Was consenting ( ēn suneudokōn ).

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

On that day ( en ekeinēi tēi hēmerāi ).

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

A great persecution ( diōgmos megas ).

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

Were all scattered abroad ( pantes diesparēsan ).

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

Except the apostles ( plēn tōn apostolōn ).

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

Devout ( eulabeis ).

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

Buried ( sunekomisan ).

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

Lamentation ( kopeton ).

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

Laid waste ( elumaineto ).

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

Into every house ( kata tous oikous ).

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

Haling ( surōn ).

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

Men and women ( andras kai gunaikas ).

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

Committed ( paredidou ).

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

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).

Philip ( Philippos ).

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

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

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

Proclaimed ( ekērussen ).

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

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.

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.

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."

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

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

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

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

They were baptized ( ebaptizonto ).

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

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.

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).

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.

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).

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 passu with the laying on of the hands.

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.

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).

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 .

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.

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.

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.

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.

They therefore ( hoi men oun ).

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

Returned ( hupestrephon ).

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

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.

A eunuch of great authority ( eunouchos dunastēs ).

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

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).

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.

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.

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

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

Do you know what you know again (read)?

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

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

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

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.

Was taken away ( ērthē ).

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

Of whom ( peri tinos ).

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

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

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

Preached unto him Jesus ( euēggelisato autōi ton Iēsoun ).

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

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

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

Out of the water ( ek tou hudatos ).

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

Caught away ( hērpasen ).

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

Went on his way ( eporeueto ).

Kept on going, imperfect active.

He preached the gospel ( euēggelizeto ).

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

Death ( ἀναιρέσει )

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

Devout

See on Luk 2:25.

Carried to his burial ( συνεκόμισαν )

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

Stephen ( Στέφανον )

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

Lamentation ( κοπετὸν )

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

Made havoc ( ἐλυμαίνετο )

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

Philip

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

Christ ( τὸν Χριστόν )

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

He did ( ἐποίει )

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

Taken with palsies ( παραλελυμένοι )

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

Were healed

See on Luk 5:15.

Used sorcery ( μαγεύων )

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

Bewitched ( ἐξιστῶν )

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

The great power of God

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

Bewitched

Amazed, as Act 8:9.

Continued with

See on Act 1:14.

Miracles and signs ( σημεῖα καὶ δυνάμεις )

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

Which were done ( γινομένας )

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

He was amazed

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

Samaria.

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

They were (ὑπῆρχον )

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

In the name ( εἰς τὸ ὄνομα )

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

Perish with thee ( σὺν σοὶ εἴη εἰς ἀπώλειαν )

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

Part nor lot

Lot expresses the same idea as part, but figuratively.

Matter ( λόγῳ )

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

Right ( εὐθεῖα )

Lit., straight.

If perhaps

The doubt suggested by the heinousness of the offence.

Thought ( ἐπίνοια )

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

In the gall ( εἰς χολὴν )

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

Bond of iniquity ( σύνδεσμον ἀδικίας )

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

The south ( μεσημβρίαν )

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

Desert

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

Of Ethiopia

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

Of great authority ( δυνάστης )

A general term for a potentate.

Candace

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

Treasure ( γάζης )

Only here in New Testament. A Persian word.

Join thyself ( κολλήθητι )

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

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

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

How can I (πῶς γὰρ ἂν δυναίμην )?

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

The place of the scripture ( ἡ περιοχὴ τῆς γραφῆς )

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

He read

Rev., correctly, was reading; imperfect.

Humiliation

See on Mat 11:29.

Generation

His contemporaries. Who shall declare their wickedness?

Opened his mouth

Indicating a solemn announcement. Compare Mat 5:2.

The best texts omit this verse.

Caught away

Suddenly and miraculously.

And he went, etc. ( ἐπορεύετο γὰρ )

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

Their adversaries having tasted blood, were the more eager.

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

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

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

Regarding neither age nor sex.

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

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

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

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

That is, was convinced of the truth.

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

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

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

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

Probably St. Peter discerned this long before he had declared it; although it does not appear that God gave to any of the apostles a universal power of discerning the hearts of all they conversed with; any more than a universal power of healing all the sick they came near. This we are sure St. Paul had not; though he was not inferior to the chief of the apostles. Otherwise he would not have suffered the illness of Epaphroditus to have brought him so near to death, Phi 2:25-27; nor have left so useful a fellow labourer as Trophimus sick at Miletus, 2Ti 4:20.

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

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

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

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

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

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

Such was his modesty, and thirst after instruction.

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

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

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

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

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

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

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

The word expresses hearty approval.

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.

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.

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

Like as inquisitor [BENGEL].

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

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

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].

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

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].

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

Magical arts.

A sort of incarnation of divinity.

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

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

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

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

"was in constant attendance upon" him.

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

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.

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

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

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).

This is the fidelity of a minister of Christ to one deceiving himself in a very awful manner.

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

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

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.

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.)

Peter and John.

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

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

Rather, "an angel."

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

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).

Upper Egypt, Meroe.

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

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

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).

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.

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.

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

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

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.

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.

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.

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.

(See on Mat 5:2).

Founding on it as his text.

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

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.

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).

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

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.

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

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.

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

The ancient Ashdod.

Along the coast, proceeding northward.

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

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."

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

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.

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

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 συρων 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.

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!

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 ΣεβαϚη i.e. Augusta, in compliment to the Emperor Augustus, as Josephus tells us, Ant. lib. xv. cap. 8, sect. 5; War, lib. i. cap. 2. sect. 7; and by this name of Sebasté, or Augusta, that city, if meant here, would in all probability have been called, in the same manner as the town called Strato’ s Tower, (which Herod built on the sea coasts, and to which he gave the name of Caesarea, in compliment to Augustus Caesar), is always called Caesarea, wherever it is mentioned in the Acts of the Apostles. Bp. Pearce

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

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.

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!

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

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

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

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

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

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

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.

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

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

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.

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

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.

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.

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.

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.

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!

Thou hast neither part nor lot in this matter - Thou hast no part among the faithful, and no lot in this ministry. That the word κληρος, which we translate lot, is to be understood as implying a spiritual portion, office, etc., see proved in the note on Num 26:55 (note)

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.

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.

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.

Pray ye to the Lord for me - The words of Peter certainly made a deep impression on Simon’ s mind; and he must have had a high opinion of the apostle’ s sanctity and influence with God, when he thus commended himself to their prayers. And we may hope well of his repentance and salvation, if the reading of the Codex Bezae, and the margin of the later Syriac may be relied on: Pray ye to the Lord for me, that none ( τουτων των κακων ) Of All Those Evils which ye have spoken ( μοι ) To Me, may come upon me: ( ὁς πολλα κλαιων ου διελιμπανεν ) Who Wept Greatly, and Did Not Cease. That is, he was an incessant penitent. However favourably this or any other MS. may speak of Simon, he is generally supposed to have "grown worse and worse, opposing the apostles and the Christian doctrine, and deceiving many cities and provinces by magical operations; till being at Rome, in the reign of the Emperor Claudius, he boasted that he could fly, and when exhibiting before the emperor and the senate, St. Peter and St. Paul being present, who knew that his flying was occasioned by magic, prayed to God that the people might be undeceived, and that his power might fail; in consequence of which he came tumbling down, and died soon after of his bruises."This account comes in a most questionable shape, and has no evidence which can challenge our assent. To me, it and the rest of the things spoken of Simon the sorcerer appear utterly unworthy of credit. Calmet makes a general collection of what is to be found in Justin Martyr, Irenaeus, Tertullian; Eusebius, Theodoret, Augustine, and others, on the subject of Simon Magus; and to him, if the reader think it worth the pains, he may refer. The substance of these accounts is given above, and in the note on Act 8:9; and to say the least of them they are all very dubious. The tale of his having an altar erected to him at Rome, with the inscription, Simoni sancto deo , "To the holy god Simon,"has been founded on an utter mistake, and has been long ago sufficiently confuted. See the inscriptions in Gruter, vol. i. p. 96, inscript. No. 5, 6, 7.

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.

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

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

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

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

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

Apparent rari nantes in gurgite vasto,

Arma virum, tabulaeque, et Troia Gaza per undas

"And here and there above the waves are see

Arms, pictures, precious goods, and floating men.

Dryden

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

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

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

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

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.

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.

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.

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.

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.

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

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

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.

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.

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.

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.

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.

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

ΠΝΑΑΓΙΟΝΕΠΕΠΕΞΕΝΕΠΙΤΟΝΕΥΝΟΥΧΟΝ

The Spirit of the Lord fell upon the eunuch

ΑΓΓΕΛΟΞΔΕΚΥΗΡΠΑΞΕΝΤΟΝΦΙΛΙΠΠΟΝ

But the angel of the Lord snatched away Philip

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

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.

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

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

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

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

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

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

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

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

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

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

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.

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.

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

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.

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

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

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,

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

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

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

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

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

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

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

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

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

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

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

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.

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

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

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

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

20.Peter answered Peter giveth him the repulse here stoutly, and being not content to chide him, he addeth a bitter curse (or wish,) that Simon and his money may perish together; though he doth not so much wish unto him destruction, as he telleth him that the just vengeance of God hangeth over his head, that he might terrify him. In sum, he showeth what he hath deserved, when he hath made the Spirit of God subject to filthy buying and selling; as if he should have said, Thou art worthy to perish with thy money, ⁵²⁰ when thou dost so blaspheme the Spirit of God. For we may easily gather by that which followeth, that Peter would rather have had Simon saved than destroyed. But as it were supplying the place of a judge, he pronounceth what punishment Simon’s ungodliness deserveth; and it was requisite that he should be thus accused with such vehemence, that he might perceive the greatness of his offense. ⁵²¹ To the same end tendeth that that he judged his money to perish; for he signifieth that it was as it were infected and polluted with cogitation of wickedness, because it was offered to such a wicked use. And surely we ought rather to wish that all the whole world perish, than that those things should darken the glory of God, which, in comparison thereof, are nothing worth. When he wisheth thus to a sacrilegious man, he doth not so much respect the person as the fact; for we must be offended with the offenses of men in such sort, that we must pity the men themselves. Such are those sentences of God which adjudge adulterers, thieves, drunkards, and wrongful dealers, to destruction, (1Co 6:9; Eph 5:5;) for they do not cut off all hope of salvation from them, but they are only referred unto their present state and declare what end is prepared for them, if they go forward obstinately.

21.Thou hast no part Some do frame this sentence otherwise, that Simon is not partaker of grace, because he setteth a price thereof. But the other reading which we have followed is more usual, to wit, that that reason be joined to the former member. And surely it is better to knit the two sentences together, thus, Thy money perish with thee, because thou thinkest that the inestimable gift of the Spirit can be bought with money. Whereas the old interpreter had put, in this word; Erasmus translated it more fitly, in this business; for Peter’s meaning is, that that sacrilegious person hath nothing to do in all that administration, who doth wickedly profane the same.

Furthermore both the Papists, and also the old divines, have disputed much concerning simony; but that which the Papists call simony doth not agree with Simon’s fact. Simon would have bought the grace of the Spirit with money; the Papists apply the crime of simony unto their idle revenues; and yet I speak not this that I may extenuate those horrible sins which reign at this day in Popery, in buying and selling spiritual promotions. Now, this wickedness is filthy enough of itself, in that they hold such a mart in the Church of God. And in the mean season, we must note the true definition of simony, to wit, that it is a wicked buying and selling of the gifts of the Spirit, or some other such like thing, whilst that a man abuseth them unto ambition or other corruptions. Though I confess that all those imitate Simon who strive to attain unto the government of the Church by unlawful means; which thing we see committed at this day without shame, as if it were lawful; and we can scarce find one priest in all Popery which is not manifestly a simoniacal person in this respect; because none can put up his head amongst them, ⁵²² but he must creep in by indirect means. Although we must confess, (which thing even children see, to our great shame,) that this vice is too common even amongst the false professors of the gospel.

But let us remember, first, to the end we may be free from the infection of Simon, that the gifts of the Spirit are not gotten with money, but that they are given of the free and mere goodness of God, and that for the edifying of the Church; that is, that every man may study to help his brethren according to the measure of his ability; that every man may bestow ⁵²³ that about the common good of the Church which he hath received; and that the excellency of no man may hinder, but that Christ may excel all. Notwithstanding, it may seem a marvelous matter, that Peter excludeth Simon from being a partaker of the Spirit, as concerning special gifts; because his heart is not right before God. For the wickedness of Judas did not let him from having the gifts of the Spirit in great measure; neither had the gifts of the Spirit been so corrupted amongst the Corinthians, if their heart had been right in the sight of God. Therefore that reason which Peter allegeth seemeth insufficient; because many men excel oftentimes in the gifts of the Spirit, who have an unclean heart. But, first of all, there followeth no absurdity, if God give such graces to men which are unworthy thereof. Secondly, Peter prescribeth no general rule in this place, but because the Church alone is for the most part made partaker of the gifts of the Spirit, he pronounceth that Simon, who is a stranger to Christ, is unworthy to have the same graces given him, (which are bestowed upon the faithful,) as if he were one of God’s household. Moreover, he had blasphemed those gifts whereof he is deprived.

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

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

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

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

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

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

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

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

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