most stupendous nature, such as dispossessing unclean spirits, who with the utmost rage exclaimed at the power they could not withstand; curing the paralytic, and restoring the use of their limbs to the lame, when all human help was despaired of. And there was great joy in that city; the people transported, beheld those amazing works of divine power and grace, and rejoiced in the glad news of pardon and salvation preached to them through the Redeemer. ote; (1.) So far as the gospel effectually reaches the heart, Satan's power is broken, and his kingdom of uncleanness within is destroyed. (2.) The grace of God cures the moral impotence of our fallen nature, and enables the lame man to leap like a hart, and the paralytic soul to arise and run the way of God's commandments. (3.) The great things which make for our everlasting peace deserve our most serious attention; and the more we attend unto them, the more shall we consult our own happiness. (4.) True religion will make none melancholy; but wherever the gospel is known and believed, there the soul will taste the sweetest and most substantial joy.

3. What made the success of the gospel in this place still more extraordinary, was the delusion under which the people had lain, through the feats of a certain sorcerer named Simon, who had bewitched the people of Samaria, astonishing them with his magic arts and diabolical illusions; giving out that himself was some great one, the great God himself, or, as others suppose, the expected Messiah: and such was the influence which his pretended miracles had on the minds of the people, that they all gave heed unto him, from the least to the greatest, high and low, young and old, saying, This man is the great power of God; as if he was endued with Almighty power, equal to the great God himself; so strangely had he for a considerable time bewitched them with his sorceries.

4. The kingdom of Satan fell before the gospel word. When they believed Philip, preaching the things concerning the kingdom of God, the blessings and privileges, the doctrines and ordinances of it, and the name of Jesus Christ, as the great Saviour of lost sinners, the head of his church, the author of all mercies here, and of all glorious hopes for hereafter, they gladly embraced his salvation, abandoned the impostor Simon, and by baptism made open profession of their faith in Jesus, both men and women. ote; (1.) They who are most bewitched by Satan's sorceries, and the power of sin, are not beyond the recovering influence of the Redeemer's grace. (2.) When we truly believe in Jesus, we shall openly and boldly profess him before men.

5. Even Simon the magician himself was so astonished at the real miracles and signs which Philip wrought, that he believed also; so far, at least, as to make outward profession of Christ as the true Messiah, and to desire and be admitted to baptism in his name. ote; (1.) They who have been most atrociously wicked, when they make profession of repentance and conversion to God with apparent sincerity, are to be received cordially into the church, notwithstanding all that is past. (2.) Though many hypocrites may and do join themselves with God's people, yet we must leave men's hearts to the searcher of hearts, and judge of others with all candour and charity, till they give evident proofs of their unfaithfulness.

3rdly, The glad tidings soon reached Jerusalem, of the happy progress of the gospel in Samaria; and the apostles, for the furtherance of the blessed work, dispatched two of their body, St. Peter and St. John, immediately, to confirm the disciples, and communicate unto them the extraordinary gifts of the spirit. We have,

1. The success of their journey. They prayed for them, that they might receive the Holy Ghost, in his miraculous gifts, and be set on a level with the Jewish converts; for as yet he was fallen upon none of them, though they had experienced in a measure his illuminating influences upon their souls, in consequence of which they had been baptized in the name of the Lord Jesus; but they had not yet, by any visible appearance of the Holy Ghost, received the gift of tongues, or of prophesy, or the power to work miracles. But when the apostles had prayed, and were assured of an answer to their requests, then laid they their hands on them, and they received the Holy Ghost in some visible manner. ote; Though we may not expect miraculous powers, yet the same Holy Ghost, in all his gracious influences, is still given in answer to the prayer of faith.

2. Simon's hypocrisy on this occasion appeared. When he saw that through laying on of the apostles' hands the Holy Ghost was given, he was vastly ambitious of possessing the same apostolic power, and thought he could well reimburse himself any expence, could he but obtain it; therefore, supposing their views as mercenary as his own, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost; thus discovering both his ambition and avarice, and shewing the rottenness of his heart, notwithstanding his pretended conversion.

3. St. Peter, with abhorrence, rejects the proposal, and denounces his doom. Thy money perish with thee, thou and it must perish together, if in this temper of mind thou abidest: as for us, we detest thy mercenary offer, because thou hast thought that the gift of God may be purchased with money: an imagination as absurdly foolish, as impiously wicked. Thou hast neither part nor lot in this matter, art neither a partaker of the gifts nor graces of the Spirit, and as yet an alien from the kingdom of grace, and destitute of the hope of glory: for thy heart is not right in the sight of God; but under the specious profession of Christianity, lurks the foulest hypocrisy. Repent therefore of this thy wickedness, so great and aggravated, and pray God, if perhaps the thought of thine heart may be forgiven thee, and there be a possibility of pardon. For I perceive by this proposal, that thou art in the gall of bitterness; in a state of unregeneracy, under the dominion of the most abhorred corruptions, and in the bond of iniquity; enslaved by Satan and sin; and, as a criminal going to execution, exposed to the severest vengeance of an offended God. ote; (1.) The fatal bait of money—how many souls has it plunged into perdition and destruction? (2.) Where the heart is not right with God, though a form of godliness may conceal the hypocrisy from men, there is one that seeth and judgeth. (3.) They who are now held in bonds of iniquity, may assuredly expect to be bound over to everlasting shame and punishment. (4.) The vilest of sinners must not be abandoned, but still invited to repentance and prayer; while there is life, there is hope.

4. Simon, terrified at this dire commination and reproof, entreats their prayers for him; not so much that his heart might be renewed, as that the threatened vengeance might be averted: and this is a sure sign of an unhumbled spirit, when it is more affected with the dread of suffering, than with the evil of sin.

5. The apostles, when they had testified and preached the word of the Lord, confirming and establishing the faith of the disciples in Samaria, returned to Jerusalem, to give an account to their brethren of their proceedings and success; and, in their way, they preached the gospel in many villages of the Samaritans, improving every stage of their journey, and taking every opportunity of publishing the great salvation of their master Jesus. Let all the ministers of the gospel, in their spheres of action, imitate such worthy examples, preaching the word in season, and as some may think out of season.

4thly, We have the conversion of the Ethiopian eunuch, by whom it is generally supposed Christianity was first planted in Ethiopia, and the scripture in part fulfilled, Psalms 68:31.

1. Philip, who continued still at Samaria, is directed by an angel to depart thence, and go toward the south, unto the way that goeth down from Jerusalem unto Gaza, which is desert. And immediately, obedient to the heavenly call, he arose and went. ote; Though we see not at first the reasons on which God's providential disposition of us is founded, yet, when we bow to his command, we shall have cause to acknowledge his wisdom and goodness.

2. He there met a person of singular distinction, a man of Ethiopia, an inhabitant of Africa, an eunuch; either really such, they being formerly often preferred to the first offices of state; or this may signify his station at the court, as the word is used of Potiphar, (Genesis 39:1 in the original,) being a man of great authority under Candace, queen of the Ethiopians, who had the charge of all her treasure, a post of distinguished eminence, and had come to Jerusalem for to worship, being a proselyte to their religion.

3. Philip receives an intimation from the Holy Spirit to go near and join himself to his chariot, where he found him reading aloud the prophet Esaias, perhaps the portions which he had heard expounded at Jerusalem; where, though he must have heard of Christ and his apostles, yet he seems to have paid no regard to them, and was returning attached as much as ever to the Jewish religion. ote; (1.) The Lord, by strange providences, often brings about great events; even when we travel on the road, we know not what good may be done, though among strangers, if we have but the heart to speak a word for Christ. (2.) The scriptures should be much in our hands; they are the best companions on our journies, and will supply matter for the choicest meditations. (3.) It is no evil for men of station and affluence to ride in their chariots, if that, as well as every other gift, be sanctified by the word of God, and by prayer.

4. Philip, hearing him read the prophet Esaias, puts a question to him of great moment, and which we should often put to ourselves, when perusing the sacred oracles, Understandest thou what thou readest? His reply was singularly humble: far from taking the question ill, though from a stranger on foot, and meanly dressed, he answers with the most modest acknowledgment of his own poor attainment, How can I, except some man should guide me? and, willing to be instructed, and glad to embrace every opportunity of increasing his knowledge of these blessed prophesies, he desired Philip, who appeared to be intelligent in these matters, to come up into the chariot, and sit with him, well judging, that the honour he did the evangelist would be abundantly repaid by the instructions he should receive. ote; To shew a teachable spirit, is the surest way to become wise unto salvation.

5. This illustrious Ethiopian, having seated him in the chariot, inquires of Philip the meaning of the passage he had been reading, Isaiah 53:7-8 where, according to the Septuagint version, it was written, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: in his humiliation his judgment was taken away, and who shall declare his generation? for his life is taken from the earth; the Ethiopian therefore begs Philip to inform him, of whom the prophet in this passage speaks, of himself or of some other man? Hereupon, Philip opened his mouth, and, glad of so fair an opportunity, began at the same scripture, and preached unto him Jesus, the great subject of the prophesy. He was the sheep led to the slaughter, willingly offering himself a sacrifice for the sins of the world; silent before his shearers as a lamb, neither upbraiding nor threatening, but meek and patient under all the indignities shewn him; he humbled himself to the lowest state, to the life of a servant, and the death of a slave: his judgment was taken away; he was treated in the most unjust and cruel manner, hurried from one judgment-seat to another; and, though confessedly innocent, executed as the vilest of malefactors: and who shall declare his generation? (See the Annotations on Isaiah 53:8.) for his life is taken from the earth, by wicked hands he was crucified and slain, cut off as a criminal unworthy to live. Yet God raised him from the dead, exalted him to his right hand, in token of his fullest approbation; and, having accepted his sacrifice, has given power to his ministers to preach remission of sins to all nations, and to administer baptism as the initiatory ordinance into his church.

6. Convinced of the truth by Philip's discourse, he embraced the gospel of Jesus, which the evangelist preached; and as they went on their way, Philip opening the truth at large, and the eunuch attentively listening, they came unto a certain water; when, desirous to make open profession of his faith by baptism, he humbly proposes that he might be baptized, if Philip had no objection. Philip said, If thou believest with all thine heart the great truths on which I have been discoursing, trusting on Jesus alone for pardon, righteousness, and salvation, and willing to yield thyself to his government and service, thou mayest. He answered, I believe that Jesus Christ is the Son of God, the divine, all-sufficient, and promised Saviour, the true Messiah, God incarnate. Satisfied with this confession of his faith, Philip consents to his proposal; and, the eunuch ordering his chariot to stop, they went down both into or unto the water, both Philip and the eunuch; and he baptized him. ote; (1.) Faith is

not a mere speculative assent to gospel truths, but the embracing with the heart a salvation suited to the case of a lost sinner. (2.) o man can truly and experimentally say that Jesus is the Christ, but by the Spirit of God.

7. Philip and the eunuch are parted as miraculously as they were brought together. When they were come up out of or from the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more; and this miracle served to bear testimony to Philip's doctrine; and he went on his way rejoicing in Christ Jesus, with whose salvation he was now become acquainted, and happy in the hope of carrying the glad tidings to his countrymen. But Philip was found at Azotus, or Ashdod, upwards of thirty miles from Gaza; and passing through he preached, as he travelled, in all the cities, till he came to Caesarea, where afterwards, it seems, he chiefly took up his abode.

Footnotes:

Acts 8:27 That is, from the southern Nile regionActs 8:33 Isaiah 53:7,8 (see Septuagint)Acts 8:37 Some manuscripts include here Philip said, “If you believe with all your heart, you may.” The eunuch answered, “I believe that Jesus Christ is the Son of God.”