Text -- Acts 8:1-13 (NET)

Saul Begins to Persecute the Church

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

Philip Preaches in Samaria

8:4 Now those who had been forced to scatter went around proclaiming the good news of the word. 8:5 Philip went down to the main city of Samaria and began proclaiming the Christ to them. 8:6 The crowds were paying attention with one mind to what Philip said, as they heard and saw the miraculous signs he was performing. 8:7 For unclean spirits, crying with loud shrieks, were coming out of many who were possessed, and many paralyzed and lame people were healed. 8:8 So there was great joy in that city. 8:9 Now in that city was a man named Simon, who had been practicing magic and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” 8:11 And they paid close attention to him because he had amazed them for a long time with his magic. 8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they began to be baptized, both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 8:1

Was consenting ( ēn suneudokōn ).

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

Robertson: Act 8:1

On that day ( en ekeinēi tēi hēmerāi ).

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

Robertson: Act 8:1

A great persecution ( diōgmos megas ).

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

Robertson: Act 8:1

Were all scattered abroad ( pantes diesparēsan ).

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

Robertson: Act 8:1

Except the apostles ( plēn tōn apostolōn ).

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

Robertson: Act 8:2

Devout ( eulabeis ).

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

Robertson: Act 8:2

Buried ( sunekomisan ).

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

Robertson: Act 8:2

Lamentation ( kopeton ).

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

Robertson: Act 8:3

Laid waste ( elumaineto ).

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

Robertson: Act 8:3

Into every house ( kata tous oikous ).

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

Robertson: Act 8:3

Haling ( surōn ).

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

Robertson: Act 8:3

Men and women ( andras kai gunaikas ).

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

Robertson: Act 8:3

Committed ( paredidou ).

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

Robertson: Act 8:4

They therefore ( hoi men oun ).

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

Robertson: Act 8:4

Went about ( diēlthon ).

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

Robertson: Act 8:4

Preaching the word ( euaggelizomenoi ton logon ).

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

Robertson: Act 8:5

Philip ( Philippos ).

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

Robertson: Act 8:5

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

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

Robertson: Act 8:5

Proclaimed ( ekērussen ).

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

Robertson: Act 8:6

Gave heed ( proseichon ).

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

Robertson: Act 8:6

When they heard ( en tōi akouein autous ).

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

Robertson: Act 8:6

Which he did ( ha epoiei ).

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

Robertson: Act 8:7

For many ( polloi gar ).

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

Robertson: Act 8:7

Palsied ( paralelumenoi , perfect passive participle).

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

Robertson: Act 8:9

Simon ( Simōn ).

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

Robertson: Act 8:9

Which beforetime used sorcery ( proupērchen mageuōn ).

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

Robertson: Act 8:9

Amazed ( existanōn ).

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

Robertson: Act 8:9

Some great one ( tina megan ).

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

Robertson: Act 8:10

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

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

Robertson: Act 8:11

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

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

Robertson: Act 8:12

They were baptized ( ebaptizonto ).

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

Robertson: Act 8:13

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

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

Robertson: Act 8:13

He continued with Philip ( ēn proskarterōn tōi Philippōi ).

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

Robertson: Act 8:13

Beholding ( 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.

Vincent: Act 8:1

Death ( ἀναιρέσει )

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

Vincent: Act 8:2

Devout

See on Luk 2:25.

Vincent: Act 8:2

Carried to his burial ( συνεκόμισαν )

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

Vincent: Act 8:2

Stephen ( Στέφανον )

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

Vincent: Act 8:2

Lamentation ( κοπετὸν )

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

Vincent: Act 8:3

Made havoc ( ἐλυμαίνετο )

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

Vincent: Act 8:5

Philip

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

Vincent: Act 8:5

Christ ( τὸν Χριστόν )

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

Vincent: Act 8:5

He did ( ἐποίει )

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

Vincent: Act 8:7

Taken with palsies ( παραλελυμένοι )

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

Vincent: Act 8:7

Were healed

See on Luk 5:15.

Vincent: Act 8:9

Used sorcery ( μαγεύων )

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

Vincent: Act 8:9

Bewitched ( ἐξιστῶν )

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

Vincent: Act 8:10

The great power of God

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

Vincent: Act 8:11

Bewitched

Amazed, as Act 8:9.

Vincent: Act 8:13

Continued with

See on Act 1:14.

Vincent: Act 8:13

Miracles and signs ( σημεῖα καὶ δυνάμεις )

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

Vincent: Act 8:13

Which were done ( γινομένας )

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

Vincent: Act 8:13

He was amazed

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

Wesley: Act 8:1

Their adversaries having tasted blood, were the more eager.

Wesley: Act 8:1

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

Wesley: Act 8:2

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

Wesley: Act 8:3

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

Wesley: Act 8:3

Regarding neither age nor sex.

Wesley: Act 8:4

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

Wesley: Act 8:5

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

Wesley: Act 8:9

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

Wesley: Act 8:12

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

Wesley: Act 8:13

That is, was convinced of the truth.

JFB: Act 8:1

The word expresses hearty approval.

JFB: Act 8:1

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

JFB: Act 8:1

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

JFB: Act 8:2

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

JFB: Act 8:3

Like as inquisitor [BENGEL].

JFB: Act 8:3

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

JFB: Act 8:4

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

JFB: Act 8:5

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

JFB: Act 8:5

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

JFB: Act 8:6-8

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

JFB: Act 8:8

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

JFB: Act 8:9-13

Magical arts.

JFB: Act 8:9-13

A sort of incarnation of divinity.

JFB: Act 8:10

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

JFB: Act 8:12

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

JFB: Act 8:13

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

JFB: Act 8:13

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

JFB: Act 8:13

"was in constant attendance upon" him.

Clarke: Act 8:1

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

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

Clarke: Act 8:1

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

Clarke: Act 8:1

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

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

Clarke: Act 8:2

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

Clarke: Act 8:2

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

Clarke: Act 8:3

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

Clarke: Act 8:3

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

Clarke: Act 8:3

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

Clarke: Act 8:3

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

Clarke: Act 8:4

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

Clarke: Act 8:5

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

Clarke: Act 8:5

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

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

Clarke: Act 8:6

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

Clarke: Act 8:7

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

Clarke: Act 8:8

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

Clarke: Act 8:9

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

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

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

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

Clarke: Act 8:9

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

Clarke: Act 8:9

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

Clarke: Act 8:10

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

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

Clarke: Act 8:12

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

Clarke: Act 8:13

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

Clarke: Act 8:13

Continued with Philip, and wondered - 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.

Calvin: Act 8:1

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

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

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

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

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

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

Calvin: Act 8:2

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

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

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

Calvin: Act 8:3

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

Calvin: Act 8:4

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

Calvin: Act 8:5

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

Calvin: Act 8:6

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

Calvin: Act 8:7

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

Calvin: Act 8:8

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

Calvin: Act 8:9

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

Calvin: Act 8:10

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

Calvin: Act 8:11

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

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

Calvin: Act 8:12

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

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

Calvin: Act 8:13

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

Defender: Act 8:1

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

Defender: Act 8:13

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

TSK: Act 8:1

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

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

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

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

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

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

TSK: Act 8:2

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

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

TSK: Act 8:3

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

TSK: Act 8:4

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

TSK: Act 8:5

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

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

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

TSK: Act 8:6

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

TSK: Act 8:7

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

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

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

TSK: Act 8:8

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

TSK: Act 8:9

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

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

TSK: Act 8:10

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

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

the great power : 1Co 1:24

TSK: Act 8:11

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

TSK: Act 8:12

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

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

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

TSK: Act 8:13

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

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

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

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 8:1

And Saul was consenting ... - Was pleased with his being put to death and approved it. Compare Act 22:20. This part of the verse should have been connected with the previous chapter.

And at that time. - That is, immediately following the death of Stephen. The persecution arose on account of Stephen, Act 11:19. The tumult did not subside when Stephen was killed. The anger of his persecutors continued to be excited against all Christians. They had become so embittered by the zeal and success of the apostles, and by their frequent charges of murder in putting the Son of God to death, that they resolved at once to put a period to their progress and success. This was the first persecution against Christians; the first in a series that terminated only when the religion which they wished to destroy was fully established on the ruins of both Judaism and paganism.

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

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

The regions of Judea ... - See the notes on Mat 2:22.

Except the apostles - Probably the other Christians fled from fear. Why the apostles, who were particularly in danger, did not flee also, is not stated by the historian. Having been, however, more fully instructed than the others, and having been taught their duty by the example and teaching of the Saviour, they resolved, it seems, to remain and brave the fury of the persecutors. For them to have fled then would have exposed them, as leaders and founders of the new religion, to the charge of timidity and weakness. They therefore resolved to remain in the midst of their persecutors; and a merciful Providence watched over them, and defended them from harm. The dispersion extended not only to Judea and Samaria, but those who fled carried the gospel also to Phenice, Cyprus, and Antioch, Act 11:19. There was a reason why this was permitted. The early converts were Jews. They had strong feelings of attachment to the city of Jerusalem, to the temple, and to the land of their fathers. Yet it was the design of the Lord Jesus that the gospel should be preached everywhere. To accomplish this, he suffered a persecution to rage; and they were scattered abroad, and bore his gospel to other cities and lands. Good thus came out of evil; and the first persecution resulted, as all others have done, in advancing the cause which was intended to be destroyed.

Barnes: Act 8:2

And devout men - Religious men. The word used here does not imply of necessity that they were Christians. There might have been Jews who did not approve of the popular tumult, and the murder of Stephen, who gave him a decent burial. Joseph of Arimathea, and Nicodemus, both Jews, thus gave to the Lord Jesus a decent burial, Joh 19:38-39.

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

And made great lamentation - This was usual among the Jews at a funeral. See the notes on Mat 9:23.

Barnes: Act 8:3

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

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

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

Haling - Dragging, or compelling them.

Committed them to prison - The Sanhedrin had no power to put them to death, Joh 18:31. But they had power to imprison; and they resolved, it seems, to exercise this power to the utmost. Paul frequently refers to his zeal in persecuting the church, Act 26:10-11; Gal 1:13. It may be remarked here that there never was a persecution commenced with more flattering prospects to the persecutors. Saul, the principal agent, was young, zealous, learned, and clothed with power. He showed afterward that he had talents suited for any station, and zeal that tired with no exertion, and that was appalled by no obstacle. With this talent and this zeal he entered on his work. The Christians were few and feeble. They were scattered and unarmed. They were unprotected by any civil power, and exposed, therefore, to the full blaze and rage of persecution. That the church was not destroyed was owing to the protection of God a protection which not only secured its existence, but which extended its influence and power by means of this very persecution far abroad on the earth.

Barnes: Act 8:4

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

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

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

(2)\caps1     t\caps0 hat one of the best means to make Christians active and zealous is to persecute them.

(3)\caps1     t\caps0 hat it is right for all Christians to make known the truths of the gospel. When the heart is full the lips will speak, and there is no more impropriety in their speaking of redemption than of anything else.

(4)\caps1     i\caps0 t should be the great object of all Christians to make the Saviour known "everywhere."By their lives, their conversation, and their pious exhortations and entreaties, they should beseech dying sinners to be reconciled to God. And especially should this be done when they "are traveling."Christians when away from home seem almost to imagine that they lay aside the obligations of religion. But the example of Christ and his early disciples has taught us that this is the very time to attempt to do good.

Barnes: Act 8:5

Then Philip - One of the seven deacons, Act 6:5. He is afterward called the "evangelist,"Act 21:8.

The city of Samaria - This does not mean a city whose "name"was Samaria, for no such city at that time existed. Samaria was a "region,"Mat 2:22. The ancient city Samaria, the capital of that region, had been destroyed by Hyrcanus, so completely as to leave no vestige of it remaining; and he "took away,"says Josephus, "the very marks that there had ever been such a city there"( Antiq. , book 13, chapter 10, section 3). Herod the Great afterward built a city on this site, and called it "Sebaste"; that is, "Augusta,"in honor of the Emperor Augustus (Josephus, Antiq. , book 15, chapter 8, section 5). Perhaps this city is intended, as being the principal city of Samaria; or possibly "Sychar,"another city where the gospel had been before preached by the Saviour himself, John 4.

And preached Christ - Preached that the Messiah had come, and made known his doctrines. The same truths had been before stated in Samaria by the Saviour himself John 4; and this was doubtless one of the reasons why they so gladly now received the Word of God. The field had been prepared by the Lord Jesus. He had said that it was white for the harvest Joh 4:35, and into that field Philip now entered, and was signally blessed. His coming was attended with a remarkable "revival of religion."The word translated "preach"here is not what is used in the previous verse. This denotes to "proclaim as a crier,"and is commonly employed to denote the preaching of the gospel, so called, Mar 5:20; Mar 7:36; Luk 8:39; Mat 24:14; Act 10:42; Rom 10:15; 1Co 9:27; 1Co 15:12; 2Ti 4:2. It has been argued that because "Philip"is said thus to have preached to the Samaritans, that "therefore"all "deacons"have a right to preach, or that they are, under the New Testament economy, an "order"of ministers. But this is by no means clear. For:

(1)    It is not evident, nor can it be shown, that the "other"deacons Act 6:1-15 ever preached. There is no record of their doing so; and the narrative would lead us to suppose that they did not.

(2)\caps1     t\caps0 hey were "appointed"for a very different purpose Act 6:1-5; and it is fair to suppose that, as "deacons,"they confined themselves to the design of their appointment.

(3)\caps1     i\caps0 t is not said that "Philip"preached in virtue of his being a "deacon."From anything in "this"place, it would seem that he preached as the other Christians did - wherever he was.

(4)\caps1     b\caps0 ut "elsewhere"an express distinction is made between Philip and the others. A new appellation is given him, and he is expressly called the "evangelist,"Act 21:8. From this, it seems that he preached, not "because"he was a "deacon,"but because he had received a special "appointment"to this business as an evangelist.

(5)\caps1     t\caps0 his same office, or rank of Christian teachers, is expressly recognized elsewhere, Eph 4:11. All these considerations show that there is "not"in the sacred Scriptures an order of ministers appointed to preach "as deacons."

Barnes: Act 8:6

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

Gave heed - Paid attention to; embraced.

Hearing - Hearing what he said.

Barnes: Act 8:7

For unclean spirits - See the notes on Mat 4:24.

Crying with loud voice - See the notes on Mar 1:26.

Palsies - See the notes on Mat 4:24.

Barnes: Act 8:8

And there was great joy - This joy arose:

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

(2)\caps1     f\caps0 rom the conversion of individuals to Christ.

(3)\caps1     f\caps0 rom the mutual joy of "families"and "friends"that their friends were converted. The tendency of a revival of religion is thus to produce great joy.

Barnes: Act 8:9

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

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

Used sorcery - Greek: μαγεύων mageuōn . Exercising the arts of the "Magi,"or "magicians"; hence, the name Simon "Magus."See the notes on Mat 2:1. The ancient "Magi"had their rise in Persia, and were at first addicted to the study of philosophy, astronomy, medicine, etc. This name came afterward to signify those who made use of the knowledge of these arts for the purpose of imposing on mankind - astrologers, soothsayers, necromancers, fortune-tellers, etc. Such persons pretended to predict future events by the positions of the stars, and to cure diseases by incantations, etc. See Isa 2:6. See also Dan 1:20; Dan 2:2. It was expressly forbidden the Jews to consult such persons on pain of death, Lev 19:31; Lev 20:6. In these arts Simon had been eminently successful.

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

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

Barnes: Act 8:10

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

Barnes: Act 8:13

Then Simon himself believed also - That is, he believed that Jesus had performed miracles, and was raised from the dead, etc. All this he could believe in entire consistency with his own notions of the power of magic; and all that the connection requires us to suppose is that he believed this Jesus had the power of working miracles; and as he purposed to turn this to his own account, he was willing to profess himself to be his follower. It might have injured his popularity, moreover, if he had taken a stand in opposition when so many were professing to become Christians. People often profess religion because, if they do not, they fear that they will lose their influence, and be left with the ungodly. That Simon was not a real Christian is apparent from the whole narrative, Act 8:18, Act 8:21-23.

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

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

(2)\caps1     t\caps0 he fact that many others were becoming Christians; and "he"went in with the multitude. This is often the case in revivals of religion.

(3)\caps1     h\caps0 e was willing to make use of Christianity to advance his own power, influence, and popularity - a thing which multitudes of men of the same mind with Simon Magus have been willing since to do.

He continued ... - It was customary and natural for the disciples to remain with their teachers. See Act 2:42.

And wondered - This is the same word that is translated "bewitched"in Act 8:9, Act 8:11. It means that he was amazed that Philip could "really"perform so much greater miracles than "he"had even pretended to. Hypocrites will sometimes be greatly attentive to the external duties of religion, and will be greatly surprised at what is done by God for the salvation of sinners.

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

Poole: Act 8:1

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

persecution at Jerusalem, a church is planted by

Philip in Samaria.

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

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

imposition of hands give the Holy Ghost.

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

reproved by Peter for his wickedness and hypocrisy,

and admonished to repent: the apostles return to

Jerusalem, having preached the word.

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

Ethiopian eunuch.

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

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

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

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

Poole: Act 8:2

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

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

Poole: Act 8:3

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

Entering into every house house after house, sparing none.

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

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

Poole: Act 8:4

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

Poole: Act 8:5

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

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

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

Poole: Act 8:6

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

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

Poole: Act 8:7

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

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

Poole: Act 8:8

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

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

Poole: Act 8:9

Used sorcery magical enchantments, as a wizard.

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

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

Poole: Act 8:10

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

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

Poole: Act 8:11

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

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

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

Poole: Act 8:12

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

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

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

Poole: Act 8:13

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

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

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

Haydock: Act 8:1

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

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

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

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

Haydock: Act 8:2

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

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

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

Haydock: Act 8:10

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

Haydock: Act 8:11

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

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

[BIBLIOGRAPHY]

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

Haydock: Act 8:13

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

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

Gill: Act 8:1

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

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

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

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

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

Gill: Act 8:2

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

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

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

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

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

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

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

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

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

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

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

Gill: Act 8:3

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

Entering into every house; where the saints dwelt:

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

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

Gill: Act 8:4

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

went every where; or

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

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

Gill: Act 8:5

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

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

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

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

Gill: Act 8:6

And the people with one accord,.... The inhabitants of the city of Samaria, as one man, came to hear the word:

and gave heed to those things which Philip spake; they listened to them, took notice of them, gave their ascent to them, believed and embraced them; being induced thereunto, not only upon the evidence by which these things came, but by reason of the miracles which he wrought, for the confirmation of them: for it follows,

hearing and seeing the miracles which he did; and which are particularly mentioned in the next verse.

Gill: Act 8:7

For unclean spirits,.... Devils, so called because they were unclean themselves, defiled others, add delighted in impure persons and places; See Gill on Mat 10:1.

crying with loud voice; showing their unwillingness to remove, and the irresistibleness of divine power they could not withstand:

came out of many that were possessed with them; who had for a long time dwelt in them, and had greatly afflicted them:

and many taken with palsies, and that were lame, were healed; by Philip, in the name of Christ, through a word speaking, or by touching them, without making use of any means or medicines.

Gill: Act 8:8

And there was great joy in that city. Both on a spiritual account, for the good of their souls, through the preaching of Christ and his Gospel to them; and on a temporal account; for the good of their bodies, or their friends, being dispossessed of devils, and healed of their diseases.

Gill: Act 8:9

But there was a certain man called Simon,.... Who, as Justin Martyr ^f says, was a Samaritan, and of a village called Gitton; and so a Jewish writer ^g calls him Simeon, השמרוני, "the Samaritan", a wizard: here is a

but upon this new church, the success of the Gospel in this place, and the joy that was there; a man of great wickedness and sophistry plays the hypocrite, feigns himself a believer, and gets in among them; See Gill on Act 5:1,

which beforetime in the same city used sorcery; who before Philip came thither, practised magic arts; wherefore he is commonly called "Simon Magus", for he was a magician, who had learned diabolical arts, and used enchantments and divinations, as Balaam and the magicians of Egypt did:

and bewitched the people of Samaria; or rather astonished them, with the strange feats he performed; which were so unheard of and unaccountable, that they were thrown into an ecstasy and rapture; and were as it were out of themselves, through wonder and admiration, at the amazing things that were done by him:

giving out that himself was some great one; a divine person, or an extraordinary prophet, and it may be the Messiah; since the Samaritans expected the Messiah, as appears from Joh 4:25 and which the Syriac version seems to incline to, which renders the words thus, "and he said, I am that great one"; that great person, whom Moses spake of as the seed of the "woman", under the name of Shiloh, and the character of a prophet.

Gill: Act 8:10

To whom they all gave heed,.... Were not only attentive to the strange things he did, and to the wonderful things he gave out concerning himself; but they believed what he said and did as real things, and were obedient to him: and that

from the least to the greatest; which does not so much respect age, though the Ethiopic version renders it, "from the younger of them to the eldest of them", as state and condition; persons of every rank and quality, high and low, rich and poor, magistrates and subjects, from the meanest to the greatest of them; and so the Syriac version renders it, "both great", or "noble, and mean"; he drew the attention, and commanded the regard, both of princes and peasants, of the learned and unlearned, of the great men, and of the common people, who one and all wondered at him, and applauded him:

saying, this man is the great power of God; or as the Alexandrian copy and some others, and the Vulgate Latin version read, "this is the power of God which is called great"; they took him for the supreme Deity, or as Justin Martyr ^h expresses it, they accounted him the first, or chief God, or they looked upon him to be the Messiah, "the great power of God": as the Syriac version renders it; and who should be great, and called the Son of the Highest, Luk 1:32.

Gill: Act 8:11

To him they had regard,.... Which is repeated from the foregoing verse, for the sake of what follows:

because that of a long time he had bewitched them with sorceries; or because he had, it may be for many years, astonished them with his magic arts, and the pranks he played in the use of them.

Gill: Act 8:12

But when they believed Philip,.... Though they had been carried away so long with this deceiver, and had been so much attached unto him, and held in admiration of him; yet when Philip came and preached Christ unto them, such was the power that attended his ministry, and such the efficacy of divine grace that was exerted, that they not only gave heed unto him, but believed what he said:

preaching the things concerning the kingdom of God; concerning the kingdom of the Messiah, the Gospel dispensation, the doctrines and ordinances of the Gospel; and concerning the kingdom of grace, which is spiritual and internal, and which lies not in external things, as meat and drink, but in righteousness, peace, and joy; and concerning the kingdom of glory, the meetness for it, which lies in regenerating grace, and the right unto it, which is the righteousness of Christ:

and the name of Jesus Christ; concerning the person of Christ, as the Son of God: and the offices of Christ, as prophet, priest, and King; and the virtue of his blood, righteousness, and sacrifice, for pardon, justification, and atonement: the Vulgate Latin, Syriac, and Ethiopic versions read this clause, "in the name of Jesus Christ": and connect it with the following words,

they were baptized, both men and women: that is, when, they heard Philip preach the Gospel, and believed in Christ, the sum and substance of it, and made a profession of faith, they were of each sex, both men and women, baptized by immersion, in the name of Jesus Christ.

Gill: Act 8:13

Then Simon himself believed also,.... With an historical and temporary faith, as that Jesus was the Messiah, &c. or at least he pretended, to believe this, and professed that he did believe, what others did, and Philip preached:

and when he was baptized; upon profession of his faith, which he so artfully made, that Philip could not discover his hypocrisy: but taking him to be a sincere believer, admitted him to baptism: after which,

he continued with Philip; kept close to him, and got into a familiar acquaintance with him; and constantly attended on his ministry, as if he had been a sincere disciple and follower of Christ:

and wondered, beholding the miracles and signs which were done; he was as much amazed at the miraculous performances of Philip, as the inhabitants of Samaria had been at his, which he could observe were real things; and this increased his wonder, and threw him into an ecstasy, that he was scarce himself: whereas he knew that what he did were only sham performances, and legerdemain tricks.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 8:1

¹ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

² tn Or “severe.”

³ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁵ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

⁶ tn Or “countryside.”

NET Notes: Act 8:2

¹ tn “Some” is not in the Greek text, but is implied.

² sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

³ tn Or “mourned greatly for him.”

NET Notes: Act 8:3

¹ tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

² tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

³ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

NET Notes: Act 8:5

¹ tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.

sn The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus (J. Boehmer, “Studien zur Geographie Palästinas bes. im Neuen Testament,” ZNW 9 [1908]: 216-18; D. Gill and C. Gempf, eds., The Book of Acts in its Graeco-Roman Setting, 272). This is the best option if the article before “city” is taken as original. If the reading without the article is taken as original, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr (cf. C. K. Barrett, Acts [ICC], 1:402-3; F. F. Bruce, Acts [NICNT], 165).

² tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:31.

NET Notes: Act 8:6

¹ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

² tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

NET Notes: Act 8:7

¹ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

² tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

NET Notes: Act 8:8

¹ tn Grk “and there came about,” but this is somewhat awkward in English.

² sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.

NET Notes: Act 8:9

¹ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

NET Notes: Act 8:10

¹ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

² tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

NET Notes: Act 8:12

¹ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

³ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

NET Notes: Act 8:13

¹ tn Or “he kept close company with.”

² sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

Geneva Bible: Act 8:1

And ^{( 1 )} Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.

^{( 1 )} Christ uses the rage of his enemies in the spreading forth and enlarging of his kingdom.

Geneva Bible: Act 8:2

^{( 2 )} And devout men ^{( a )} carried Stephen [to his burial], and made great lamentation over him.

^{( 2 )} The godly mourn for Steven after his death, and bury him, showing in this an example of singular faith and charity: but no man prays to him.

^{( a )} Amongst all the duties of charity which the godly perform, there is no mention made of enshrining relics.

Geneva Bible: Act 8:3

^{( 3 )} As for Saul, he made havock of the church, entering into every house, and haling men and women committed [them] to prison.

^{( 3 )} The dispersion or scattering abroad of the faithful is the gathering together of churches.

Geneva Bible: Act 8:5

^{( 4 )} Then Philip went down to the city of Samaria, and preached Christ unto them.

^{( 4 )} Philip, who was before a deacon in Jerusalem, is made an evangelist by God in an extraordinary way.

Geneva Bible: Act 8:9

^{( 5 )} But there was a certain man, called Simon, which beforetime in the same city used ^{( b )} sorcery, and ^{( c )} bewitched the people of Samaria, giving out that himself was some great one:

^{( 5 )} Christ overcomes Satan as often as he desires, and carries him about as it were in triumph, in the sight of those whom Satan deceived and bewitched.

^{( b )} The word which is used in this place was at first used of good things, and is borrowed from the language of the Persians, who call their wise men by that name; but afterwards it was used of evil things.

^{( c )} He had so allured the Samaritans with his witchcraft that as blind and mad idiots they were wholly addicted to him.

Geneva Bible: Act 8:13

^{( 6 )} Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.

^{( 6 )} The wicked and the highly reprobate are often forced to taste the good gift of God, but they immediately spit it out again.

Commentary -- Verse Range Notes

TSK Synopsis: Act 8:1-40

1 By occasion of the persecution in Jerusalem, the church being planted in Samaria, by Philip the deacon, who preached, did miracles, and baptized many;

9 among the rest Simon the sorcerer, a great seducer of the people;

14 Peter and John come to confirm and enlarge the church; where, by prayer and imposition of hands giving the Holy Ghost;

18 when Simon would have bought the like power of them, Peter sharply reproving his hypocrisy and covetousness, and exhorting him to repentance, together with John preaching the word of the Lord, return to Jerusalem;

26 but the angel sends Philip to teach and baptize the Ethiopian Eunuch.

Combined Bible: Act 8:1

1endash 4. The enemies of the disciples had now tried and exhausted all the ordinary methods of opposing the truth. Under the leadership of the Sadducees they had tried, first threatening, then imprisonment, and then stripes. They were about to follow this with the death of the twelve, when the milder counsels of the yet unexasperated Pharisees had prevailed, and resort was had to discussion. But the cause which had prospered under the imprisonment and scourging of its chief advocates bounded forward with astonishing rapidity when the strength of its plea was brought before the people in open discussion. Its learned opponents were completely discomfited. Foiled in their efforts, the Pharisees were now ready to unite with the Sadducees in a common persecution. They selected Stephen as the first victim, because he had been their most formidable opponent in the discussion. They had determined to proceed in their bloody purpose with the forms of law; but, in a moment of frenzy, they had broken loose from all restraint, and dispatched their victim with the violence of a mob. Once embarked in this mad career, nothing less than the utter extermination of the Church could satisfy them. Hence the historian proceeds to inform us that, (1) " On that day there arose a great persecution against the Church in Jerusalem, and they were all scattered abroad through the regions of Judea and Samaria, except the apostles. (2) Yet devout men carried Stephen to burial, and made great lamentation over him. (3) But Saul wasted the Church; entering into the houses, and dragging forth both men and women, he committed them to prison. (4) Nevertheless, they who were scattered abroad went everywhere preaching the word."

The grief of a community at the loss of a good man is more intense when he falls in the performance of some part characteristic of his life. But it is most intense when death, at such a moment, is precipitated by injustice and violence. It is not surprising, therefore, that the burial of Stephen should have been attended with "great lamentation."The perilous condition of the congregation— some of whom were being hourly cast into prison, and most of whom were contemplating flight— could but deepen their grief. The funeral services were soon followed by a general dispersion of the disciples. With much bitterness of heart, they left behind them their native city and their individual homes, to seek refuge among strangers. But the bitterness of their temporal loss must have been slight, to the truly devoted among them, compared with the disappointment of their brightening hopes concerning the speedy triumph of the gospel. How bitter, too, must have been the disappointment of the twelve, at suddenly finding themselves left alone in the great city, the congregation of many thousand disciples whom they had collected— all scattered and gone! While the thought of the brethren and sisters fleeing for life, and of the many already languishing in prison, they could have but regarded their own lives as in imminent danger. But, supposing that the time for which Jesus had limited their stay in Jerusalem had not yet expired, they courageously stood at their post, regardless of consequences.  

The present distress and flight of the disciples had resulted, not from the mere fact that they believed in Jesus, but more especially from the zeal and persistency with which they pushed his claims upon the attention of others. Seeing that they had now lost everything, by this course, a worldly prudence would have taught them to be, thenceforward, more quiet and unobtrusive in the propagation of their faith. Even the interests of the cause itself, which had been jeopardized by the boldness with which Stephen had attacked the prevailing iniquity, might have been urged in favor of a change of policy. But this time-serving expediency was reserved for the disgrace of a later age. It never took large possession of the heroic hearts of the early disciples. On the contrary, the scattered disciples " went everywhere preaching the word."The result was the rapid spread of the gospel into the cities of Judea, and even into Samaria. Thus, the apparent ruin of the single Church in Jerusalem resulted in the springing up of many Churches throughout the province— proving, for the thousandth time in the world's history, how impotent is the hand of man when fighting against God. As the blows of the blacksmith's hammer upon the heated iron scatter the scintillations in every direction, so the effort of wicked Jews to crush the Church of Christ only scattered its light more widely abroad.   

  

  

Combined Bible: Act 8:2

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Combined Bible: Act 8:3

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Combined Bible: Act 8:4

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Combined Bible: Act 8:5

Among the many who now went everywhere preaching the word, the historian chooses to relate here the labors of only one. (5) " Then Philip went down into the city of Samaria and preached Christ to them. " This Philip was one of the seven, and his name stands in the list next to that of Stephen. The reason why Luke selects his labors for this place in the history, is because he was the first to preach the gospel in Samaria. Jesus had commanded them to testify first in Jerusalem; then in Judea; then in Samaria; and then to the uttermost part of the earth. Luke follows them in the regular prosecution of this programme.   

  

  

Combined Bible: Act 8:6

When Philip first entered the city of Samaria, the public mind was in a condition most unfavorable to the reception of the gospel. The practice of magical arts was quite common among the Jews and Samaritans of that age; and the masses of the people of all nations were very superstitious in reference to them. At the time now referred to, the people of Samaria were so completely under the influence of a magician, that one less bold than Philip would have had no hope of success in preaching the gospel to them. But he had confidence in the power of the gospel, and commenced his labors with a firm purpose. His success was far beyond what could have been anticipated. (6) " And the multitudes, with one accord, attended to the things spoken by Philip, in hearing and seeing the miracles which he wrought. (7) For unclean spirits, crying with a loud voice, came out of many who had them, and many, paralyzed and lame, were healed. (8) And there was great joy in that city. (9) But a certain man named Simon was in that city before, practicing magic and astonishing the people of Samaria, saying that he himself was some great one: (10) to whom they all gave attention, from the least to the greatest, saying, This man is the great power of God. (11) And they gave attention to him because he had astonished them with magic arts for a long time. "  

We are here introduced to another case of conversion, with a very brief account of the means and influences by which it was effected. These demand careful consideration. It is in order that the perfect adaptation of the gospel means employed by Philip may the more strikingly appear, that Luke is particular to state the previous mental condition of the people. They had been so much astonished by the magic arts of Simon, that the prevailing conviction was, "This man is the great power of God." The dreamy genius of Neander has caught up some vague tradition of the fathers concerning a supposed theosophy involved in this expression; and, by a common sympathy in mysticism, rather than by the force of his reasoning, has transmitted it to many recent commentators. But the sober judgment, content with more natural conclusions, finds in it only the impression which such arts as Simon practiced usually make upon a superstitious multitude. The tricks of his legerdemain they supposed to be exhibitions of divine power. The first work for Philip to do was to prostrate the influence of Simon by undeceiving the people.  

To accomplish this object, he has recourse to the power of the Holy Spirit. This power, addressed to the eye in the healing of lameness and paralysis, and the casting out of demons; and to the ear, in preaching Christ to them, soon arrested the attention of the multitude. There was a prompt and universal decision in the public mind in favor of the miracles wrought by Philip, and against the pretensions of Simon. What the distinction between these miracles and Simon's astonishing tricks, which led to so prompt a decision, we are not able to say, because we know not what these tricks were. Suffice it to say, that this single incident should put to silence forever that species of skepticism which resolves all the miracles of Christ and the apostles into occult art and optical illusions; for here are these arts, in their most delusive form, brought into direct conflict with apostolic miracles; and so palpable is the distinction, that it is at once discovered and acknowledged by the whole multitude.   

12. The unmistakable reality of the miracles wrought by Philip convinced the people that he was attended by the power of God; and that was enough to make them acknowledge the authority of God in what he communicated to them. In order that men may believe the Gospel, it is only necessary that they believe it to be, in reality, the word of God. But the Holy Spirit convinced them that what they heard was the word of God, by attending it with a sensible demonstration of the power of God. That they believed was but the natural result of what they saw and heard. (12) " But when they believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ, they were immersed, both men and women. " Being convinced that they heard the word of God, they believed it because it was the word; and, for the same reason, they yielded to its authority. Their obedience was not the result of any inherent power in the word, apart from its authorship; for if it were believed to be the word of man, it would have no authority and no power. All the authority and power which are in it, therefore, result from the belief that God is its author. This belief was effected, in the present instance, by the Holy Spirit, through miraculous attestations; hence, the whole change wrought in the parties may be styled the work of the Holy Spirit. The simple facts of the kingdom over which Christ was reigning, thus attested, were set forth before the people, and, upon belief of these, attended by a willingness to comply with their requirements, they were immersed without delay. This was but a faithful execution of the commission, which says, "He that believeth and is immersed shall be saved."   

13. The most signal triumph achieved on this occasion was that over Simon himself. Luke gives it the prominence of a separate statement, in these words: (13) " And Simon himself also believed, and when he was immersed he continued with Philip, and beholding the signs and great miracles which were done, he was astonished. " The commentators nearly all agree that Simon's faith was not real, but feigned; and that the statement that he believed is made according to the appearance, and not according to the reality. They urge that subsequent developments prove the insincerity of his professions, and compel us to adopt this conclusion. It must be confessed, that at the time Philip might have been deceived by him; but this could not be said of Luke, who wrote subsequent to all the developments in the case. If his object was to describe the events as it appeared to Philip, he might retain, in the first instance, the mistake of Philip; but we would expect, on this supposition, a subsequent correction. No such correction, however, is given; neither is there any evidence that Luke intended to represent the case as it appeared to Philip. On the contrary, he speaks from his own stand-point, and had all the facts before him which we have before us. His statement, therefore, should control our judgment, and he says, not that Simon feigned belief, but that he believed. We conclude, then, that he did, in the true and proper sense of the word, believe.   

Some commentators, disposed to admit the statement that Simon believed, still deny the sufficiency of his faith, and urge that it was deficient in its object. But the historian makes no distinction between what Simon believed, and what was believed by the Samaritans. They "believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ;" and Luke adds, without qualification, that "Simon himself also believed." He believed, then, what Philip preached; be believed the gospel. This conclusion is based upon statements too positive and unambiguous to be set aside because of any difficulty in reconciling them with facts subsequently developed.   

  

  

Combined Bible: Act 8:7

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Combined Bible: Act 8:8

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Combined Bible: Act 8:9

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Combined Bible: Act 8:10

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Combined Bible: Act 8:11

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Combined Bible: Act 8:12

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Combined Bible: Act 8:13

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Maclaren: Act 8:1-17

Seed Scattered And Taking Root

And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles. 2. And devout men carried Stephen to his burial, and made great lamentation over him. 3. As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison. 4. Therefore they that were scattered abroad went everywhere preaching the word. 5. Then Philip went down to the city of Samaria, and preached Christ unto them. 6. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. 7. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. 8. And there was great joy in that city. 9. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: 10. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. 11. And to him they had regard. because that of long time he had bewitched them with sorceries. 12. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. 13. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. 14. Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15. Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16. (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus. 17. Then laid they their hands on them, and they received the Holy Ghost.'--Acts 8:1-17.

THE note of time in Acts 8:1 is probably to be rendered as in the Revised Version, on that day.' The appetite for blood roused by Stephen's martyrdom at once sought for further victims. Thus far the persecutors had been the rulers, and the persecuted the Church's leaders; but now the populace are the hunters, and the whole Church the prey. The change marks an epoch. Luke does not care to make much of the persecution, which is important to him chiefly for its bearing on the spread of the Church's message. It helped to diffuse the Gospel, and that is why he tells of it. But before proceeding to narrate how it did so, he gives us a picture of things as they stood at the beginning of the assault.

Three points are noted: the flight of the Church except the Apostles, the funeral of Stephen, and Saul's eager search for the disciples. We need not press all,' as if it were to be taken with mathematical accuracy. Some others besides the Apostles may have remained, but the community was broken up. They fled, as Christ had bid them do, if persecuted in one city. Brave faithfulness goes with prudent self-preservation, and a valuable part of valour is discretion.' But the disciples who fled were not necessarily less courageous than the Apostles who remained, nor were the latter less prudent than the brethren who fled. For noblesse oblige; high position demands high virtues, and the officers should be the last to leave a wreck. The Apostles, no doubt, felt it right to hold together, and preserve a centre to which the others might return when the storm had blown itself out.

In remarkable contrast with the scattering Church are the' devout men' who reverently buried the martyr. They were not disciples, but probably Hellenistic Jews (Acts 2:5); perhaps from the synagogue whose members had disputed with Stephen and had dragged him to the council. His words or death may have touched them, as many a time the martyr's fire has lighted others to the martyr's faith. Stephen was like Jesus in his burial by non-disciples, as he had been in his death.

The eager zeal of the young Pharisee brought new severity into the persecution, in his hunting out his victims in their homes, and in his including women among his prisoners. There is nothing so cruel as so-called religious zeal. So Luke lifts the curtain for a moment, and in that glimpse of the whirling tumult of the city we see the three classes, of the brave and prudent disciples, ready to flee or to stand and suffer as duty called; the good men who shrunk from complicity with a bloodthirsty mob, and were stirred to sympathy with his victims; and the zealot, who with headlong rage hated his brother for the love of God. But the curtain drops, and Luke turns to his true theme. He picks up the threads again in Acts 4:4, telling of the dispersal of the disciples, with the significant addition of their occupation when scattered, preaching the word.'

The violent hand of the persecutor acted as the scattering hand of the sower. It flung the seeds broadcast, and wherever they fell they sprouted. These fugitives were not officials, nor were they commissioned by the Apostles to preach. Without any special command or position, they followed the instincts of believing hearts, and, as they carried their faith with them, they spoke of it wherever they found themselves. A Christian will be impelled to speak of Christ if his personal hold of Him is vital. He should need no ecclesiastical authorisation for that. It is not every believer's duty to get into a pulpit, but it is his duty to preach Christ.' The scattering of the disciples was meant by men to put out the fire, but, by Christ, to spread it. A volcanic explosion flings burning matter over a wide area.

Luke takes up one of the lines of expansion, in his narrative of Philip's doings in Samaria, which he puts first because Jesus had indicated Samaria first among the regions beyond Judaea (Acts 1:8). Philip's name comes second in the list of deacons (Acts 6:5), probably in anticipation of his work in Samaria. How unlike the forecast by the Apostles was the actual course of things! They had destined the seven for purely' secular' work, and regarded preaching the word as their own special engagement. But Stephen saw and proclaimed more clearly than they did the passing away of Temple and ritual; and Philip, on his own initiative, and apparently quite unconscious of the great stride forward that he was taking, was the first to carry the gospel torch into the regions beyond. The Church made Philip a deacon,' but Christ made him an evangelist'; and an evangelist he continued, long after he had ceased to be a deacon in Jerusalem (Acts 21:8).

Observe, too, that, as soon as Stephen is taken away, Philip rises up to take his place. The noble army of witnesses never wants recruits. Its Captain sends men to the front in unbroken succession, and they are willing to occupy posts of danger because He bids them. Probably Philip fled to Samaria for convenience' sake, hut, being there, he probably recalled Christ's instructions in Acts 1:8, repealing His prohibition in Matthew 10:5. What a different world it would be, if it was true of Christians now that they went down into the city of So-and-So and proclaimed Christ'! Many run to and fro, but some of them leave their Christianity at home, or lock it up safely in their travelling trunks.

Jerusalem had just expelled the disciples, and would fain have crushed the Gospel; despised Samaria received it with joy. A foolish nation' was setting Israel an example (Deut. 32:21; Rom. 10:19). The Samaritan woman had a more spiritual conception of the Messiah than the run of Jews had, and her countrymen seem to have been ready to receive the word. Is not the faith of our mission converts often a rebuke to us?

But the Gospel met new foes as well as new friends on the new soil. Simon the sorcerer, probably a Jew or a Samaritan, would have been impossible on Jewish ground, but was a characteristic product of that age in the other parts of the Roman empire. Just as, to-day, people who are weary of Christianity are playing with Buddhism, it was fashionable in that day of unrest to trifle with Eastern magic-mongers; and, of course, demand created supply, and where there was a crowd of willing dupes, there soon came to be a crop of profit-seeking deceivers. Very characteristically, the dupes claimed more for the deceiver than he did for himself. He probably could perform some simple chemical experiments and conjuring tricks, and had a store of what sounded to ignorant people profound teaching about deep mysteries, and gave forth enigmatical utterances about his own greatness. An accomplished charlatan will leave much to be inferred from nods and hints, and his admirers will generally spin even more out of them than he meant. So the Samaritans bettered Simon's some great one' into that power of God which is called great,' and saw in him some kind of emanation of divinity.

The quack is great till the true teacher comes, and then he dwindles. Simon had a bitter pill to swallow when he saw this new man stealing his audience, and doing things which he, with his sorceries, knew that he only pretended to do. Luke points very clearly to the likeness and difference between Simon and Philip by using the same word (gave heed') in regard to the Samaritan's attitude to both, while in reference to Philip it was the things spoken by' him, and in refer-once to Simon it was himself to which they attended. The one preached Christ, the other himself; the one amazed' with sorceries,' the other brought good tidings and hid himself, and his message called, not for stupid, open-mouthed astonishment, but for belief and obedience to the name of Jesus. The whole difference between the religion of Jesus and the superstitions which the world calls religions, is involved in the significant contrast, so inartificially drawn.

Simon also himself believed.' Probably there was in his action a good deal of swimming with the stream, in the hope of being able to divert it; but, also, he may have been all the more struck by Philip's miracles, because he knew a real one, by reason of his experience of sham ones. At any rate, neither Philip nor Luke drew a distinction between his belief and that of the Samaritans; and, as in their cases, his baptism followed on his profession of belief. But he seems not to have got beyond the point of wondering at the miracles, as it is emphatically said that he did even after his baptism. He believed that Jesus was the Messiah, but was more interested in studying Philip to find out how he did the miracles than in listening to his teaching. Such an imperfect belief had no transforming power, and left him the same man as before, as was soon miserably manifest.

The news of Philip's great step forward reached the Apostles by some unrecorded means. It is not stated that Philip reported his action, as if to superiors whose authorisation was necessary. More probably the information filtered through other channels. At all events, sending a deputation was natural, and needs not to be regarded as either a sign of suspicion or an act necessary in order to supplement imperfections inherent in the fact that Philip was not an Apostle. The latter meaning has been read--not to say forced--into the incident; but Luke's language does not support it. It was not because they thought that the Samaritans were not admissible to the full privileges of Christians without Apostolic acts, but because they heard that Samaria had received the word,' that the Apostles sent Peter and John.

The Samaritans had not yet received the Holy Ghost --that is, the special gifts, such as those of Pentecost. That fact proves that baptism is not necessarily and inseparably connected with the gift of the Spirit; and Acts 10:44-47, proves that the Spirit may be given before baptism. As little does this incident prove that the imposition of Apostolic hands was necessary in order to the impartation of the Spirit. Luke, at any rate, did not think so; for he tells how Ananias' band laid on the blind Saul conveyed the gift to him. The laying on of hands is a natural, eloquent symbol, but it was no prerogative of the Apostles (Acts 10:17; 1 Tim. 4:14).

The Apostles came down to Samaria to rejoice in the work which their Lord had commanded, and which had been begun without their help, to welcome the new brethren, to give them further instruction, and to knit closely the bonds of unity between the new converts and the earlier ones. But that they came to bestow spiritual gifts which, without them, could not have been imparted, is imported into, not deduced from, the simple narrative of Luke.

MHCC: Act 8:1-4

Though persecution must not drive us from our work, yet it may send us to work elsewhere. Wherever the established believer is driven, he carries the knowledge of the gospel, and makes known the preciousness of Christ in every place. Where a simple desire of doing good influences the heart, it will be found impossible to shut a man out from all opportunities of usefulness.

MHCC: Act 8:5-13

As far as the gospel prevails, evil spirits are dislodged, particularly unclean spirits. All inclinations to the lusts of the flesh which war against the soul are such. Distempers are here named, the most difficult to be cured by the course of nature, and most expressive of the disease of sin. Pride, ambition, and desire after grandeur have always caused abundance of mischief, both to the world and to the church. The people said of Simon, This man is the great power of God. See how ignorant and thoughtless people mistake. But how strong is the power of Divine grace, by which they were brought to Christ, who is Truth itself! The people not only gave heed to what Philip said, but were fully convinced that it was of God, and not of men, and gave up themselves to be directed thereby. Even bad men, and those whose hearts still go after covetousness, may come before God as his people come, and for a time continue with them. And many wonder at the proofs of Divine truths, who never experience their power. The gospel preached may have a common operation upon a soul, where it never produced inward holiness. All are not savingly converted who profess to believe the gospel.

Matthew Henry: Act 8:1-3

In these verses we have,

I. Something more concerning Stephen and his death; how people stood affected to it - variously, as generally in such cases, according to men's different sentiments of things. Christ had said to his disciples, when he was parting with them (Joh 16:20), You shall weep and lament, but the world shall rejoice. Accordingly here is, 1. Stephen's death rejoiced in by one - by many, no doubt, but by one in particular, and that was Saul, who was afterwards called Paul; he was consenting to his death, suneudokōn - he consented to it with delight (so the word signifies); he was pleased with it. He fed his eyes with this bloody spectacle, in hopes it would put a stop to the growth of Christianity. We have reason to think that Paul ordered Luke to insert this, for shame to himself, and glory to free grace. Thus he owns himself guilty of the blood of Stephen, and aggravates it with this, that he did not do it with regret and reluctancy, but with delight and a full satisfaction, like those who not only do such things, but have pleasure in those that do them. 2. Stephen's death bewailed by others (Act 8:2) - devout men, which some understand of those that were properly so called, proselytes, one of whom Stephen himself probably was. Or, it may be taken more largely; some of the church that were more devout and zealous than the rest went and gathered up the poor crushed and broken remains, to which they gave a decent interment, probably in the field of blood, which was bought some time ago to bury strangers in. They buried him solemnly, and made great lamentation over him. Though his death was of great advantage to himself, and great service to the church, yet they bewailed it as a general loss, so well qualified was he for the service, and so likely to be useful both as a deacon and as a disputant. It is a bad symptom if, when such men are taken away, it is not laid to heart. Those devout men paid these their last respects to Stephen, (1.) To show that they were not ashamed of the cause for which he suffered, nor afraid of the wrath of those that were enemies to it; for, though they now triumph, the cause is a righteous cause, and will be at last a victorious one. (2.) To show the great value and esteem they had for this faithful servant of Jesus Christ, this first martyr for the gospel, whose memory shall always be precious to them, notwithstanding the ignominy of his death. They study to do honour to him upon whom God put honour. (3.) To testify their belief and hope of the resurrection of the dead, and the life of the world to come.

II. An account of this persecution of the church, which begins upon the martyrdom of Stephen. When the fury of the Jews ran with such violence, and to such a height, against Stephen, it could not quickly either stop itself or spend itself. The bloody are often in scripture called blood-thirsty; for when they have tasted blood they thirst for more. One would have thought Stephen's dying prayers and dying comforts should have overcome them, and melted them into a better opinion of Christians and Christianity; but it seems they did not: the persecution goes on; for they were more exasperated when they saw they could prevail nothing, and, as if they hoped to be too hard for God himself, they resolve to follow their blow; and perhaps, because they were none of them struck dead upon the place for stoning Stephen, their hearts were the more fully set in them to do evil. Perhaps the disciples were also the more emboldened to dispute against them as Stephen did, seeing how triumphantly he finished his course, which would provoke them so much the more. Observe,

1. Against whom this persecution was raised: It was against the church in Jerusalem, which is no sooner planted than it is persecuted, as Christ often intimated that tribulation and persecution would arise because of the word. And Christ had particularly foretold that Jerusalem would soon be made too hot for his followers, for that city had been famous for killing the prophets and stoning those that were sent to it, Mat 23:37. It should seem that in this persecution many were put to death, for Paul owns that at this time he persecuted this way unto the death (Act 21:4), and (Act 26:10) that when they were put to death he gave his voice against them.

2. Who was an active man in it; none so zealous, so busy, as Saul, a young Pharisee, Act 8:3. As for Saul (who had been twice mentioned before, and now again for a notorious persecutor) he made havoc of the church; he did all he could to lay it waste and ruin it; he cared not what mischief he did to the disciples of Christ, nor knew when to stop. He aimed at no less than the cutting off of the gospel Israel, that the name of it should be no more in remembrance, Psa 83:4. He was the fittest tool the chief priests could find out to serve their purposes; he was informer-general against the disciples, a messenger of the great council to be employed in searching for meetings, and seizing all that were suspected to favour that way. Saul was bred a scholar, a gentleman, and yet did not think it below him to be employed in the vilest work of that kind. (1.) He entered into every house, making no difficulty of breaking open doors, night or day, and having a force attending him for that purpose. He entered into every house where they used to hold their meetings, or every house that had any Christians in it, or was thought to have. No man could be secure in his own house, though it was his castle. (2.) He haled, with the utmost contempt and cruelty, both men and women, dragged them along the streets, without any regard to the tenderness of the weaker sex; he stooped so low as to take cognizance of the meanest that were leavened with the gospel, so extremely bigoted was he. (3.) He committed them to prison, in order to their being tried and put to death, unless they would renounce Christ; and some, we find, were compelled by him to blaspheme, Act 26:11.

3. What was the effect of this persecution: They were all scattered abroad (Act 8:1), not all the believers, but all the preachers, who were principally struck at, and against whom warrants were issued out to take them up. They, remembering our Master's rule ( when they persecute you in one city, flee to another ), dispersed themselves by agreement throughout the regions of Judea and of Samaria; not so much for fear of sufferings (for Judea and Samaria were not so far off from Jerusalem but that, if they made a public appearance there, as they determined to do, their persecutors' power would soon reach them there), but because they looked upon this as an intimation of Providence to them to scatter. Their work was pretty well done in Jerusalem, and now it was time to think of the necessities of other places; for their Master had told them that they must be his witnesses in Jerusalem first, and then in all Judea and in Samaria, and then to the uttermost part of the earth (Act 1:8), and this method they observe. Through persecution may not drive us off from our work, yet it may send us, as a hint of Providence, to work elsewhere. The preachers were all scattered except the apostles, who, probably, were directed by the Spirit to continue at Jerusalem yet for some time, they being, by the special providence of God, screened from the storm, and by the special grace of God enabled to face the storm. They tarried at Jerusalem, that they might be ready to go where their assistance was most needed by the other preachers that were sent to break the ice; as Christ ordered his disciples to go to those places where he himself designed to go, Luk 10:1. The apostles continued longer together at Jerusalem than one would have thought, considering the command and commission given them, to go into all the world, and to disciple all nations. See Act 15:6; Gal 1:17. But what was done by the evangelists whom they sent forth was reckoned as done by them.

Matthew Henry: Act 8:4-13

Samson's riddle is here again unriddled: Out of the eater comes forth meat, and out of the strong sweetness. The persecution that was designed to extirpate the church was by the overruling providence of God made an occasion of the enlargement of it. Christ had said, I am come to send fire on the earth; and they thought, by scattering those who were kindled with that fire, to have put it out, but instead of this they did but help to spread it.

I. Here is a general account of what was done by them all (Act 8:4): They went every where, preaching the word. They did not go to hide themselves for fear of suffering, no, nor to show themselves as proud of their sufferings; but they went up and down to scatter the knowledge of Christ in every place where they were scattered. They went every where, into the way of the Gentiles, and the cities of the Samaritans, which before they were forbidden to go into, Mat 10:5. They did not keep together in a body, though this might have been a strength to them; but they scattered into all parts, not to take their ease, but to find out work. They went evangelizing the world, preaching the word of the gospel; it was this which filled them, and which they endeavoured to fill the country with, those of them that were preachers in their preaching, and others in their common converse. They were now in a country where they were no strangers, for Christ and his disciples had conversed much in the regions of Judea; so that they had a foundation laid there for them to build upon; and it would be requisite to let the people there know what that doctrine which Jesus had preached there some time ago was come to, and that it was not lost and forgotten, as perhaps they were made to believe.

II. A particular account of what was done by Philip. We shall hear of the progress and success of others of them afterwards (Act 11:19), but here must attend the motions of Philip, not Philip the apostle, but Philip the deacon, who was chosen and ordained to serve tables, but having used the office of a deacon well he purchased to himself a good degree, and great boldness in the faith, 1Ti 3:13. Stephen was advanced to the degree of a martyr, Philip to the degree of an evangelist, which when he entered upon, being obliged by it to give himself to the word and prayer, he was, no doubt, discharged from the office of a deacon; for how could he serve tables at Jerusalem, which by that office he was obliged to do, when he was preaching in Samaria? And it is probable that two others were chosen in the room of Stephen and Philip. Now observe,

1. What wonderful success Philip had in his preaching, and what reception he met with.

(1.) The place he chose was the city of Samaria, the head city of Samaria, the metropolis of that country, which stood where the city of Samaria had formerly stood, of the building of which we read, 1Ki 16:24, now called Sebaste. Some think it was the same with Sychem or Sychar, that city of Samaria where Christ was, Joh 4:5. Many of that city then believed in Christ, though he did no miracle among them (Act 8:39, 41), and now Philip, three years after, carries on the work then begun. The Jews would have no dealings with the Samaritans; but Christ sent his gospel to slay all enmities, and particularly that between the Jews and the Samaritans, by making them one in his church.

(2.) The doctrine he preached was Christ; for he determined to know nothing else. He preached Christ to them; he proclaimed Christ to them (so the word signifies), as a king, when he comes to the crown, is proclaimed throughout his dominions. The Samaritans had an expectation of the Messiah's coming, as appears by Joh 4:25. Now Philip tells them that he is come, and that the Samaritans are welcome to him. Ministers' business is to preach Christ - Christ, and him crucified - Christ, and him glorified.

(3.) The proofs he produced for the confirmation of his doctrine were miracles, Act 8:6. To convince them that he had his commission from heaven (and therefore not only they might venture upon what he said, but they were bound to yield to it), he shows them this broad seal of heaven annexed to it, which the God of truth would never put to a lie. The miracles were undeniable; they heard and saw the miracles which he did. They heard the commanding words he spoke, and saw the amazing effects of them immediately; that he spoke, and it was done. And the nature of the miracles was such as suited the intention of his commission, and gave light and lustre to it. [1.] He was sent to break the power of Satan; and, in token of this, unclean spirits, being charged in the name of the Lord Jesus to remove, came out of many that were possessed with them, Act 8:7. As far as the gospel prevails, Satan is forced to quit his hold of men and his interest in them, and then those are restored to themselves, and to their right mind again, who, while he kept possession, were distracted. Wherever the gospel gains the admission and submission it ought to have, evil spirits are dislodged, and particularly unclean spirits, all inclinations to the lusts of the flesh, which war against the soul; for God has called us from uncleanness to holiness, 1Th 4:7. This was signified by the casting of these unclean spirits out of the bodies of people, who, it is here said, came out crying with a loud voice, which signifies that they came out with great reluctancy, and sorely against their wills, but were forced to acknowledge themselves overcome by a superior power, Mar 1:26; Mar 3:11; Mar 9:26. [2.] He was sent to heal the minds of men, to cure a distempered world, and to put it into a good state of health; and, in token of this, many that were taken with palsies, and that were lame, were healed. Those distempers are specified that were most difficult to be cured by the course of nature (that the miraculous cure might be the more illustrious), and those that were most expressive of the disease of sin and that moral impotency which the souls of men labour under as to the service of God. The grace of God in the gospel is designed for the healing of those that are spiritually lame and paralytic, and cannot help themselves, Rom 5:6.

(4.) The acceptance which Philip's doctrine, thus proved, met with in Samaria (Act 8:6): The people with one accord gave heed to those things which Philip spoke, induced thereto by the miracles which served at first to gain attention, and so by degrees to gain assent. There then begin to be some hopes of people when they begin to take notice of what is said to them concerning the things of their souls and eternity - when they begin to give heed to the word of God, as those that are well pleased to hear it, desirous to understand and remember it, and that look upon themselves as concerned in it. The common people gave heed to Philip, oi ochloi - a multitude of them, not here and there one, but with one accord; they were all of a mind, that it was fit the doctrine of the gospel should be enquired into, and an impartial hearing given to it.

(5.) The satisfaction they had in attending on, and attending to, Philip's preaching, and the success it had with many of them (Act 8:8): There was great joy in that city; for (Act 8:12) they believed Philip, and were baptized into the faith of Christ, the generality of them, both men and women. Observe, [1.] Philip preached the things concerning the kingdom of God, the constitution of that kingdom, the laws and ordinances of it, the liberties and privileges of it, and the obligations we are all under to be the loyal subjects of that kingdom; and he preached the name of Jesus Christ, as king of that kingdom - his name, which is above every name. He preached it up in its commanding power and influence - all that by which he has made himself known. [2.] The people not only gave heed to what he said, but at length believed it, were fully convinced that it was of God and not of men, and gave up themselves to the direction and government of it. As to this mountain, on which they had hitherto worshipped God, and placed a great deal of religion in it, they were now as much weaned from it as every they had been wedded to it, and become the true worshippers, who worship the Father in spirit and in truth, and in the name of Christ, the true temple, Joh 4:20-23. [3.] When they believed, without scruple (though they were Samaritans) and without delay they were baptized, openly professed the Christian faith, promised to adhere to it, and then, by washing them with water, were solemnly admitted into the communion of the Christian church, and owned as brethren by the disciples. Men only were capable of being admitted into the Jewish church by circumcision; but, to show that in Jesus Christ there is neither male nor female (Gal 3:28), but both are alike welcome to him, the initiating ordinance is such as women are capable of, for they are numbered with God's spiritual Israel, though not with Israel according to the flesh, Num 1:2. And hence it is easily gathered that women are to be admitted to the Lord's supper, though it does not appear that there were any among those to whom it was first administered. [4.] This occasioned great joy; each one rejoiced for himself, as he in the parable who found the treasure hid in the field; and they all rejoiced for the benefit hereby brought to their city, and that it came without opposition, which it would scarcely have done if Samaria had been within the jurisdiction of the chief priests. Note, The bringing of the gospel to any place is just matter of joy, of great joy, to that place. Hence the spreading of the gospel in the world is often prophesied of in the Old Testament as the diffusing of joy among the nations: Let the nations be glad and sing for joy, Psa 67:4; 1Th 1:6. The gospel of Christ does not make men melancholy, but fills them with joy, if it be received as it should be; for it is glad tidings of great joy to all people, Luk 2:10.

2. What there was in particular at this city of Samaria that made the success of the gospel there more than ordinarily wonderful.

(1.) That Simon Magus had been busy there, and had gained a great interest among the people, and yet they believed the things that Philip spoke. To unlearn that which is bad proves many times a harder task than to learn that which is good. These Samaritans, though they were not idolaters as the Gentiles, nor prejudiced against the gospel by traditions received from their fathers, yet had of late been drawn to follow Simon, a conjurer (For so Magus signifies) who made a mighty noise among them, and had strangely bewitched them. We are told,

[1.] How strong the delusion of Satan was by which they were brought into the interests of this great deceiver. He had been for some time, nay, for a long time, in this city, using sorceries; perhaps he came there by the instigation of the devil, soon after our Saviour had been there, to undo what he had been doing there; for it was always Satan's way to crush a good work in its bud and infancy, 2Co 11:3; 1Th 3:5. Now,

First, Simon assumed to himself that which was considerable: He gave out that he himself was some great one, and would have all people to believe so and to pay him respect accordingly; and then, as to every thing else, they might do as they pleased. He had no design to reform their lives, nor improve their worship and devotion, only to make them believe that he was, tis megas - some divine person. Justin Martyr says that he would be worshipped as prōton theon - the chief god. He gave out himself to be the Son of God, the Messiah, so some think; or to be an angel, or a prophet. Perhaps he was uncertain within himself what title of honour to pretend to; but he would be thought some great one. Pride, ambition, and an affectation of grandeur, have always been the cause of abundance of mischief both to the world and to the church.

Secondly, The people ascribed to him what he pleased. 1. They all gave heed to him, from the least to the greatest, both young and old, both poor and rich, both governors and governed. To him they had regard (Act 8:10, Act 8:11), and perhaps the more because the time fixed for the coming of the Messiah had now expired, which had raised a general expectation of the appearing of some great one about this time. Probably he was a native of their country, and therefore they embraced him the more cheerfully, that by giving honour to him they might reflect it upon themselves. 2. They said of him, This man is the great power of God - the power of God, that great power (so it might be read), that power which made the world. See how ignorant inconsiderate people mistake that which is done by the power of Satan, as if it were done by the power of God. Thus, in the Gentile world, devils pass for deities; and in the antichristian kingdom all the world wonders after a beast, to whom the dragon gives his power, and who opens his mouth in blasphemy against God, Rev 13:2-5. 3. They were brought to it by his sorceries: He bewitched the people of Samaria (Act 8:9), bewitched them with sorceries (Act 8:11), that is, either, (1.) By his magic arts he bewitched the minds of the people, at least some of them, who drew in others. Satan, by God's permission, filled their hearts to follow Simon. O foolish Galatians, saith Paul, who hath bewitched you? Gal 3:1. These people are said to be bewitched by Simon, because they were so strangely infatuated to believe a lie. Or, (2.) By his magic arts he did many signs and lying wonders, which seemed to be miracles, but really were not so: like those of the magicians of Egypt, and those of the man of sin, 2Th 2:9. When they knew no better, they were influenced by his sorceries; but, when they were acquainted with Philip's real miracles, they saw plainly that the one was real and the other a sham, and that there was as much difference as between Aaron's rod and those of the magicians. What is the chaff to the wheat? Jer 23:28.

Thus, notwithstanding the influence Simon Magus had had upon them, and the unwillingness there generally is in people to own themselves in an error, and to retract it, yet, when they saw the difference between Simon and Philip, they quitted Simon, gave heed no longer to him, but to Philip: and thus you see,

[2.] How strong the power of Divine grace is, by which they were brought to Christ, who is truth itself, and was, as I may say, the great undeceiver. By that grace working with the word those that had been led captive by Satan were brought into obedience to Christ. Where Satan, as a strong man armed, kept possession of the palace, and thought himself safe, Christ, as a stronger than he, dispossessed him, and divided the spoil; led captivity captive, and made those the trophies of his victory whom the devil had triumphed over. Let us not despair of the worst, when even those whom Simon Magus had bewitched were brought to believe.

(2.) Here is another thing yet more wonderful, that Simon Magus himself became a convert to the faith of Christ, in show and profession, for a time. Is Saul also among the prophets? Yes (Act 8:13), Simon himself believed also. He was convinced that Philip preached a true doctrine, because he saw it confirmed by real miracles, of which he was the better able to judge because he was conscious to himself of the trick of his own pretended ones. [1.] The present conviction went so far that he was baptized, was admitted, as other believers were, into the church by baptism; and we have no reason to think that Philip did amiss in baptizing him, no, nor in baptizing him quickly. Though he had been a very wicked man, a sorcerer, a pretender to divine honours, yet, upon his solemn profession of repentance for his sin and faith in Jesus Christ, he was baptized. For, as great wickedness before conversion keeps not true penitents from the benefits of God's grace, so neither should it keep professing ones from church-fellowship. Prodigals, when they return, must be joyfully welcomed home, though we cannot be sure but that they will play the prodigal again. Nay, though he was now but a hypocrite, and really in the gall of bitterness and bond of iniquity all this while, and would soon have been found to be so if he had been tried awhile, yet Philip baptized him; for it is God's prerogative to know the heart. The church and its ministers must go by a judgment of charity, as far as there is room for it. It is a maxim in the law, Donec contrarium patet, semper praesumitur meliori parti - We must hope the best as long as we can. And it is a maxim in the discipline of the church, De secretis non judicat ecclesia - The secrets of the heart God only judges. [2.] The present conviction lasted so long that he continued with Philip. Though afterwards he apostatized from Christianity, yet not quickly. He courted Philip's acquaintance, and now he that had given out himself to be some great one is content to sit at the feet of a preacher of the gospel. Even bad men, very bad, may sometimes be in a good frame, very good; and those whose hearts still go after their covetousness may possibly not only come before God as his people come, but continue with them. [3.] The present conviction was wrought and kept up by the miracles; he wondered to see himself so far outdone in signs and miracles. Many wonder at the proofs of divine truths who never experience the power of them.

Barclay: Act 8:1-4

Ac 8 is an important chapter in the history of the Church. The Church began by being a purely Jewish institution. Ac 6 shows the first murmurings of the great debate about the acceptance of the Gentiles. Stephen had had a mind far above national delimitations. Ac 8 shows the Church reaching out. Persecution scattered the Church abroad and where they went they took their gospel. Into Ac 8 comes Philip who, like Stephen, was one of the Seven and who is to be distinguished from the Philip who was one of the Twelve. First, Philip preached to the Samaritans. The Samaritans formed a natural bridge between Jew and Gentile for they were half Jew and half Gentile in their racial descent. Then comes the incident of the Ethiopian eunuch in which the gospel takes a step out to a still wider circle. As yet the Church had no conception of a world mission; but when we read this chapter in the light of what was soon to happen, we see her unconsciously but irresistibly being moved towards her destiny.

Barclay: Act 8:1-4

The death of Stephen was the signal for an outbreak of persecution which compelled the Christians to scatter and to seek safety in the remoter districts of the country. There are two specially interesting points in this short section.

(i) The apostles stood fast. Others might flee but they braved whatever perils might come; and this for two reasons. (a) They were men of courage. Conrad tells that, when he was a young sailor learning to steer a sailing-ship, a gale blew up. The older man who was teaching him gave him but one piece of advice. "Keep her facing it," he said. "Always keep her facing it." The apostles were determined to face whatever dangers threatened. (b) They were good men. Christians they might be, but there was something about them that won the respect of all. It is told that once a slanderous accusation was leveled against Plato. His answer was, "I will live in such a way that all men will know that it is a lie." The beauty and the power of the lies of the apostles were so impressive that even in a day of persecution men hesitated to lay their hands upon them.

(ii) Saul, as the King James Version says, "made havoc" of the church. The word used in the Greek denotes a brutal cruelty. It is used of a wild boar ravaging a vineyard and of a wild animal savaging a body. The contrast between the man who was savaging the church in this chapter and the man who surrendered to Christ in the next is intensely dramatic.

Barclay: Act 8:5-13

When the Christians were scattered abroad, Philip, who had emerged into prominence as one of the Seven, arrived in Samaria; and there he preached. This incident of the work in Samaria is an astonishing thing because it was proverbial that the Jews had no dealings with the Samaritans (Joh 4:9).

The quarrel between the Jews and the Samaritans was centuries old. Back in the eighth century B.C. the Assyrians conquered the Northern Kingdom whose capital was Samaria. As conquerors did in those days, they transported the greater part of the population and settled strangers in the land. In the sixth century the Babylonians conquered the Southern Kingdom with its capital at Jerusalem and its inhabitants were carried away to Babylon; but they completely refused to lose their identity and remained stubbornly Jews. In the fifth century B.C. they were allowed to return and to rebuild their shattered city under Ezra and Nehemiah. In the meantime, those of the Northern Kingdom who had been left in Palestine had intermarried with the stranger races who had been brought in. When the people of the Southern Kingdom returned and set to build their city, these people round Samaria offered their help. It was contemptuously refused because they were no longer pure Jews. From that day onwards there was an unhealed breach and a bitter hatred between Jews and Samaritans.

The fact that Philip preached there and that the message of Jesus was given to these people shows the Church all unconsciously taking one of the most important steps in history and discovering that Christ is for all the world. We know very little about Philip but he was one of the architects of the Christian Church.

We must note what Christianity brought to these people. (i) It brought the story of Jesus, the message of the love of God in Jesus Christ. (ii) It brought healing. Christianity has never been a thing of words only. (iii) It brought, as a natural consequence, a joy that the Samaritans had never known before. It is a counterfeit Christianity which brings an atmosphere of gloom; the real thing radiates joy.

Constable: Act 6:8--9:32

II. THE WITNESS IN JUDEA AND SAMARIA 6:8--9:31

In this next major section of Acts, Luke narrated three significant events in the life and ministry of the early church. These events were the martyrdom of Stephen, the ministry of Philip, and the conversion of Saul of Tarsus. Luke's presentation of these events was primarily biographical. In fact, he began his account of each event with the name of its major character (6:8; 8:5; 9:1).

The time when these events took place was probably shortly after those reported in the earlier chapters of the book.

Constable: Act 6:8--8:2

A. The martyrdom of Stephen 6:8-8:1a

Luke presented the events surrounding Stephen's martyrdom in Jerusalem next. He did so to explain the means God used to scatter the Christians and the gospel from Jerusalem into Judea, Samaria, and the uttermost parts of the earth. This record also throws more light on the spiritual strength and vitality of the church at this time. Stephen's experiences as recorded here resemble those of our Lord, as Peter's did in the earlier chapters.

Constable: Act 7:54--8:2

3. Stephen's death 7:54-8:1a

Stephen's speech caused a revolution in the Jews' attitude toward the disciples of Jesus, and his martyrdom began the first persecution of the Christians.

Luke recorded the Sanhedrin's response to Stephen's message to document Jesus' continued rejection by Israel's leaders. He did so to explain why the gospel spread as it did and why the Jews responded to it as they did following this event.

7:54 "Cut to the quick" is a figure of speech that describes being painfully wounded. Stephen's words convicted and offended the members of the Sanhedrin. They retaliated fiercely. Gnashing (grinding) the teeth pictures brutal antagonism.

"The possibilities are that what took place was a spontaneous act of mob violence or that Stephen was legally executed by the Sanhedrin, either because there was some kind of special permission from the Romans or because there was no Roman governor at the time and advantage was taken of the interregnum. The first of these possibilities is the more likely."³³⁹

7:55 Fully controlled by the Holy Spirit (cf. 6:3, 5, 8, 15) Stephen received a vision of Jesus standing beside God in all His glory. This vision of God's throne room in heaven is similar to visions that Isaiah, Ezekiel, Daniel, and John saw.

The unusual fact that Stephen saw Him standing rather than seated, as the biblical writers elsewhere describe Him (e.g., Ps. 110:1), may imply several things. It may imply His activity as prophet and mediator standing between God and man, and as a witness since He was witnessing through His witnesses on earth.

"Stephen has been confessing Christ before men, and now he sees Christ confessing His servant before God. The proper posture for a witness is the standing posture. Stephen, condemned by an earthly court, appeals for vindication to a heavenly court, and his vindicator in that supreme court is Jesus, who stands at God's right hand as Stephen's advocate, his paraclete.' When we are faced with words so wealthy in association as these words of Stephen, it is unwise to suppose that any single interpretation exhausts their significance. All the meaning that had attached to Ps. 110:1 and Dan. 7:13f. is present here, including especially the meaning that springs from their combination on the lips of Jesus when He appeared before the Sanhedrin; but the replacement of sitting' by standing' probably makes its own contribution to the total meaning of the words in this context--a contribution distinctively appropriate to Stephen's present role as martyr-witness."³⁴⁰

"Standing" may also imply Jesus' welcome of Stephen into His presence as the first Christian martyr.

"Here Jesus, functioning as Judge, welcomed Stephen into heaven, showing that despite earthly rejection, Stephen was honored in heaven."³⁴¹

Psalm 110:1 describes Messiah as at God's right hand, where Stephen saw Jesus. Jesus' position in relation to God suggests His acceptance by Him, His authority under God, and His access to God.

7:56 Stephen announced his vision and described Jesus as the "Son of Man" (cf. Rev. 1:13; 14:14). This was a title of the Messiah that implied the universal aspect of his rule that Daniel used (Dan. 7:13-14). Jesus alone used this title of Himself in the Gospels. He had used it of Himself when He stood before the Sanhedrin not many weeks earlier (Mark 14:62; Luke 22:69). Stephen was virtually saying that his vision confirmed Jesus' claim to be the Son of Man.

Access to God is through Jesus Christ, not through temple ritual as the Jews taught (1 Tim. 2:5).

7:57-58 Stephen's declaration amounted to blasphemy to the Sanhedrin. They knew that when he said "Son of Man" he meant "Jesus." The Sanhedrin members therefore cried out in agony of soul, covered their ears so they would hear no more, and seized Stephen to prevent him from saying more or escaping. Stoning was the penalty for blasphemy in Israel (Lev. 24:16; Deut. 17:7), and the Sanhedrin members went right to it.

In the three trials before the Sanhedrin that Luke recorded thus far, the first ended with a warning (4:17, 21), the second with flogging (5:40), and the third with stoning (7:58-60). The Sanhedrin now abandoned Gamaliel's former moderating advice (5:35-39). It did not have the authority to execute someone without Roman sanction, and Jewish law forbade executing a person on the same day as his trial.³⁴² However since witnesses were present to cast the first stones, as the Mosaic Law prescribed, Stephen's death seems not to have been the result of mob violence but official action. Probably it was mob violence precipitated and controlled by the Sanhedrin along the lines of Jesus' execution.

"The message of Stephen, it seems, served as a kind of catalyst to unite Sadducees, Pharisees, and the common people against the early Christians."³⁴³

Saul of Tarsus was there and cooperated with the authorities by holding their cloaks while they carried out their wicked business (cf. 8:1; 22:20). He was then a "young man" (Gr. neanias, cf. 20:9; 23:17-18, 22), but we do not know his exact age. Since he died about 68 A.D. and since Stephen probably died about 34 A.D., perhaps Saul was in his mid-thirties. Jesus and Paul appear to have been roughly contemporaries. This verse, of course, does not imply that Saul was a member of the Sanhedrin.³⁴⁴

7:59-60 Stephen died as Jesus did, with prayers being his last words (cf. Luke 23:34, 46; cf. 2 Chron. 24:22). However, Stephen prayed to Jesus whereas Jesus prayed to His Father. Luke probably wanted his readers to connect the two executions, but they were not exactly the same.³⁴⁵ Stephen's body, not his soul, fell asleep to await resurrection (cf. 13:36; John 11:11; 1 Thess. 4:13, 15; et al.).

"For Stephen the whole dreadful turmoil finished in a strange peace. He fell asleep. To Stephen there came the peace which comes to the man who has done the right thing even if the right thing kills him."³⁴⁶

"As Paul is to become Luke's hero, in that he more than any other single man was instrumental in spreading the Gospel throughout the Gentile world, so Stephen here receives honourable recognition as the man who first saw the wider implications of the Church's faith and laid the foundations on which the mission to the Gentiles was built."³⁴⁷

8:1a Saul's active approval of Stephen's execution reveals his commitment to the extermination of Jesus' disciples, which he proceeded to implement zealously. This verse provides a transition to what follows later concerning Saul's conversion and subsequent ministry.

Constable: Act 8:1-40

B. The ministry of Philip 8:1b-40

Luke next featured other important events in the expansion of the church and the ministry of another important witness. Philip took the gospel into Samaria and then indirectly to Ethiopia, one of the more remote parts of the earth (cf. 1:8). The account of Philip's ministry in this chapter has several connections with chapters 6 and 7. Philip, like Stephen, was a member of the Seven (6:5). The persecution begun in chapters 6 and 7 continues in chapter 8, and the church continued to feel Saul's antagonism.

Constable: Act 8:1-25

1. The evangelization of Samaria 8:1b-25

The first part of Philip's important witness took place in Samaria. Luke recorded the cause of Philip's ministry there (vv. 1b-3), its nature (vv. 4-8), and its effects (vv. 9-24).

Constable: Act 8:1-3

The dispersion of the witnesses 8:1b-3

This short section sets the stage for Philip's ministry by giving us its cause.

8:1b Stephen's execution ignited the first popular persecution of Christian Jews.³⁴⁸ Since Stephen was a Hellenistic Jew, the Hellenistic Jewish Christians were probably the main targets of this antagonism. The unbelieving Jews living in Jerusalem turned against the believing Jews. This hostility resulted in many of the believers leaving Jerusalem for more secure places of residence. They took the gospel seed with them and planted churches in all Judea (cf. 1 Thess. 2:14) as well as in Samaria.³⁴⁹ This persecution was hard on the Christians, but it was good for the church since it resulted in widening evangelization. The apostles probably stayed in Jerusalem because they believed their presence there was essential regardless of the danger. Moreover the persecution seems to have been against Hellenistic Jews particularly, and the Twelve were Hebrews.

8:2 The "devout men" who buried Stephen were probably God-fearing Jews like Joseph of Arimathea and Nicodemus who buried Jesus (Luke 23:50-53). There were undoubtedly many Jews in Jerusalem who were still sympathetic with the Christians (cf. 6:7). Some of them evidently gave Stephen a burial suitable to his importance. The Mishnah considered open lamentation for someone who had suffered death by stoning as inappropriate.³⁵⁰ Luke's notation that people made loud lamentation for Stephen may, therefore, be evidence that there were many Jews who regarded Stephen's stoning as extremely unfortunate.

8:3 The Greek word translated "ravaging" (lumainomai) occurs only here in the New Testament. The Septuagint translators used it in Psalm 80:13 to describe wild boars destroying a vineyard. This is how Saul began behaving.³⁵¹ He was a leader of the persecution in Jerusalem (9:1-2, 29; 22:4-5; 26:11). Evidently Stephen's execution fueled Paul's hatred for the Christians and resulted in his increasing antagonism toward them. He not only went from house to house arresting Christians (cf. 2:46; 5:42) but also carried his purges into the synagogues (cf. 6:9) and tried to force believers to blaspheme there (22:19; 26:11).

Constable: Act 8:4-8

Philip's evangelization of Samaria 8:4-8

8:4 Whereas persecution resulted in the death of some believers it also dispersed the disciples over a wider area. Luke described what they did as scattered believers as "preaching the word" (Gr. euaggelizomenoi ton logon, lit. "proclaiming good news the word"). The gospel message is in view. Sometimes what appears to be very bad turns out to be very good (Matt. 16:18).

". . . the thrust of the church into its mission after the persecution of the Christian community in Jerusalem is parallel with Luke's portrayal in his Gospel of the spread of Jesus' fame after the devil's assault in the wilderness."³⁵²

"As the mission begins to move beyond Jerusalem and Judea, it is useful to distinguish two roles within it: the role of the initiator and the role of the verifier. The apostles shift at this point from the former to the latter role. That is, their function is reduced to recognizing and confirming the work of the evangelists who bring the gospel to new areas and groups, or to working as evangelists in areas already opened for mission (cf. 8:25; 9:32-42)."³⁵³

8:5 Philip was apparently a Hellenistic Jew like Stephen. This was Philip the evangelist who was one of the Seven (cf. 6:5), not the Philip who was one of the Twelve. He travelled north from Jerusalem to Samaria. He followed Jesus' example of taking the gospel to the Samaritans (cf. John 4). The other Jews did not like the people who lived in this area and had no dealings with them (John 4:9). They regarded them as racial and religious half-breeds. They did so since their ancestors were Jews who had intermarried with the Gentiles whom the Assyrians had sent to live there following Assyria's conquest of Israel in 722 B.C. Furthermore the Samaritans had opposed the rebuilding of the temple in Ezra's day and had erected their own temple on Mt. Gerizim in competition with the temple on Mt. Zion in Jerusalem. In view of Stephen's depreciation of the Jerusalem temple (7:44-50), it is not incredible to read that Philip took the gospel to Samaritans. The Samaritans accepted only the Pentateuch as authoritative and looked for a personal Messiah who would be like Moses.

We do not know exactly where Philip went because Luke did not identify the place specifically.³⁵⁴ It was "down" from Jerusalem topographically, not geographically. Some ancient versions of Acts refer to "a city of Samaria" whereas others have "the city of Samaria." Probably "the city" is correct. This capital town stood a few miles west and a little north of Old Testament Shechem and very near New Testament Sychar (cf. John 4:5). The Old Testament city of Samaria--Sebaste was its Greek name--had been the capital of the northern kingdom of Israel. Philip's willingness to preach "the Christ" (cf. v. 12) to the Samaritans demonstrates an openness that had not characterized Jesus' disciples formerly (cf. John 4:9). Sometimes God moves us out of our comfort zone because He has a job for us to do elsewhere. A whole new people-group came to faith in Christ.

8:6-8 Philip also could perform miracles like Jesus and the apostles. He cast out demons and healed paralyzed and lame people. These signs attracted the attention of multitudes of Samaritans and supported Philip's profession that God was with him. Perhaps the fact that Philip had been rejected by the Jerusalem Jews made him appealing to the Samaritans since they too had experienced rejection by those Jews. Again, deliverance brought rejoicing (cf. 2:46-47).

"It is not too difficult to imagine what would have happened had the apostles at Jerusalem first been the missioners [sic] to Samaria. Probably they would have been rebuffed, just as they were rebuffed earlier in their travels with Jesus when the Samaritans associated them with the city of Jerusalem (cf. Luke 9:51-56). But God in his providence used as their evangelist the Hellenist Philip, who shared their fate (though for different reasons) of being rejected at Jerusalem; and the Samaritans received him and accepted his message."³⁵⁵

Constable: Act 8:9-13

Simon the Sorcerer's conversion 8:9-13

8:9-11 Another person who was doing miracles in Samaria, but by satanic power, was Simon whom people have sometimes called Simon Magus. Magus is the transliteration of the Greek word magos meaning magician or sorcerer. The magic that he did was not sleight of hand deception but sorcery, the ability to control people and or nature by demonic power. This ability had made Simon very popular, and he had encouraged people to think that he was a great power whom God had sent.³⁵⁶

"As the counterfeit of the true, these false prophets were among the most dangerous enemies of Christianity; and the distinction between the true and the false, between religion and spiritualism, had to be sharply drawn once for all."³⁵⁷

8:12 Simon promoted himself, but Philip preached Christ.

"I believe that Simon is the first religious racketeer in the church--but, unfortunately, not the last."³⁵⁸

Luke described Philip's message as the good news about God's kingdom and the name of Jesus Christ. Those who trust in Christ become partakers in His spiritual rule over them now and eventually will enter into His future earthly millennial rule. The phrase "name of Jesus Christ" points to the fact that Jesus is the Christ, the anointed Messiah (cf. 1 John 5:1). Note that water baptism followed conversion almost immediately (cf. 2:38). Both men and women were believing and were undergoing baptism. This was clearly water baptism since they did not experience Spirit baptism until later (v. 17).

8:13 Even Simon believed. I see no reason to conclude that Simon's faith was spurious.³⁵⁹ The text says that he believed just as the others Luke mentioned (v. 12), and there is no reason to doubt the reality of their faith. Having practiced Satan's magic Simon could not believe the difference between Philip's God-given miracles and his own magic.

College: Act 8:1-40

ACTS 8

II. THE CHURCH IN

JUDEA AND SAMARIA (8:1b-12:25)

A. PERSECUTION AND

DISPERSION OF THE CHURCH (8:1b-3)

On that day a great persecution broke out against the church at Jerusalem, and all were scattered throughout Judea and Samaria. ² Godly men buried Stephen and mourned deeply for him. ³ But Saul began to destroy the church. Going from house to house, he dragged off men and women and put them in prison.

A new division in Luke's material begins at this point. The previous seven chapters of Acts described the success of the gospel in Jerusalem, largely focusing on the ministry of Peter and the other apostles. With the beginning of chapter eight comes a new focus. Now Luke describes the successes of the gospel in areas around Jerusalem, especially in Judea and Samaria, in conformity to his theme statement in 1:8. Now the people carrying the gospel are not just the apostles, but other believers, including Philip, Barnabas, and Paul.

The effects of Stephen's trial and martyrdom were felt in the church immediately. Luke ties together the scattering of the church very closely with the Sanhedrin's action against Stephen. He mentions the persecution and scattering of the church and in the next sentence reports the burial of Stephen. Everyone was dispersed " except the apostles." Commentators often puzzle about this exception, but most solve the problem by suggesting that the persecution focused on the Hellenistic Christians (from which Stephen came), and this permitted the apostles to remain untouched by persecution. Beyond this possibility, however, is the suggestion that the apostles may have sensed the need to maintain a presence in Jerusalem, perhaps in obedience to the command of Jesus (1:4).

The term " scattering" (diaspeivrw, diaspeirô) is a word used of the scattering of seeds. Believers were distributed in all directions from Jerusalem.

Meanwhile, " godly men" took care of the burial of Stephen, a task that would have placed them at risk for their lives. The persecution of Christians had begun. One of the chief instigators was Saul who began to " destroy" (lumaivnomai, lymainomai ) the church-a powerful figure of speech which pictures a wild animal tearing at its prey. Saul's method included going from house to house in search of people who had confessed Jesus as Messiah. When he found them, he " dragged" them away to prison, whether they were men or women.

B. MINISTRY OF PHILIP (8:4-40)

1. Philip in Samaria (8:4-8)

⁴ Those who had been scattered preached the word wherever they went. ⁵ Philip went down to a city in Samaria and proclaimed the Christ ^a there. ⁶ When the crowds heard Philip and saw the miraculous signs he did, they all paid close attention to what he said. ⁷ With shrieks, evil ^b spirits came out of many, and many paralytics and cripples were healed. ⁸ So there was great joy in that city.

^a 5 Or Messiah ^b 7 Greek unclean

Persecution accomplished the further spread of the gospel. Believers went everywhere in Judea and Samaria carrying the good news of Jesus. In this scattering another of the seven men from Jerusalem takes center stage. Luke has reported on the ministry of Stephen in chapters six and seven. Now he focuses on Philip.

Philip traveled north to " a city in Samaria," which may be a reference to the old capital city renamed Sebaste, or more likely the city of Shechem at the foot of Mt. Gerizim. His ministry included performing miracles of healing, as well as the preaching of Christ. Luke places the preaching and miracles in their proper relationship by noting that the miracles drew attention to the message so that the Samaritans " paid close attention (prosei'con, proseichon ) to what he said."

The importance of this evangelistic thrust should not be missed. Jesus had promised that the apostles would be witnesses first in Jerusalem, and then in " all Judea and Samaria." At this point Luke shows how the gospel began to leave Jerusalem and expand its influence into ever-widening territories.

Samaritans were hated by the Jews. They were descendants of the northern tribes of Israel and had remained in the land after the Assyrian captivity had removed much of the nation. Partly because of their intermarrying with the Canaanites, they were looked upon with suspicion. Jews frequently avoided any contact with Samaritans.

The gospel, however, shows no favoritism. Salvation is intended for all nations. The cross of Christ is long enough to bridge any chasm between people.

2. The Conversion of Simon Magus (8:9-13)

⁹ Now for some time a man named Simon had practiced sorcery in the city and amazed all the people of Samaria. He boasted that he was someone great, ¹⁰ and all the people, both high and low, gave him their attention and exclaimed, " This man is the divine power known as the Great Power." ¹¹ They followed him because he had amazed them for a long time with his magic. ¹² But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. ¹³ Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw.

When Philip arrived in the Samaritan city he found a man who had been practicing " sorcery" and had " amazed" the citizens. Simon was his name and his following was large and enduring. His " magic" (mageiva, mageia ) impressed people of all ranks and resulted in his being considered a man of " divine power" (hJ duvnami" tou' qeou', hç dynamis tou theou). Even the details mentioned here are enough to suggest the status given people in the ancient world who knew about magic. In Persia a magician (mavgo", magos ) was someone with a reputation for having a very intimate relationship with the deity. Often the magician engaged in astrology, divination, magic formulas, and potions. Usually kings in the ancient world had magi in the palace to give them counsel about important events. In the Gospel of Matthew (2:1) the magi knew enough about the constellations to notice the star which informed them of Jesus' birth. Other references to magicians in the New Testament are more negative, including this case of Simon and that of Elymas in 13:6-12.

In spite of the influence of Simon, the preaching of Philip was effective. Those who formerly had given their attention to the magical arts of Simon now heard Philip's message about the " kingdom of God" and " the name of Jesus Christ." Those who received the word were baptized. Even Simon believed and was also baptized. But the final note in v. 13 sets the stage for what is to come with Simon's act of greed. Simon, the magician who was astonishing the multitudes, was himself astonished by the miracles performed by Philip in his ministry.

3. The Visit of Peter and John to Samaria (8:14-17)

¹⁴ When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. ¹⁵ When they arrived, they prayed for them that they might receive the Holy Spirit, ¹⁶ because the Holy Spirit had not yet come upon any of them; they had simply been baptized into ^a the name of the Lord Jesus. ¹⁷ Then Peter and John placed their hands on them, and they received the Holy Spirit.

^a 16 Or in

News of Samaritan conversions reached the apostles in Jerusalem. The response of the twelve was to send Peter and John, not to exercise control over the new believers so much as to impart to them the power of the same Spirit which empowered the apostles. Such an action by the apostles demonstrated the unity of Jerusalem believers with Samaritan believers. The barriers were coming down. Jews and Samaritans could be one in Christ.

Peter and John " prayed for them" and " placed their hands on them." The Samaritans had believed the gospel (see vv. 6,12,14) and become genuine converts. But " the Holy Spirit had not yet come upon any of them," and the apostles were present to fulfill this need. Much discussion has been generated by this passage. If the Holy Spirit was promised in connection with Christian baptism (2:38), why had these disciples not received the Spirit?

They had been baptized, but " had simply been baptized into the name of the Lord Jesus." This cannot imply that their baptism was inadequate because of the name, as if to say " they had only been baptized in the name of the Lord Jesus." Peter's command on the Day of Pentecost was that the believers be baptized " in the name of Jesus Christ" and they would receive the Spirit (2:38). In addition it is doubtful that any significance is intended in the different prepositions used. Here the phrase is they had only been baptized " into" (ei'", eis ) the name, rather than " in" (ejpiv, epi ) the name (2:38).

The contrast intended in 8:16 puts the emphasis on baptism versus the laying on of hands. " They had simply been baptized," but had not received the laying on of hands. The next verse states that the apostles laid their hands on them, praying that the Spirit would be given to them.

Various suggestions have been made as to why the laying on of hands was necessary in addition to baptism. Had the Samaritans been authentic converts? Was the reception of the Spirit sometimes the result of baptism and sometimes the result of the laying on of the apostles' hands? Was the Spirit's activity so unpredictable that it was impossible to limit the reception of the Spirit to baptism? Or did the Samaritans receive the Spirit's indwelling presence when they were baptized, but had not received any outward manifestations of the Spirit?

It would seem that the language of the text indicates it was the Holy Spirit himself (rather than spiritual gifts) which the Samaritans had yet to receive. The apostles, we are told, went to Samaria so that the converts " might receive the Holy Spirit." Yet it is obvious that outward manifestations were involved in view of Simon's astonished reaction (8:18). As a matter of fact, the outward manifestations described here sound very similar to the activities on the Day of Pentecost (2:2ff), prompting some to refer to this event as the " Samaritan Pentecost."

The explanation which best harmonizes with the data in Acts, as well as other New Testament references, is that the believers received the Spirit when they were baptized. Then the apostles went to Samaria to lay hands upon the new converts so that the spiritual gifts might be conferred upon them. But it is important for believers to remember the words of Jesus about the Holy Spirit-" the wind blows wherever it pleases . . . so it is with everyone born of the Spirit" (John 3:8).

4. Peter's Condemnation of Simon's Offer

to Pay for the Holy Spirit (8:18-24)

¹⁸ When Simon saw that the Spirit was given at the laying on of the apostles' hands, he offered them money ¹⁹ and said, " Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit." ²⁰ Peter answered: " May your money perish with you, because you thought you could buy the gift of God with money! ²¹ You have no part or share in this ministry, because your heart is not right before God. ²² Repent of this wickedness and pray to the Lord. Perhaps he will forgive you for having such a thought in your heart. ²³ For I see that you are full of bitterness and captive to sin." ²⁴ Then Simon answered, " Pray to the Lord for me so that nothing you have said may happen to me."

Simon couldn't believe his eyes. His professional instincts as a magician immediately were piqued. He could only imagine what a boost to his reputation this power to pass along the gifts of the Spirit might be. If only he had the ability to lay his hands on someone and transfer to them such wonderful power, it would be worth a fortune.

Simon offered Peter money to purchase what he may have considered a trade secret. Peter was not amused. He responded with one of the harshest replies ever directed toward a Christian by an apostle. His words may be understood either as a pronouncement (in the form of a curse) or as a prediction that such an attitude would lead Simon to condemnation and destruction. After all, greed had been the downfall of such New Testament people as Judas (1:18), and Ananias and Sapphira (5:1-11).

Peter was not concerned only with condemning Simon's behavior. He also commanded him to repent. Simon was " full of bitterness," a phrase translated " bitter poison" in Deuteronomy 29:18, and a " captive to sin." Though Peter does not say that this means Simon was never converted in the first place, he leaves no doubt that in the present condition Simon had " no part or share (klh'ro", klçros) in this ministry." The latter phrase seems to exclude Simon from the hope of any inheritance among the saints.

Peter's words do not necessarily imply that Simon will have trouble getting God to grant him forgiveness. The NIV translates the phrase " perhaps" God will forgive. This expression, while indicating that God's forgiveness cannot be taken for granted, implies nonetheless that even this serious sin can be pardoned. Simon's response may represent a repentant spirit, though such an interpretation is not demanded.

5. The Return of the Apostles to Jerusalem (8:25)

²⁵ When they had testified and proclaimed the word of the Lord, Peter and John returned to Jerusalem, preaching the gospel in many Samaritan villages.

Luke's account of the apostles' work in Samaria comes to an end with this summary statement. Their service as " witnesses" (1:8) is again alluded to here. They " testified" and " proclaimed" the gospel. On the way back to Jerusalem, Peter and John even continued the ministry to the Samaritans by preaching in their villages. No longer would there be any barriers to having these people reached with the gospel.

This mention of John is the final one by name in Acts. The focus shifts from the twelve and Jerusalem to the ministries of other key servants in the spread of the gospel, including Philip, Barnabas, Paul, and others.

6. Philip and the Conversion of the Ethiopian (8:26-40)

^a 27 That is, from the upper Nile region. ^b 33 Isaiah 53:7,8 ^c 36 Some late manuscripts baptized?" ³⁷ Philip said, " If you believe with all your heart, you may." The eunuch answered, " I believe that Jesus Christ is the Son of God."

After concluding his preaching to the Samaritans, Philip now heard from " an angel of the Lord." Another occasion for preaching was about to take place, this time with a foreigner from far to the south. Philip was commanded by the Spirit to go south to the road which ran from Jerusalem to Gaza, a road that Luke notes was " a desert (e[rhmo", erçmos) road," meaning that it was not heavily traveled. Two such roads are possible references here-one which ran south out of Jerusalem to Hebron and Birosaba and on to Gaza, and the other one which ran southwest to Eleutheropolis and then to Gaza.

When Philip reached this road he met an Ethiopian who was an official in the court of Candace. Ethiopia was the ancient Nubian empire, located on the Nile River, just south of the first cataract at Aswan in Northern Africa. The name Candace was a dynastic title used frequently of the queen mother who was placed in charge of the secular duties of the king. Thus the man met by Philip held an important position.

The Ethiopian is also described as a " eunuch." Such a description does not necessarily amount to a comment on his physical condition. The use of actual eunuchs for palace duties was so common in the ancient world that even those officials of normal physical condition could be called eunuchs.

On the other hand, the fact that Luke calls the Ethiopian both a eunuch and " an important official in charge of all the treasury" may be an indication that the man was a eunuch physically. Such a conclusion is strengthened by the fact that Luke frequently notes the physical condition of those introduced into the record. The condition of the eunuch would have served as a barrier of sorts in his worship at the temple. He would have been quite ready to hear of a Jesus who was humiliated in Jerusalem, but opened the door of fellowship for all believers.

Whether the Ethiopian was a Jew or Gentile, Luke does not say. Northern Africa had a wealth of Jewish communities whose religious life was centered around the synagogue. In Acts 10 Cornelius will be introduced into the account as a man who was " God-fearing" (fobouvmeno" toÉn qeoÉn, phoboumenos ton theon ). This technical term for a Gentile loosely connected to the Jewish synagogue is not used of the Ethiopian, a point which would have clearly defined him as Gentile.

Philip found the Ethiopian sitting in his " chariot" (a{rma, harma ), a vehicle which looked more like an ox cart or covered wagon. It was a form of travel that averaged only ten to fifteen miles a day, allowing plenty of time for reading. Philip overheard him reading from a scroll of Isaiah and drew near at the command of the Spirit.

Exhibiting an eagerness unusual for Jewish men, Philip ran to the side of the wagon to ask the Ethiopian if he understood the passage. Receiving an invitation to explain the Scripture, Philip began " with that very passage" and told the Ethiopian " the good news about Jesus." The Ethiopian's question focused on the identity of the one suffering.

The passage came from the Septuagint version of Isaiah 53:7-8 and described the suffering Servant of the Lord. He would be humiliated and treated unjustly, yet would not speak out in his own defense. The difficult words " Who can speak of his descendants?" probably have reference to the fact that his life would be taken prematurely, leaving him with no possibility of producing descendants - a point which may have spoken directly to the Ethiopian in his condition. Bruce states that there is no evidence that the Suffering Servant of Isaiah 53:7-8 had been identified with the Davidic Messiah before the time of Jesus. Philip's contact with the Ethiopian is a demonstration that the apostles and early Christians saw a definite connection and spoke of it in their efforts in evangelism.

As they were traveling, they came to a place with water and the Ethiopian asked about being baptized. Evidently Philip's way of preaching Jesus included the need for baptism. As is noted in the NIV text, the response of Philip and the confession of the Ethiopian recorded in 8:37 lack solid manuscript support, though the conversation may well accord with the dynamics of the situation.

The orders of the Ethiopian that the vehicle be stopped indicate that an attendant was driving, and suggest a royal retinue of servants was probably at hand. Nevertheless, the Ethiopian got out of his wagon and " went down into the water" with Philip. This language gives the picture of an immersion, a method of baptism which also suits the meaning of the verb baptivzw (baptizô, to immerse). Several suggestions have been made concerning the location of this baptism, among which are the site known as " the spring of Philip" at Ein Dirweh north of Hebron, the Wadi el Hasi north of Gaza, or Ein Yael.

When they came up out of the water, the Spirit again took control of the situation. The language describes a supernatural removal of Philip from the presence of the Ethiopian who went on his way rejoicing. Philip later continued his ministry twenty miles north in Azotus, the Old Testament city of Ashdod, working his way toward Caesarea, Herod's lavish city by the sea.

-College Press New Testament Commentary: with the NIV

McGarvey: Act 8:1

VIII: 1-4. The enemies of the disciples had now tried and exhausted all the ordinary methods of opposing the truth. Under the leadership of the Sadducees they had tried, first threatening, then imprisonment, and then stripes. They were about to follow this with the death of the twelve, when the milder counsels of the yet unexasperated Pharisees had prevailed, and resort was had to discussion. But the cause which had prospered under the imprisonment and scourging of its chief advocates bounded forward with astonishing rapidity when the strength of its plea was brought before the people in open discussion. Its learned opponents were completely discomfited. Foiled in their efforts, the Pharisees were now ready to unite with the Sadducees in a common persecution. They selected Stephen as the first victim, because he had been their most formidable opponent in the discussion. They had determined to proceed in their bloody purpose with the forms of law; but, in a moment of frenzy, they had broken loose from all restraint, and dispatched their victim with the violence of a mob. Once embarked in this mad career, nothing less than the utter extermination of the Church could satisfy them. Hence the historian proceeds to inform us that, (1) " On that day there arose a great persecution against the Church in Jerusalem, and they were all scattered abroad through the regions of Judea and Samaria, except the apostles. (2) Yet devout men carried Stephen to burial, and made great lamentation over him. (3) But Saul wasted the Church; entering into the houses, and dragging forth both men and women, he committed them to prison. (4) Nevertheless, they who were scattered abroad went everywhere preaching the word."

The grief of a community at the loss of a good man is more intense when he falls in the performance of some part characteristic of his life. But it is most intense when death, at such a moment, is precipitated by injustice and violence. It is not surprising, therefore, that the burial of Stephen should have been attended with " great lamentation." The perilous condition of the congregation-some of whom were being hourly cast into prison, and most of whom were contemplating flight-could but deepen their grief. The funeral services were soon followed by a general dispersion of the disciples. With much bitterness of heart, they left behind them their native city and their individual homes, to seek refuge among strangers. But the bitterness of their temporal loss must have been slight, to the truly devoted among them, compared with the disappointment of their brightening hopes concerning the speedy triumph of the gospel. How bitter, too, must have been the disappointment of the twelve, at suddenly finding themselves left alone in the great city, the congregation of many thousand disciples whom they had collected-all scattered and gone! While the thought of the brethren and sisters fleeing for life, and of the many already languishing in prison, they could have but regarded their own lives as in imminent danger. But, supposing that the time for which Jesus had limited their stay in Jerusalem had not yet expired, they courageously stood at their post, regardless of consequences.

The present distress and flight of the disciples had resulted, not from the mere fact that they believed in Jesus, but more especially from the zeal and persistency with which they pushed his claims upon the attention of others. Seeing that they had now lost everything, by this course, a worldly prudence would have taught them to be, thenceforward, more quiet and unobtrusive in the propagation of their faith. Even the interests of the cause itself, which had been jeopardized by the boldness with which Stephen had attacked the prevailing iniquity, might have been urged in favor of a change of policy. But this time-serving expediency was reserved for the disgrace of a later age. It never took large possession of the heroic hearts of the early disciples. On the contrary, the scattered disciples " went everywhere preaching the word." The result was the rapid spread of the gospel into the cities of Judea, and even into Samaria. Thus, the apparent ruin of the single Church in Jerusalem resulted in the springing up of many Churches throughout the province-proving, for the thousandth time in the world's history, how impotent is the hand of man when fighting against God. As the blows of the blacksmith's hammer upon the heated iron scatter the scintillations in every direction, so the effort of wicked Jews to crush the Church of Christ only scattered its light more widely abroad.

McGarvey: Act 8:5

5. Among the many who now went everywhere preaching the word, the historian chooses to relate here the labors of only one. (5) " Then Philip went down into the city of Samaria and preached Christ to them. " This Philip was one of the seven, and his name stands in the list next to that of Stephen. The reason why Luke selects his labors for this place in the history, is because he was the first to preach the gospel in Samaria. Jesus had commanded them to testify first in Jerusalem; then in Judea; then in Samaria; and then to the uttermost part of the earth. Luke follows them in the regular prosecution of this programme.

McGarvey: Act 8:6-11

6-11. When Philip first entered the city of Samaria, the public mind was in a condition most unfavorable to the reception of the gospel. The practice of magical arts was quite common among the Jews and Samaritans of that age; and the masses of the people of all nations were very superstitious in reference to them. At the time now referred to, the people of Samaria were so completely under the influence of a magician, that one less bold than Philip would have had no hope of success in preaching the gospel to them. But he had confidence in the power of the gospel, and commenced his labors with a firm purpose. His success was far beyond what could have been anticipated. (6) " And the multitudes, with one accord, attended to the things spoken by Philip, in hearing and seeing the miracles which he wrought. (7) For unclean spirits, crying with a loud voice, came out of many who had them, and many, paralyzed and lame, were healed. (8) And there was great joy in that city. (9) But a certain man named Simon was in that city before, practicing magic and astonishing the people of Samaria, saying that he himself was some great one: (10) to whom they all gave attention, from the least to the greatest, saying, This man is the great power of God. (11) And they gave attention to him because he had astonished them with magic arts for a long time. "

We are here introduced to another case of conversion, with a very brief account of the means and influences by which it was effected. These demand careful consideration. It is in order that the perfect adaptation of the gospel means employed by Philip may the more strikingly appear, that Luke is particular to state the previous mental condition of the people. They had been so much astonished by the magic arts of Simon, that the prevailing conviction was, "This man is the great power of God." The dreamy genius of Neander has caught up some vague tradition of the fathers concerning a supposed theosophy involved in this expression; and, by a common sympathy in mysticism, rather than by the force of his reasoning, has transmitted it to many recent commentators. But the sober judgment, content with more natural conclusions, finds in it only the impression which such arts as Simon practiced usually make upon a superstitious multitude. The tricks of his legerdemain they supposed to be exhibitions of divine power. The first work for Philip to do was to prostrate the influence of Simon by undeceiving the people.

To accomplish this object, he has recourse to the power of the Holy Spirit. This power, addressed to the eye in the healing of lameness and paralysis, and the casting out of demons; and to the ear, in preaching Christ to them, soon arrested the attention of the multitude. There was a prompt and universal decision in the public mind in favor of the miracles wrought by Philip, and against the pretensions of Simon. What the distinction between these miracles and Simon's astonishing tricks, which led to so prompt a decision, we are not able to say, because we know not what these tricks were. Suffice it to say, that this single incident should put to silence forever that species of skepticism which resolves all the miracles of Christ and the apostles into occult art and optical illusions; for here are these arts, in their most delusive form, brought into direct conflict with apostolic miracles; and so palpable is the distinction, that it is at once discovered and acknowledged by the whole multitude.

12. The unmistakable reality of the miracles wrought by Philip convinced the people that he was attended by the power of God; and that was enough to make them acknowledge the authority of God in what he communicated to them. In order that men may believe the Gospel, it is only necessary that they believe it to be, in reality, the word of God. But the Holy Spirit convinced them that what they heard was the word of God, by attending it with a sensible demonstration of the power of God. That they believed was but the natural result of what they saw and heard. (12) " But when they believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ, they were immersed, both men and women. " Being convinced that they heard the word of God, they believed it because it was the word; and, for the same reason, they yielded to its authority. Their obedience was not the result of any inherent power in the word, apart from its authorship; for if it were believed to be the word of man, it would have no authority and no power. All the authority and power which are in it, therefore, result from the belief that God is its author. This belief was effected, in the present instance, by the Holy Spirit, through miraculous attestations; hence, the whole change wrought in the parties may be styled the work of the Holy Spirit. The simple facts of the kingdom over which Christ was reigning, thus attested, were set forth before the people, and, upon belief of these, attended by a willingness to comply with their requirements, they were immersed without delay. This was but a faithful execution of the commission, which says, "He that believeth and is immersed shall be saved."

13. The most signal triumph achieved on this occasion was that over Simon himself. Luke gives it the prominence of a separate statement, in these words: (13) " And Simon himself also believed, and when he was immersed he continued with Philip, and beholding the signs and great miracles which were done, he was astonished. " The commentators nearly all agree that Simon's faith was not real, but feigned; and that the statement that he believed is made according to the appearance, and not according to the reality. They urge that subsequent developments prove the insincerity of his professions, and compel us to adopt this conclusion. It must be confessed, that at the time Philip might have been deceived by him; but this could not be said of Luke, who wrote subsequent to all the developments in the case. If his object was to describe the events as it appeared to Philip, he might retain, in the first instance, the mistake of Philip; but we would expect, on this supposition, a subsequent correction. No such correction, however, is given; neither is there any evidence that Luke intended to represent the case as it appeared to Philip. On the contrary, he speaks from his own stand-point, and had all the facts before him which we have before us. His statement, therefore, should control our judgment, and he says, not that Simon feigned belief, but that he believed. We conclude, then, that he did, in the true and proper sense of the word, believe.

Some commentators, disposed to admit the statement that Simon believed, still deny the sufficiency of his faith, and urge that it was deficient in its object. But the historian makes no distinction between what Simon believed, and what was believed by the Samaritans. They "believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ;" and Luke adds, without qualification, that "Simon himself also believed." He believed, then, what Philip preached; be believed the gospel. This conclusion is based upon statements too positive and unambiguous to be set aside because of any difficulty in reconciling them with facts subsequently developed.

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Book Introduction)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Outline)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Book Introduction)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 8 (Chapter Introduction)

Overview

Act 8:1, By occasion of the persecution in Jerusalem, the church being planted in Samaria, by Philip the deacon, who preached, did miracles, and baptized many; Act 8:9, among the rest Simon the sorcerer, a great seducer of the people; Act 8:14, Peter and John come to confirm and enlarge the church; where, by prayer and imposition of hands giving the Holy Ghost; Act 8:18, when Simon would have bought the like power of them, Peter sharply reproving his hypocrisy and covetousness, and exhorting him to repentance, together with John preaching the word of the Lord, return to Jerusalem; Act 8:26, but the angel sends Philip to teach and baptize the Ethiopian Eunuch.

Poole: Acts 8 (Chapter Introduction)

CHAPTER 8

MHCC: Acts (Book Introduction)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 8 (Chapter Introduction)

(Act 8:1-4) Saul persecutes the church.

(Act 8:5-13) Philip's success at Samaria. Simon the sorcerer baptized.

(Act 8:14-25) The hypocrisy of Simon detected.

(Act 8:26-40) Philip and the Ethiopian.

Matthew Henry: Acts (Book Introduction)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 8 (Chapter Introduction)

In this chapter we have an account of the persecutions of the Christians, and the propagating of Christianity thereby. It was strange, but very true, that the disciples of Christ the more they were afflicted the more they multiplied. I. Here is the church suffering; upon the occasion of putting Stephen to death a very sharp storm arose, which forced many from Jerusalem (Act 8:1-3). II. Here is the church spreading by the ministry of Philip and others that were dispersed upon that occasion. We have here, 1. The gospel brought to Samaria, preached there (Act 8:4, Act 8:5), embraced there (Act 8:6-8), even by Simon Magus (Act 8:9-13); the gift of the Holy Ghost conferred upon some of the believing Samaritans by the imposition of the hands of Peter and John (Act 8:14-17); and the severe rebuke given by Peter to Simon Magus for offering money for a power to bestow that gift (Act 8:18-25). 2. The gospel sent to Ethiopia, by the eunuch, a person of quality of that country. He is returning home in his chariot from Jerusalem (Act 8:26-28). Philip is sent to him, and in his chariot preaches Christ to him (Act 8:29-35), baptizes him upon his profession of the Christian faith (Act 8:36-38), and the leaves him (Act 8:39-40). Thus in different ways and methods the gospel was dispersed among the nations, and, one way or other, " Have they not all heard?"

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 8 (Chapter Introduction)

The Church Reaches Out (Act_8:1-4)

Havoc Of The Church (Act_8:1-4 Continued)

In Samaria (Act_8:5-13)

Things Which Cannot Be Bought And Sold (Act_8:14-25)

Christ Comes To An Ethiopian (Act_8:26-40)

Constable: Acts (Book Introduction)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Outline)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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Williams, Margaret H. "Palestinian Jewish Personal Names in Acts." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 79-113. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Wimber, John. Power Evangelism. San Francisco: Harper & Row Publishers, 1986.

Winter, B. W. "Providentia for the Widows of 1 Timothy 5:3-16." Tyndale Bulletin 39 (1988):93-99.

Woodbridge, Charles J. A Study of the Book of Acts. Grand Rapids: Baker Book House, 1955.

Zimmerman, Charles. "To This Agree the Words of the Prophets." Grace Journal 4:3 (Fall 1963):28-40.

Zuck, Roy B. "Cheap Grace?" Kindred Spirit 13:2 (Summer 1989):4-7.

_____. "The Doctrine of Conscience." Bibliotheca Sacra 126:504 (October-December 1969):329-40.

Zweck, Dean W. "The Areopagus Speech of Acts 17." Lutheran Theological Journal 21:3 (December 1987):111-22.

Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

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Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Book Introduction)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

Arrington, French. The Acts of the Apostles: An Introduction and Commentary . Peabody, MA: Hendrickson, 1988.

Boles, H.L. A Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1941.

Campbell, Alexander. Acts of the Apostles . Nashville: Gospel Advocate, 1858.

Conzelmann, Hans. Acts of the Apostles , trans. James Limburg, A. Thomas Kraabel, Donald Juel. Philadelphia: Fortress, 1987.

Carter, C.W. and Ralph Earle. Acts of the Apostles . Grand Rapids: Zondervan, 1959.

DeWelt, Don. Acts Made Actual . Joplin, MO: College Press, 1969.

Foster, Lewis. "Acts," in The NIV Study Bible . Grand Rapids: Zondervan, 1985.

Harnack, Adolf. The Acts of the Apostles , trans. J.R. Wilkinson. London: Williams & Norgate, 1909.

Haenchen, Ernst. The Acts of the Apostles: A Commentary , trans.Bassil Blackwell. Philadelphia: Westminster, 1971.

Harrison, E.F. Interpreting Acts . Grand Rapids: Zondervan, 1986.

Lake, Kirsopp and H.J. Cadbury. The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 4. Grand Rapids: Baker, 1979.

Lipscomb, David. Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1896.

McGarvey, J.W. New Commentary on the Acts of the Apostles . 2 Vols. in One. Cincinnati: Standard, 1892.

Marshall, I.H. The Acts of the Apostles , Tyndale Commentary. Grand Rapids: Eerdmans, 1980.

Munck, Johannes. The Acts of the Apostles . The Anchor Bible. Garden City, NY: Doubleday, 1967.

Pesch, Rudolf. Die Apostelgeschichte . Teilband I: Apg. 1-12. Zurich: Benziger, 1986.

Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Reese, Gareth. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . Joplin, MO: College Press, 1991.

Williams, C.S.C. A Commentary on the Acts of the Apostles . Harper's New Testament Commentaries. Peabody, MA: Hendrickson, 1988.

Special Studies:

Arrington, French. New Testament Exegesis: Examples . Washington, D.C.: University Press of America, 1977.

Barrett, C.K. The New Testament Background: Selected Documents . New York: Harper & Row, 1961.

Bassler, Jouette. Divine Impartiality: Paul and a Theological Axiom . Chico, CA: Scholars Press, 1982.

Beasley-Murray, George. Baptism in the New Testament . Grand Rapids: Eerdmans, 1974.

Behm, Johannes. "Glossa," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 1. Grand Rapids: Eerdmans, 1964.

Beitzel, Barry. The Moody Atlas of Bible Lands . Chicago: Moody, 1985.

Blaiklock, E.M. "The Acts of the Apostles as a Document of First-Century History," in Apostolic History and the Gospel , ed. Ward Gasque, Ralph Martin. Grand Rapids: Eerdmans, 1970.

Cadbury, H.J. "Roman Law and the Trial of Paul," in The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 5. Grand Rapids: Baker, 1975.

. Style and Literary Method of Luke Part 1. Cambridge: Harvard University Press, 1920.

. The Making of Luke-Acts . New York: MacMillan, 1927.

Casson, Lionel. Ships and Seamanship in the Ancient World . Princeton: Princeton University Press, 1973.

. The Ancient Mariners . New York: Macmillan, 1959.

Conzelmann, Hans. The Theology of St. Luke , trans. G. Buswell. New York: Harper & Row, 1960.

Cottrell, Jack. Baptism: A Biblical Study . Joplin, MO: College Press, 1989.

Dahl, Nils. "The Story of Abraham in Luke-Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Davies, W.D. Paul and Rabbinic Judaism . London: SPCK, 1958.

. The Gospel and the Land . Berkeley: University of California, 1974.

. Torah in the Messianic Age and/or the Age to Come. Philadelphia: SBL, 1952.

Dibelius, Martin. "The Acts of the Apostles in the Setting of the History of Early Christian Literature," in Studies in the Acts of the Apostles , trans. M. Ling. London: SCM, 1956.

. "Paul on the Areopagus," Ibid.

Dunn, J.D.G. Baptism in the Holy Spirit . Philadelphia: Westminster, 1970.

. Jesus and His Spirit . Philadelphia: Westminster, 1975.

Dupont, Jacques. The Salvation of the Gentiles: Essays on the Acts of the Apostles . New York: Paulist, 1967.

. The Sources of Acts: The Present Position , trans. Kathleen Pond. London: Darton, Longman, & Todd, 1964.

Easton, Burton. Early Christianity: The Purpose of Acts and Other Papers , ed. F.C. Grant. London: SPCK, 1955.

Ellis, E.E. Paul's Use of the Old Testament . Grand Rapids: Baker, 1985.

Enslin, Morton. Reapproaching Paul . Philadelphia: Westminster, 1987.

Esler, Philip. Community and Gospel in Luke-Acts: The Social and Political Motivations of Lucan Theology . Cambridge: Cambridge University Press, 1987.

Filson, Floyd. "The Journey Motif in Luke-Acts," in Apostolic History and the Gospel , ed. W.W. Gasque and Ralph Martin. Grand Rapids: Eerdmans, 1970.

Fitzmyer, Joseph. Essays on the Semitic Background of the New Testament . London: Geoffrey Chapman, 1971.

Flew, R.N. Jesus and His Church: A Study of the Idea of the Ecclesia in the New Testament . London: Epworth, 1943.

Gärtner, Bertil. The Areopagus Speech and Natural Revelation . Uppsala: Gleerup, 1955.

Gasque, Ward. A History of the Criticism of the Acts of the Apostles . Tübingen: Mohr, 1975.

Gaston, Lloyd. No Stone on Another: Studies in the Significance of the Fall of Jerusalem in the Synoptic Gospels . Leiden: E.J. Brill, 1970.

Georgi, Dieter. The Opponents of Paul in Second Corinthians . Philadelphia: Fortress, 1986.

Goulder, M.D. Type and History in Acts . London: SPCK, 1964.

Guthrie, Donald. New Testament Introduction . Downers Grove, IL: InterVarsity, 1970.

Hamey, L.A. and J.A. The Roman Engineers . Cambridge: Cambridge University Press, 1981.

Harnack, Adolf. Luke the Physician , trans. J.R. Wilkinson. New York: Putnam's, 1907.

Harris, J.R. Testimonies , I, II. Cambridge: Cambridge University Press, 1916.

Hemer, C.J. The Book of Acts in the Setting of Hellenistic History , ed. Conrad Gempf. Winona Lake, IN: Eisenbrauns, 1990.

Hengel, Martin. Between Jesus and Paul , trans. John Bowden. Philadelphia: Fortress, 1983.

. Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period , trans. John Bowden. 2 Vols. in One. Philadelphia: Fortress, 1981.

Hobart, W.K. The Medical Language of St. Luke . London: Longmans Green, 1882.

Horsley, Richard. Bandits, Prophets, and Messiahs: Popular Movements in the Time of Jesus . New York: Harper and Row, 1985.

Horton, Jr., Fred. "Reflections on the Semitisms of Luke-Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hubbard, Benjamin. "The Role of Commissioning Accounts in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hurd, John. The Origin of 1 Corinthians . London: SPCK, 1965.

Jensen, Irving. Acts: An Independent Study . Chicago: Moody, 1974.

Jeremias, Joachim. Jerusalem in the Time of Jesus , trans. F.H. and C.H. Cave. Philadelphia: Fortress, 1989.

Jervell, Jacob. Luke and the People of God: A New Look at Luke-Acts . Minneapolis: Augsburg, 1979.

Jewett, Paul. Infant Baptism and the Covenant of Grace . Grand Rapids: Eerdmans, 1978.

Jewett, Robert. A Chronology of Paul's Life . Philadelphia: Fortress, 1979.

Johnson, Luke. S haring Possessions: Mandate and Symbol of Faith . Philadelphia: Fortress, 1981.

Kim, Seyoon. The Origin of Paul's Gospel . Tübingen: J.C.B. Mohr, 1981.

Kurz, William. "Luke-Acts and Historiography in the Greek Bible," in SBL Seminar Papers 1980, ed. P.J. Achtemeier. Chico, CA: Scholars Press, 1980.

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Lohse, Eduard. "Pentekoste," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 6. Grand Rapids: Eerdmans, 1964.

Longenecker, Richard. Paul, Apostle of Liberty . Grand Rapids: Baker, 1977.

McRay, John. Archaeology and the New Testament . Grand Rapids: Baker, 1991.

Maddox, Robert. The Purpose of Luke-Acts . Edinburgh: T & T Clark, 1982.

Manson, T.W. The Servant-Messiah . Cambridge: Cambridge University Press, 1953.

Marshall, I.H. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Martin, Ralph. New Testament Foundations . 2 Vols. Grand Rapids: Eerdmans, 1978.

Miesner, Donald. "The Missionary Journeys Narrative: Patterns and Implications," in Perspective on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Minear, Paul. Images of the Church in the New Testament . Philadelphia: Westminster, 1977.

Moore, G.F. Judaism in the First Centuries of the Christian Era . New York: Schocken, 1971.

Moule, C.F.D. "Obligation in the Ethic of Paul," in Essays in New Testament Interpretation . Cambridge: Cambridge University Press, 1982.

. "The Christology of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Moulton, J.H., W.F. Howard, and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T & T Clark, 1963.

Munck, Johannes. Paul and the Salvation of Mankind , trans. Frank Clarke. Richmond, VA: John Knox, 1959.

Nickle, K.F. The Collection . London: SCM, 1966.

Norden, Eduard. Agnostos Theos . Stuttgart: Teubner, 1923.

O'Neill, J.C. The Theology of Acts in Its Historical Setting . London: SPCK, 1961.

Plevnik, Joseph. What Are They Saying about Paul? New York: Paulist Press, 1986.

Ramsay, William. Luke the Physician . London: Hodder and Stoughton, 1908.

. St. Paul the Traveller and Roman Citizen . Grand Rapids: Baker, 1978.

Richard, Earl. Acts 6:1-8:4: The Author's Method of Composition. Missoula: Scholars Press, 1978.

Rienecker, Fritz. A Linguistic Key to the Greek New Testament , trans. Cleon Rogers, Jr. Grand Rapids: Zondervan, 1980.

Rivkin, Ellis. A Hidden Revolution . Nashville: Abingdon, 1978.

Robertson, A.T. Luke the Historian in Light of Research . Edinburgh: T & T Clark, 1920.

Robinson, J.A.T. Twelve New Testament Studies . London: SCM, 1962.

Robbins, Vernon. "By Land and by Sea: The We-Passages and Ancient Sea Voyages," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Russell, Bob. Making Things Happen: The Power of Christian Leadership . Cincinnati: Standard, 1987.

Sanders, E.P. Paul and Palestinian Judaism . Philadelphia: Fortress, 1977.

Scharlemann, Martin. Stephen: A Singular Saint . Rome: Pontifical Biblical Institute, 1968.

Schürer, Emil. The History of the Jewish People in the Age of Jesus Christ , ed. and rev. Geza Vermes, Fergus Millar, and Matthew Black. Edinburgh: T & T Clark, 1979.

Shepard, J.W. The Life and Letters of the Apostle Paul: An Exegetical Study . Grand Rapids: Eerdmans, 1956.

Sherwin-White, A.N. Roman Society and Roman Law in the New Testament . Oxford: Clarendon, 1963.

Smith, James. The Voyage and Shipwreck of St. Paul , 3rd ed. London: Longmans, Green, and Co., 1866.

Spiro, Abram. "Stephen's Samaritan Backgound," in Johannes Munck, The Acts of the Apostles , Anchor Bible. Garden City, NY: Doubleday, 1967.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Stagg, Frank and Evelyn . Woman in the World of Jesus . Philadelphia: Westminster, 1978.

Stendahl, Krister. "The Apostle Paul and the Introspective Conscience of the West," in Paul among Jews and Gentiles . Philadelphia: Fortress, 1983.

Swidler, Leonard. Biblical Affirmations of Woman . Philadelphia: Westminster, 1979.

Talbert, Charles. Literary Patterns, Theological Themes and the Genre of Luke-Acts . Missoula: Scholars Press, 1974.

Tarn, W.W. and G.T. Griffith. Hellenistic Civilization . Cleveland: World Publishing, 1969.

Torrey, C.C. The Composition and Date of Acts . Cambridge: Harvard University Press, 1916.

Trites, Allison. The New Testament Concept of Witness . Cambridge: Cambridge University Press, 1977.

van Unnik, W.C. "Luke-Acts, A Storm Center in Contemporary Scholarship," in Studies in Luke-Acts , ed. Leander Keck and J.L. Martyn. Philadelphia: Fortress, 1980.

. "Tarsus or Jerusalem: The City of Paul's Youth," trans. G. Ogg, in Sparsa Collecta . Part 1. Leiden: E.J. Brill, 1973.

Veltman, Fred. "The Defense Speeches of Paul in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Via, E.J. "An Interpretation of Acts 7:35-37 from the Perspective of Major Themes in Luke-Acts," in Society of Biblical Literature 1978 Seminar Papters , ed. Paul Achtemeier. Missoula: Scholars Press, 1978.

Vielhauer, Philipp. "On the 'Paulinism' of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Wilson, Stephen. "Law and Judaism in Acts," in SBL Seminar Papers 1980, ed. Paul Achtemeier. Chico, CA: Scholars Press, 1980.

. The Gentiles and the Gentile Mission in Luke-Acts . Cambridge: Cambridge University Press, 1973.

Periodicals:

Acworth, Angus. "Where Was St. Paul Shipwrecked? A Re-examination of the Evidence." JTS 24 (1973): 190-193.

Bamberger, Bernard. "The Sadducees and the Belief in Angels." JBL 82 (1963): 433-435.

Best, Ernest. "Acts XIII.1-3." JTS 11 (1960): 344-348.

Blevins, William. "The Early Church: Acts 1-5." RevEx 71 (1974): 463-474.

Bowker, J.W. "Speeches in Acts." NTS 14 (1968): 96-111.

Bruce, F.F. "Chronological Questions in the Acts of the Apostles." BJRL 68 (1986): 273-295.

Bull, Robert. "Caesarea Maritima: The Search for Herod's City." BAR 8 (1982): 24-41.

Cadbury, H.J. "Erastus of Corinth." JBL 50 (1930): 42-58.

. "Lexical Notes on Luke-Acts: V. Luke and the Horse-Doctors." JBL 52 (1933): 55-65.

Catchpole, David. "Paul, James and the Apostolic Decree." NTS 23 (1977): 428-444.

Cosgrove, Charles. "The Divine dei in Luke-Acts." NovT 26 (1984): 168-190.

Clark, David. "What Went Overboard First?" BTr 26 (1975): 144-146.

Culpepper, R.A. "Paul's Mission to the Gentile World." RevEx 71 (1974): 487-497.

Daube, David. "On Acts 23: Sadducees and Angels." JBL 109 (1990): 493-497.

Davis, J.C. "Another Look at the Relationship between Baptism and Forgiveness of Sins in Acts 2:38." RestQ 24 (1981): 80-88.

Downing, F.G. "Common Ground with Paganism in Luke and Josephus." NTS 28 (1982): 546-559.

Duncan, G.S. "Paul's Ministry in Asia - The Last Phase." NTS 3 (1957): 211-218.

Filson, Floyd. "The Christian Teacher in the First Century." JBL 60 (1941): 317-328.

Fitzgerald, Michael. "The Ship of Saint Paul: Comparative Archaeology." BA 53 (1990): 31-39.

Fitzmyer, Joseph. "The Ascension of Christ and Pentecost." TS 45 (1984): 409-440.

Gilchrist, J.M. "On What Charge Was St. Paul Brought to Rome?" ExpT 78 (1967): 264-266.

Goldsmith, Dale. "Acts 13:33-37: A Pesher on II Samuel 7." JBL 87 (1968): 321-324.

Goodspeed, E.J. "Gaius Titius Justus." JBL 69 (1950): 382-383.

Gordon, Alasdair. "The Fate of Judas according to Acts 1:18." EQ 43 (1971): 97-100.

Greenhut, Zvi. "Burial Cave of the Caiaphas Family." BAR 18 (1992): 29-36.

Haldane, Douglas. "Anchors of Antiquity." BA 53 (1990): 19-24.

Hemer, C.J. "First Person Narrative in Acts 27-28." TB 36 (1985): 97-98.

Hirschfield, Nicolle. "The Ship of St. Paul - Part I: Historical Background." BA 53 (1990): 19-24.

Hohlfelder, Robert. "Caesarea beneath the Sea." BAR 8 (1982): 42-47.

Horsley, G.H.R. "The Inscriptions of Ephesos and the New Testament." NovT 34 (1992): 105-168.

Kepple, Robert. "The Hope of Israel, The Resurrection of the Dead, and Jesus: A Study of Their Relationship in Acts with Particular Regard to the Understanding of Paul's Trial Defense." JETS 20 (1977): 231-241.

Kilgallen, John. "The Function of Stephen's Speech (Acts 7:2-53)." Biblica 70 (1989). 173-193.

Kilpatrick, G.D. "Acts XXIII.23 DEXIOLABOI ." NTS 14 (1963): 393-394.

Kodell, Jerome. "'The Word of God grew': The Ecclesial Tendency of logos in Acts 1,7; 12,24; 19,20." Biblica 55 (1974): 505-519.

Ladouceur, David. "Hellenistic Preconceptions of Shipwreck and Pollution as a Context for Acts 27-28." HTR 73 (1980): 435-449.

Lofthouse, W.F. "The Holy Spirit in the Acts and the Fourth Gospel." ExpT 52 (1940-41): 334-337.

Malherbe, Abraham. "Gentle as Nurse." NovT 12 (1970): 203-217.

Mare, Harold. "Acts 7: Jewish or Samaritan?" WThJ 34 (1971): 1-21.

Mastin, B.A. "Scaeva the Chief Priest." JTS 27 (1976): 405-412.

Meinardus, Otto. "St. Paul Shipwrecked in Dalmatia." BA 39 (1976): 145-147.

Merrill, Eugene. "Paul's Use of 'About 450 Years' in Acts 13:20." BiblThecSac 138 (1981): 246-257.

Metzger, Bruce. "The Meaning of Christ's Ascension." ChrT 10 (1966): 863-864.

Miles, Gary and Garry Trompf. "Luke and Antiphon: The Theology of Acts 27-28 in the Light of Pagan Beliefs about Divine Retribution, Pollution, and Shipwreck." HTR 69 (1976): 259-267.

Nash, Donald. "For the Remission of Sin." ChrSt (3-30-75): 270-272.

Palmer, Darryl. "Acts and the Historical Monograph." TB 43 (1992): 373-388.

Parrat, J.K. "The Rebaptism of the Ephesian Disciples." ExpT (1968): 182-183.

Parker, Pierson. "Once More, Acts and Galatians." JBL 36 (1967): 175-182.

Rapuano, Yehudah. "Did Philip Baptize the Eunuch at Ein Yael?" BAR (1990): 44-49.

Scott, J.J. "Stephen's Speech: A Possible Model for Luke's Historical Method?" JETS 17 (1974): 91-97.

. "The Cornelius Incident in the Light of Its Jewish Setting." JETS 34 (1991): 475-484.

Slater, Thomas. "The Possible Influence of LXX Exodus 20:11 on Acts 14:15." AUSS 30 (1992): 151-152.

Stagg, Frank. "The Unhindered Gospel." RevEx 71 (1974): 451-462.

Stein, Robert. "The Relationship of Galatians 2:1-10 and Acts 15:1-35: Two Neglected Arguments." JETS 17 (1974): 239-242.

Stoops, Jr., R.F. "Riot and Assembly: The Social Context of Acts 19:23-41." JBL 108 (1989): 73-91.

Talbert, Charles. "The Place of the Resurrection in the Theology of Luke." Int 46 (1992): 19-30.

Thornton, T.C.G. "Stephen's Use of Isaiah LXVI.1." JTS 25 (1974): 432-435.

Tiede, David. "The Exaltation of Jesus and the Restoration of Israel in Acts 1." HTR 79 (1986): 278-286.

Trites, Allison. "The Importance of Legal Scenes and Language in the Book of Acts." NovT 16 (1974): 278-284.

Viviano, Benedict and Justin Taylor. "Sadducees, Angels, and Resurrection (Acts 23:8-9)." JBL 111 (1992): 496-498.

Walker, William. "Acts and the Pauline Corpus Reconsidered." JSNT 24 (1985): 3-23.

Wall, Robert. "Successors to 'the Twelve' according to Acts 12:1-17." CBQ 53 (1991): 628-643.

Wilcox, Max. "The 'God-Fearers' in Acts - A Reconsideration." JSNT 13 (1981): 102-122.

Workman, W.P. "A New Date Indication in Acts." ExpT 11 (1900): 316-317.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV