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Acts: Chapter 8

Acts

Chapter 8

 

These notes are taken from the following teachers’ commentaries:  John Wesley, Chuck Smith, Andrew Womack, Stanley Horton, and to a lesser extent, Craig Keener and Tony Evans. Comments are also taken from The Passion Translation notes (TPT). Translations are taken from biblegateway.com (AMP for Amplified Bible).

Verse 1.

And Saul was not only consenting to Stephen’s death, but he was also pleased and entirely approving his death. On that day a great and severe persecution broke out against the church which was in Jerusalem; and they were all scattered throughout the regions of Judea and Samaria, except the apostles, Jesus’ special messengers.

Horton. Saul approved Stephen’s death. The Greek is stronger. Saul wholly and completely approved of Stephen’s death. NASB – “he was in hearty agreement with Stephen’s murder (Greek can be murder).” He disagreed with his former teacher, Gamaliel. Saul may have been one of the chief instigators of the persecution that arose against the church at that time.

Smith. The Pharisees joined the fight against the Christians as much as the Sadducees. The gospel spread.

Womack.

The Lord said to Saul in Acts 9:5 that it was hard for him to “kick against the pricks.” This speaks about the conviction of the Holy Spirit. We don’t know if Saul was convicted prior to the stoning of Stephen, but certainly Stephen’s powerful witness was one of the things the Lord used to convict Saul.

It’s amazing that the apostles were not also scattered from Jerusalem. They had been imprisoned twice (Acts 4:3 and 5:18), and as the Christian leaders, they were prime targets of the persecution. They chose to stay in Jerusalem, and James was killed by Herod (Acts 12:2), and Peter only escaped death by a miraculous intervention (Acts 12:3-19). Fourteen years after Saul’s conversion (Acts 9:3-20), the apostles still lived in Jerusalem (Galatians 2:1) when Paul and Barnabas took the dispute over circumcision to them (Acts 15:1-4).

Wesley. At that time there was great persecution against the Church - Their adversaries having tasted blood, were the more eager. And they were all dispersed - Not all the Church: if so, who would have remained for the apostles to teach, or Saul to persecute? But all the teachers except the apostles, who, though in the most danger, stayed with the flock.

Verse 2.

 “A party of devout men, with others, helped to carry out and bury Stephen and made great lamentation over him.”

Horton. The devout men buried Stephen and mourned (beat their breasts) over him. This was unusual because Stephen had been stoned for blasphemy. Same word for “Godly” men is in 2:5. Horton believes that these men were honorable Jews and not yet born again. The church continued to grow. 9:31; 21:20.

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

Smith. Stephen was the church’s first martyr and James would follow 10 years later. Millions? Have followed that path. See I Thes. 4: 13-17. Was their lamentation because they thought Stephen might miss the Kingdom Age? Stephen was certainly alive and in the presence of God.

Womack. Stephen is the first Christian martyr outside of its Founder, His martyrdom had a profound effect on the believers.

The scriptures don’t reveal how the believers reacted, but today some would say that we need to be quiet and let our lives be our witness. They might hold that what happened to Stephen was wrong, but that Stephen was also wrong for being so confrontive. But Stephen was totally obedient as evidenced by the Lord standing in his honor.

Verse 3.

“But Saul shamefully treated and laid waste the church continuously, with cruelty and violence; and entering house after house, he dragged out men and women and committed them to prison.”

“But Saul began to destroy the church. Going from house to house, he dragged off men and women and put them in prison.”

Horton. Saul became more furious and more violent in his persecution. He kept on ravaging and devastating it. The Greek tense indicates continuous action. The LXX uses a word of a wild boar tearing up vineyards (Ps. 80:13). See I Peter 5:8. When they were brought to trial, he cast his vote to have them killed. See Acts 22:4, 26:10.

Wesley. Saul made havoc of the Church — Like some furious beast of prey. So, the Greek word properly signifies. Men and women — Regarding neither age nor sex.

Smith. By his own admission, Paul put Christians in jail and then voted to murder them. He compelled some of the Christians to recant. Acts 26:10-11. See I Cor. 15:9; Gal. 1:13; Phil. 3:6.

Womack. Saul’s actions show a rejection of Jesus and His followers, but he was under conviction. In Acts 9:5, Jesus said to him that it was hard to resist conviction (“kick against the pricks”). The Holy Ghost was dealing with Saul. The Holy Spirit’s conviction in people’s lives will produce a reaction but not necessarily a positive one. Many times, those who protest the loudest are the ones who were convicted the most. Don’t be discouraged by a negative response to the Gospel. That is a sure sign that people got the message.

Verse 4.

“Now those who were scattered abroad went about through the land from place to place preaching the glad tidings, the Word, the doctrine concerning the attainment through Christ of salvation, in the kingdom of God.”

Horton. It took the persecution to cause them to move out. Ro. 8:28. Acts 11: 19 says that some of them went so far as Phoenicia, Antioch, and Cyprus. Some or many of them kept moving and did not settle down. They went equally far in other directions. There were Christians in Rome before Paul arrived there, and in Galilee, Tyre, and Sidon. They were ordinary people, full of the Spirit, who knew the Word and became channels for the love and power of Jesus.

Smith. Prosperity can be more dangerous than adversity. See 2 Cor. 12:9-10. The church as a whole has never suffered in suffering.

Wesley. Therefore they that were dispersed went everywhere — These very words are reassumed, after as it were a long parenthesis, chap. xi, 19, Acts 11:19 and the thread of the story continued.

Womack. This was one of the best things that could have happened as far as the spreading of the Gospel was concerned. These believers took the Gospel of Jesus everywhere, and the faith was multiplied.

Verse 5.

“Philip, the deacon not the apostle, went down to the city of Samaria and proclaimed the Christ and the Messiah to the people.”

Horton. After the general statements in v. 1-4, Luke gives us a specific example that must have been multiplied over and over. Philip the deacon (6:5; 21:8) was the actor. (Samarians were people of the 10 northern tribes who had intermarried with the people the victorious Assyrians had brought into the land when conquering them in BC 722. At first, they had worshipped the Lord plus other gods (2 Ki. 17: 24-41). Later they built a Temple on Mt. Gerizem. But in BC 128, Judah destroyed that, Temple. In NT times, Samaritans followed Moses but required sacrifice on Mt. Gerizim instead of in Jerusalem. Jo. 4:20. Jews regularly travelled through Samaria and at established stops could obtain kosher food. The city of Samaria was about 10 miles north of where Jesus talked to the woman at the well. Philip may have proclaimed Jesus as Messiah in Samaria for several weeks, or even months. The Samaritans also looked for a Messiah.

Smith. Neither Philip nor Stephen were apostles. The man who God used to heal Paul and get him filled with the Holy Spirit was a normal disciple. God uses ordinary people to do his work. Availability not ability is key.

Wesley. Stephen — being taken away, Philip, his next colleague, not the apostle, rises in his place.

Womack. Jesus had ministered to the people of Sychar, just a short distance from the city of Samaria (John 4:5-30 and 39-42).

This was the constant message of the early church. The believers were preaching Jesus and what He had done for mankind. Today many “ministers” preach morality or social issues or what we must do for God, but this was not the message of the first-century church. There is a time to mention these things, but Jesus always has to have preeminence (Colossians 1:18). If people claim to represent Jehovah God yet they aren’t preaching Jesus as the focal point and the only way unto the Father (John 14:6), then they aren’t truly honoring God the Father (John 5:23 and 1 John 2:22-23).

 

Verse 6-8.

“And great crowds of people with one accord listened to and heeded what was said by Philip, as they heard him and watched the miracles and wonders which he kept performing from time to time. For foul spirits came out of many who were possessed by them, screaming and shouting with a loud voice, and many who were suffering from palsy or were crippled were restored to health. And there was great rejoicing in that city.”

“When the crowds heard Philip and saw the miraculous signs he did, they all paid close attention to what he said. With shrieks, evil spirits came out of many, and many paralytics and cripples were healed. So, there was great joy in that city.

Horton. Every class of people paid close attention to what Philip said. Miracles of healing, of casting out of demons were common. Mk. 16:20. Joy flowed. Gal. 5:22. They were born again.

Smith. Jesus’ work continued, through the disciples. Jo. 14:12. The problem is that when God gives us power, we often can’t handle it. We prostitute God’s gifts and use them for our own benefit and enrichment. These men and women were committed to bringing glory to Jesus, not fame and wealth to themselves. See Jo. 15:11 for joy. Lu. 2:10; Jo. 15:24; I Jo. 1: 3-4; Jude 1:24.

Womack. Luke tied the people’s tremendous response to the Gospel to these miracles. Miracles are an indispensable part of the Gospel. Here are some of the miracles that caused the people to receive the message. Demons made loud cries as they came out of people. Paralyzed and lame people were healed. We need these miracles today to inspire people to believe. These miracles were done by a deacon (Acts 6:1-5). Great joy accompanies people getting right with God.

Verses 9-11.

AMP. “But there was a man named Simon, who had formerly practiced magic arts in the city to the utter amazement of the Samaritan nation, claiming that he himself was an extraordinary and distinguished person. They all paid earnest attention to him, from the least to the greatest, saying, this man is that exhibition of the power of God which is called great and intense. And they were attentive and made much of him, because for a long time he had amazed, bewildered and dazzled them with his skill in magic arts.”

Horton. Simon had practiced sorcery or magic, and he held great sway over the people. Simon thought of himself as a great man. The public considered him to be man of god. He had occult power from satan which was forbidden by God. Dt. 18: 10-12.

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

Smith. The people believed, then also Simon.

 

Womack. We have only this Biblical information about Simon. He used sorcery to convince the people that he was “the great power of God” (Acts 8:10). The entire city believed him until Philip demonstrated the true power of God, preaching the Gospel of Jesus. Acts 8:13 says that Simon also believed and was baptized, but it is questionable whether his was a true conversion because of Peter’s statement in Acts 8:23 that Simon was “in the gall of bitterness, and in the bond of iniquity.” Peter said this to Simon because Simon had offered them money if they would give him the gift to lay hands on people to receive the Holy Ghost. He wanted to portray himself as someone important. He switched from sorcery to the Gospel in an attempt to promote himself. It is to Simon’s credit, though, that when rebuked by Peter, he prayed that none of those things would be so.

There are a number of extra-biblical writings about Simon. They say that he claimed to be the Messiah, the Son of God. It is also written that Simon returned to sorcery after the happenings of this chapter and became a constant antagonist to the Apostle Peter. While interesting, we cannot base any conclusions on these writings. If Simon beguiled all the people, from the least to the greatest, then he had influence in the city.

The Greek word “EXISTEMI” translated “bewitched” means “to put out of wits, i.e. to astound, or to become astounded.” The Greek word “MAGEIA” translated “sorceries” means “magic.”

TPT notes. That Simon considered himself someone great, the Aramaic says, “He boasted of himself, saying, ‘I am the great god.’” The Aramaic translation says that the “people bowed down to him.”

Verse 12-13.

 “But when they believed the good news of the Gospel and about the kingdom of God and the name of Jesus Christ, the Messiah, as Philip preached it, they were baptized, both men and women. Even Simon himself believed, that is, he adhered to, trusted in, and relied on the teaching of Philip, and after being baptized, devoted himself constantly to him. And seeing signs and miracles of great power which were being performed, he was utterly amazed.”

Horton. Philip demonstrated God’s power, much greater than Simon’s power. Christ, was he crucified and risen Lord and Savior. Both men and women were baptized – many baptisms over many days. Simon believed also. The Bible says, “he believed.” Philip was full of the HS and wisdom. He would not have baptized Simon if he did not think that Simon had converted.

Wesley. But when they believed — What Philip preached, then they saw and felt the real power of God and submitted thereto. And Simon believed — That is, was convinced of the truth.

Smith. Is not sure that Simon truly converted.

 

Womack. Believing on Jesus causes a person to become sane and reject sorceries.

Miracles were an important part of these conversions. But the miracles only got people’s attention. It was the word that Philip preached that imparted faith for salvation (Romans 10:17).

These people had “of a long time” seen supernatural manifestations of Satan’s power through Simon (Acts 8:11). If Philip had only spoken to them the Gospel without demonstrating its power, he may not have gotten favorable a response.

This is water baptism. These people later received the baptism of the Holy Ghost when the apostles from Jerusalem came and prayed for them (Acts 8:17).

In a contest between Simon, operating under satan’s power, and Philip, walking in God’s supernatural power, God won so convincingly that even Simon acknowledged it and was baptized. Some people possess demonic power, but it is no match for God’s power.

Verse 14-17.

AMP. “Now when the apostles - special messengers - at Jerusalem heard that the country of Samaria had accepted and welcomed the Word of God, they sent Peter and John to them. And they came down and prayed for them that the Samaritans might receive the Holy Spirit. For He had not yet fallen upon any of them, but they had only been baptized into the name of the Lord Jesus. Then the apostles laid their hands on them one by one, and they received the Holy Spirit.”

Horton. The apostles in Jerusalem soon heard that the Samaritans had accepted and were continuing to accept God’s word. Accepting, welcoming, and receiving God’s word is one way that the NT speaks of being born again. This was the gospels first ethnic and geographic hurdle. Peter and John, heavy hitters, went to Samaria. They did not consider Philip’s ministry lacking.

In line with Jesus’ teaching in Lu. 11:13, the first thing Peter and John did was to pray for the new believers to be baptized with the HS. They thought it important. At this point, they did not speak in tongues. Philip was a man ‘full of the Spirit and wisdom.” He would not have baptized anyone if they had not been born again. Philip would have seen Jesus’ exaltation to the Father’s right hand as being tied to the outpouring of the HS. It’s probably that Peter and John taught about the HS before laying hands on the people.

First the apostles prayed for them, then they laid hands on them, recognizing them as fellow members of the Body of Christ. God’s gifts are all through grace by faith. Ep. 2:8; Acts 3:16; 6:8; 14:9-10; Ro. 12:6; I Cor. 12:11.

Smith. Philip had the gifts of performing miracles, healing the sick and lame, and casting out demons, but not the gift to pray for people to be filled with the HS (?). These people were believers and had been baptized which means that the HS was in them. They were born again. But the HS had not fallen upon them. The Greek preposition “epi” is used to describe a relationship to the HS when He comes over you, or overflows from you. It is one thing to have the HS in you, doing the inward work of conforming you to the image of Christ. It’s quite another to have the Spirit flowing forth from you to others. This is what they got when Peter and John prayed. See Jo. 7:38.

Scripture must be examined in light of scripture, not in light of our experience. One experience: The HS dwelling in you (born-again). See 2 Cor. 3:18. This is a subjective work in the life of every believer to make us into the image of Christ-making us more and more like him. But it is a different matter for the HS to flow out of me. So, I believe the “epi”, or the baptism of the HS is when the HS is more or less released and the power of the Spirit of God begins to flow forth out of your life.

Wesley. And the apostles hearing that Samaria — The inhabitants of that country, had received the word of God - By faith, sent Peter and John - He that sends must be either superior, or at least equal, to him that is sent. It follows that the college of the apostles was equal if not superior to Peter. The Holy Ghost — In his miraculous gifts? Or his sanctifying graces? Probably in both.

 

Womack. This was the first experience of the young New Testament church that anyone except a proper Jew had become a believer in Jesus. The Samaritans were Jews who had corrupted their bloodline and true worship of God. They were rejected by strict Jews and were not considered as Abraham’s seed and heirs to the promises.

The Jerusalem church sent Peter and John to Samaria to check out what was happening and see if they approved. Peter and John showed their approval by praying for the Samaritans that they would receive the Holy Ghost and even shared the Gospel with other Samaritans on their way back to Jerusalem (Acts 8:25). Jesus had ministered to the Samaritans before (John 4:4-30 and 39-42) and had made it clear that He was the Savior of all. The believers came to accept the Samaritans, but the same wrong thinking cropped up again when the Roman Centurion was converted (Acts 10).

This issue, “Does one have to become a Jew to be saved?” caused a convening of an apostolic and elder special council at Jerusalem to consider this issue (Acts 15:1-31). Three books of the New Testament (Romans, Galatians, and Hebrews) were written containing the major theme that salvation in Jesus comes through grace by faith alone.

We don’t know why Philip did not pray for the new converts to receive the Holy Ghost. Some people believe that only the apostles had the power to pray for the Holy Ghost baptism for others, and therefore Philip was unable to do so. However, we see in Acts 9:10-18, Ananias, who was a Damascus disciple, was the instrument God used to give the Holy Ghost to Saul. So, believers other than apostles were able to lay hands on people and see them receive the Holy Spirit. This is one of the clearest examples in the book of Acts that the born-again experience and the receiving of the Holy Ghost are two separate experiences. These people were already believers or else Philip would not have baptized them (Acts 8:36-37), yet they had not received the power of the Holy Ghost in their lives.

Verse 18-19.

AMP. “However, when Simon saw that the Holy Spirit was imparted through the laying on of the apostles’ hands, he brought money and offered it to them, saying, grant me also this power and authority, in order that anyone on whom I place my hands may receive the Holy Spirit.”

Horton. When Simon saw that the HS was given, he did not seek the Baptism, apparently, but fell back into greed and self-promotion, and sought for a way to buy the gift. Jesus is the baptizer in the HS. The apostles were only His agents.

Smith. In seeking a gift from Jesus, is our motivation to bring Him honor or to aggrandize ourselves? To draw large crowds? To make money? Simon wanted power, the approval of people, and he was willing to pay for it.

Wesley. Simon offered them money — And hence the procuring any ministerial function, or ecclesiastical benefice by money, is termed Simony.

 

Womack. Simon saw a visible manifestation of the presence of the Holy Ghost. This passage does not explain what that visible expression was. There are three other accounts of people receiving the baptism of the Holy Ghost in the book of Acts (Acts 2:4, 10:44-46, and 19:6), and in each instance they spoke in tongues. This was probably the manifestation Simon saw that caused him to offer the apostles money so that he too could give the Holy Ghost to people.

Simon wanted the ability to pray for people to receive the Holy Ghost so much that he was willing to pay for that gift. He had already continued with Philip and was amazed as he beheld the miracles and signs that Philip did (Acts 8:13), but he didn’t ask for the power to do miracles. Simon coveted the power of the Holy Ghost more than the power to work miracles. He previously had power when he was using sorcery, but nothing like the power of the Holy Ghost.

Verse 20-21.

But Peter said to him, Destruction overtakes your money and you, because you imagined you could obtain the free gift of God with money! You have neither part nor lot in this matter, for your heart is all wrong in God’s sight. Your heart is not straightforward, right, or true before God.

Peter rebuked Simon strongly. Literally, “let your silver money go with you into the destruction of the lake of fire because you thought God’s gift of the HS can be purchased with money. Though Simon had been saved and baptized, he allowed his heart to turn away from God. Simon didn’t want to “sell” the baptism. He saw it as an opportunity to regain his prestige and leadership among the people.

Wesley. Thou hast neither part — By purchase, nor lot - Given gratis, in this matter - This gift of God. For thy heart is not right before God — Probably St. Peter discerned this long before he had declared it; although it does not appear that God gave to any of the apostles a universal power of discerning the hearts of all they conversed with; any more than a universal power of healing all the sick they came near. This we are sure St. Paul had not, though he was not inferior to the chief of the apostles. Otherwise he would not have suffered the illness of Epaphroditus to have brought him so near to death, Philippians 2:25-27; nor have left so useful a fellow laborer as Trophimus sick at Miletus, 2 Timothy 4:20.

Smith. Salvation and every other gift from God are free and not available for purchase.

Womack. God’s spiritual blessings and gifts cannot be bought with money. The power of God cannot be bought. Those who say otherwise do not have their hearts right with God (Acts 8:21). Our hearts have to be right with God to be a channel that God can flow through. This doesn’t mean we have to be sinless or perfect. We just need to be sincere.

Verse 22-23.

 So, repent of this depravity and wickedness of yours and pray to the Lord that, if possible, this contriving thought and purpose of your heart may be removed, disregarded and forgiven you. For I see that you are in the gall of bitterness and in a bond forged by iniquity that fetters your soul.

Horton. Simon’s case is not hopeless. Peter admonishes him to pray for forgiveness. God is willing to forgive. I Jo. 1:9. Simon’s problem was pride and greed. He was full of bitterness because the people had ceased to give him prominence. Such a spirit often refused reconciliation. It could be that Simon was headed for such bitterness if he did not turn.

Wesley. Repent — if perhaps the thought of thy heart may be forgiven thee - Without all doubt if he had repented, he would have been forgiven. The doubt was, whether he would repent. Thou art in the gall of bitterness — In the highest degree of wickedness, which is bitterness, that is, misery to the soul; and in the bond of iniquity - Fast bound therewith.

Smith. Through Peter’s ministry, all the attention had gone to Jesus. Simon, to his credit, received Peter’s rebuke.

Womack. Simon’s sin was that he wanted to merchandise the power of God for selfish gain. Peter called that wickedness, which needed to be repented of. While Paul spoke of not muzzling the ox that treads out the corn, ministers are not to merchandise the Gospel. Peter showed that Simon’s heart wasn’t right with God, but it is unclear if that meant he wasn’t truly converted. In Acts 8:20, Peter mentioned Simon perishing with his money; however, believers can also get caught up in bitterness and iniquity. This shows us, though, that Simon was bitter, probably because the people’s attention and praise had turned from him unto the true and living God. This bitterness brought him into the bondage of the devil.

Verse 24.

“And Simon answered, pray for me and beseech the Lord, both of you for me, that nothing of what you have said may befall me!”

Horton. Simon responded by begging Peter and John to pray that this would not happen to him. It’s emphatic in the Greek: “you add your prayers to mine.” One manuscript says that Simon weeps many tears. We don’t know what happened to Simon. He seems to have repented or to want to repent. The Bible says nothing more about him. But the term ‘simony’ came to mean one who would buy the gifts and offices of the church.

Womack. I am not certain from these scriptures whether Simon was genuinely converted or just going through the motions of being a Christian. He certainly could have been a tare among the wheat. His response here shows he was at least sensitive to God. He didn’t want to be as Peter spoke of him in Acts 8:23).

 

Verse 25.

Now when the apostles had borne their testimony and preached the message of the Lord, they went back to Jerusalem, proclaiming the glad tidings of the Gospel to many villages of the Samaritans along the way.

Horton. Peter and John ministered in Samaria for quite some time, and on their return trip, they peached to many Samaritan villages. This is the last time that Luke mentions John’s activities. Luke mentions no Samaritan opposition to the gospel.

Smith. They preached Christ crucified; Christ risen. Jesus died for our sins in order that we might have forgiveness of sins. And He rose again from the dead. Without the resurrection, we have no gospel. The hope for the future is the Kingdom of God coming to earth.

The Jews traditionally had no dealings with the Samaritans, considering them “dogs’ or “half-breeds.” The Norther tribes had violated Dt. 7: 3-5. When Jews returned from Babylon to rebuilt the Temple, the Samaritans offered to help, but they were refused because they could not show their genealogy. This offended the Samaritans greatly and, henceforth, they hindered the Jews in rebuilding all they could. Lu 10: 30-37 and Jo. 4: 4-26 were stories that Jesus told to break down the dividing barriers. His disciples must come to know that Jesus died not only for the Jews, but for the Samaritans and Gentiles as well.

Womack. For the first time, non-Jews were accepted into the church! The Samaritans were half-breeds. But Peter and John preached to Samaritans on their return to Jerusalem, showing that they accepted that partial Jews could be saved. However, Peter was shocked to learn that Gentiles could be saved (Acts 10).

Verse 26.

But an angel of the Lord said to Philip, rise and proceed southward at midday on the road that runs from Jerusalem down to Gaza. This is the desert route.

“Now an angel of the Lord said to Philip, ‘go south to the road – the desert road – that goes down from Jerusalem to Gaza.

Horton. Now that Judea and Samaria had received the Word, it was time for the gospel to go to the ends of the earth. “To rise up” in the Greek connotes immediate action. Desert also means “deserted, abandoned, desolate.” The area was largely uninhabited. Heb. 1:14. Philip was in the midst of a great revival, and it may have taken a lot (an angelic messenger) to get him to leave. He didn’t want to go, perhaps, to a seldom used wilderness road. Some take “desert” to refer to Old Testament Gaza, the most southern of the philistine cities. The road to Old Gaza might be called the road to desert (deserted Gaza).

Wesley. The way which is desert — There were two ways from Jerusalem to Gaza, one desert, the other through a more populous country.

Smith. Why leave a place of revival? To go to a deserted place?

Womack. Gaza was an ancient Philistine city that was inhabited long before Abram came into Canaan (Genesis 10:9). It was located on the main trade route between Egypt and Mesopotamia and was frequently mentioned in Old Testament scripture (Joshua 10:41, 11:22, 15:47; Judges 1:8, 16:1, 21; 1 Samuel 6:17; 2 Kings 18:8; Jeremiah 47:1, and 5). The Lord prophesied the destruction of Gaza because of its wickedness (Amos 1:6-7, Zephaniah 2:4, and Zechariah 9:5); this came to pass in 96 B.C. under Alexander Jannaeus (The Antiquities of the Jews, Book 13, @@Chapter 13~~, Section 3). In 62 B.C., Pompey gave the jurisdiction of Gaza to Syria, and Gabinius, the Roman governor of Syria, rebuilt the city in 57 B.C. on a site closer to the sea (approximately two and a half miles from the sea). The new site was sometimes referred to as Gaza by the Sea and the old site as Desert Gaza. The terms used by Luke may designate the old Gaza site.

Verse 27-28.

So, he got up and went. And behold, an Ethiopian, a eunuch of great authority under Candace the queen of the Ethiopians, who was in charge of all her treasure, had come to Jerusalem to worship. And he was now returning, and sitting in his chariot he was reading the book of the Prophet Isaiah.

Horton. The angel revealed nothing about God’s purpose – only that Philip was to leave a preaching engagement where multitudes were being saved and filled with the HS. He was to go to a deserted place. Praise God for Philip. He did not hesitate. He obeyed. Heb. 11:8. At the time he neared the Gaza Road, the Ethiopian Eunuch was approaching reading the Prophet Isaiah. He was his queen’s Secretary of the Treasury.  However, he had full responsibility and authority to disburse funds and care for them. “Candace” was not a first name but a hereditary title of the queens of Ethiopia. Her seat of government was at Meroe- an island in the Nile. It is today’s Sudan. The eunuch probably attended a Jewish synagogue on Meroe.

He had come to Jerusalem to worship. He was a God-fearing Gentile or convert to Judaism, but he could go only so far as the Court of the Gentiles at the Temple. Still, he bought the scrolls of Isaiah to take back with him. These were hand-copied and very expensive. Usually, a whole synagogue would join together and buy one set of OT books, which they kept locked except for use in worship and in the synagogue school.

Wesley. A eunuch — Chief officers were anciently called eunuchs, though not always literally such, because such used to be chief ministers in the eastern courts. Candace, queen of the Ethiopians — So all the queens of Ethiopia were called. Sitting in his chariot, he read the Prophet Isaiah — God meets those that remember him in his ways. It is good to read, hear, seek information even in a journey. Why should we not redeem all our time?

Smith. Philip obeyed without knowing what God had in mind. While the treasurer was in Jerusalem, did he hear about the crucifixion and resurrection of Jesus? He was a God-seeker because he was reading the Word and seeking to understand what it meant. God honors those who seek after him. The Ethiopian had a hungry, seeking heart and God sent Philip to reveal Himself to the seeker.

The Queen of Sheba, who came to visit Solomon, was also Ethipian. I Ki. 10: 4-13.

According to tradition, Solomon impregnated her. That was her desire. Her son became King of Ethiopia. There is a succession of kings in Ethiopia who trace their lineage to Solomon.

Womack. Philip was in the midst of a great revival, yet he obeyed the Lord’s command to leave and go 100 miles into the desert. There was a mighty move of God in Samaria, but there was no indication that he had any knowledge of what was going to happen in Gaza. Obedience is one reason the Lord was able to use Philip so mightily.

The Ethiopia mentioned is located north of modern-day Ethiopia. This Ethiopia corresponds to ancient Nubia, the region from Aswan in southern Egypt to Khartoum in Sudan.

The Holy Ghost led Philip to a very influential man in the Ethiopian government. He was in charge of all the queen’s treasures and exercised great authority. He came to Jerusalem to worship; he already worshipped the God of Israel. He was reading the Prophet Isaiah when Philip approached him, and he was easily converted to Christianity. He used his authority to share the Gospel with his people, since this region of eastern Africa is still a Christian kingdom today. The man was hungry to know God, which can be seen because he went to Jerusalem to worship and because he was a man of the Word. The Lord directed His servant to travel 100 miles to meet this man’s need. This illustrates the extent to which the Lord goes to fulfill His promise of feeding those who hunger and thirst after righteousness (2 Chronicles 16:9 and Matthew 5:6).

 

Verse 29.

“Then the Holy Spirit said to Philip, go forward and join yourself to this chariot.”

Horton. The Holy Spirit spoke to Philip, possibly through an inner voice. Guidance by the Spirit is prominent in Acts. The Greek uses a figure of speech. Philip was to “glue himself to the chariot.”

Smith. God led Philip in two steps: 1) by speaking to him through an angel; 2) by speaking to him via the Holy Spirit. Usually, God speaks to us one step at a time. One step at a time, trusting obedience. “All the way my Savior leads me.”

Womack. The Lord didn’t tell Philip about this Ethiopian in the beginning. He told him to go south to this road that ran between Gaza and Jerusalem. The Lord doesn’t tell us all the details. He gives instruction to us one step at a time. We have to be obedient and act on the revelation we have in order to hear “the next step.”

If Philip hadn’t done what the Lord instructed, the Ethiopian wouldn’t have understood the scripture and would have had to be converted a different way. It’s essential that we obey the Lord. Others’ salvation and miracles depend on it.

Verse 30-31.

Accordingly, Philip, running up to him, heard the man reading the prophet Isaiah and asked, do you really understand what you are reading? And he said, how is it possible for me to do so unless someone explains it to me and guides me in the right way? And he earnestly requested Philip to come up and sit beside him.

Horton. Reading in those days was almost always done aloud. Philip heard him. In the Greek “invited” has a sense of urgency.

Wesley. And Philip running to him, said, understand thou what thou read? — He did not begin about the weather, news, or the like. In speaking for God, we may frequently come to the point at once, without circumlocution. He desired Philip to come up and sit with him — Such was his modesty, and thirst after instruction.

Smith. This man came all the way from Ethiopia to Jerusalem to find God, but he only found dead religion. On his way home, he cried out to God “I want to know you.” God made a special deal with Philip to come and minister to this one. This man took Christianity to Ethiopia. I Cor. 2:14.

Womack. What a set up! This man was reading some of the clearest scriptures in the O.T. about Jesus. Philip didn’t know he was reading Isaiah until he obeyed God and approached the Ethiopian’s chariot. We won’t know if people are ready for the Gospel or not until we approach them. We always need to give people the opportunity to accept or reject the Gospel on their own. We don’t need to make that choice for them. This man was not only seeking the Lord, but he was also humble. He was teachable even though he was a man of great authority.

Verse 32-33.

Now this was the passage of Scripture which he was reading: like a sheep He was led to the slaughter, and as a lamb before its shearer is dumb, so He opens not His mouth. In His humiliation He was taken away by distressing and oppressive judgment. Justice was denied Him and it ceased toward Him. Who can describe or relate in full the wickedness of His contemporaries and that generation? For His life is taken from the earth and a bloody death inflicted upon Him.

Horton. Philip went up immediately to talk to the man. The man was reading Is. 53: 7-8 form the LXX. Could there have been better timing and a better scripture? No! God had the man thinking about the suffering, death, and resurrection of Jesus.

Wesley. The portion of Scripture — By reading that very chapter, the fifty-third of Isaiah, many Jews, yea, and atheists, have been converted. Some of them history records. God knoweth them all. Isaiah 53:7 In his humiliation his judgment was taken away — That is, when he was a man, he had no justice shown him. To take away a person’s judgment, is a proverbial phrase for oppressing him. And who shall declare, or count his generation — That is, who can number his seed, Isaiah 53:10; which he hath purchased by laying down his life?

Smith. “His justice was taken away” refers to 53:8. A midnight trial by the Sanhedrin was illegal. Condemning on the same day of the trial was illegal. Pilate repeatedly said that he found no fault in Jesus.

Womack. The man was reading the classic Old Testament scriptures about the Christ (Isaiah 53:7-8) and wondering who the prophet was speaking of. There could not have been a better situation for witnessing about Jesus. It is wonderful when the Holy Spirit leads us into situations like this, where His guidance is so obvious. However, it is just as true that the Lord will lead us to speak to those who are not this receptive, because He loves them too. We may not always be led to people like this eunuch, but that does not mean that the Lord has not directed us to speak to them. By comparing this verse with the passage in Isaiah from which it was quoted (Isaiah 53:7-8), it is easy to see that “cut off” is the same as “his life is taken from the earth.” We know this is speaking of Jesus’ death so “cut off” is speaking of death.

 

 

Verse 34-35.

And the eunuch said to Philip, I beg of you, tell me about whom does the prophet say this, about himself or about someone else? Then Philip opened his mouth and beginning with this portion of Scripture he announced to him the glad tidings of the Gospel) Jesus and about Him.

Horton. He had been considering Is. 53 carefully but was not satisfied by any of the candidates he had heard proposed for this man. Jews did not apply it to the suffering Messiah. Some applied it to Isaiah. Manasseh had him sawed in half. Heb. 11:37. Others applied it to Jeremiah. But Jeremiah opened his mouth to complain. Jesus alone never sinned and never did anything to deserve suffering or death.

Smith. At the end, the Eunuch asked to be baptized.

Womack. Without hindsight, these are difficult scripture to understand. But Jesus fulfilled all the Is. 53 prophecy so specifically that there is no doubt to whom they speak of. The message of the first-century Christians was what Jesus has done for us, and not what we need to do.

Verse 36-37.

And as they continued along on the way, they came to some water, and the eunuch exclaimed, See, here is water! What is to hinder my being baptized? And Philip said, if you believe with all your heart, that is, [if you have a conviction, full of joyful trust, that Jesus is the Messiah and accept Him as the Author of your salvation in the kingdom of God, giving Him your obedience, then you may. And he replied, I do believe that Jesus Christ is the Son of God.

Horton. The HS helped the Eunuch understand and accept the way of salvation. “Look” indicates “something unexpected.” Possibly, he thought that his status as a Gentile and a eunuch would keep him from being baptized.

Wesley. And as they went on the way they came to a certain water — Thus, even the circumstances of the journey were under the direction of God. The kingdom of God suits itself to external circumstances, without any violence, as air yields to all bodies, and yet pervades all. What hinders me to be baptized? — Probably he had been circumcised: otherwise, Cornelius would not have been the first fruits of the Gentiles.

Smith. We don’t know how long Philip explained Isaiah to the Eunuch. Philip must have mentioned baptism because the Eunuch brought it up when the opportunity arose. Ro. 10:9; Acts 16: 30-31

Womack. Judging from the eunuch’s lack of scriptural understanding of Isaiah 53, it is probable that he knew nothing about water baptism. Philip must have included instruction about water baptism in his preaching of Jesus (Acts 8:35). However, water baptism is a sign of salvation; not something we do to obtain salvation. The eunuch followed Romans 10:9. He made Jesus his Lord and believed the witness of Philip that Jesus had been raised from the dead. Therefore, he was saved. There is no mention of him promising to be good or Philip saying that if he would keep on believing, then someday he might be saved. No, salvation is something that happens the instant we believe with all of our hearts.

Philip would not administer water baptism until he believed with all his heart. Water baptism does not produce salvation; it is an act of obedience for those who are born again.

Verse 38-40.

And he ordered that the chariot be stopped; and both Philip and the eunuch went down into the water, and Philip baptized him. And when they came up out of the water, the Spirit of the Lord suddenly caught away Philip; and the eunuch saw him no more, and he went on his way rejoicing. But Philip was found at Azotus, and passing on he preached the good Gospel good news to all the towns until he reached Caesarea.

Horton. Both went down into the water. The eunuch was immersed. Apparently, immersion was the norm for baptism in the early church. The verb usually means “to snatch away.” It is the same word used in I Thes. 4:17 for the rapture of the church and in 2 Cor. 12: 2,4 for Paul being caught up into heaven. Some manuscripts say that the Eunuch was also baptized in the Spirit. Philip became known as Philip the Evangelist.

Wesley. And they both went down — Out of the chariot. It does not follow that he was baptized by immersion. The text neither affirms nor intimates anything concerning it. The Spirit of the Lord caught away Philip — Carried him away with a miraculous swiftness, without any action or labor of his own. This had befallen several of the prophets. But Philip was found at Azotus — Probably none saw him, from his leaving the eunuch, till he was there.

Smith. Water baptism signifies the death of our old nature. Joy is always the condition of the heart that has found Jesus. Azotus is modern day Ashdod. It was about 20 miles from where Philip met the Ethiopian. It was 50 miles south of Caesarea, where Philip traveled to and preached all along the way.

Womack. If Philip only sprinkled a little water on the eunuch’s head, the drinking water th eunuch had with him would have done. That they went down into the water shows that baptism by immersion was the method of baptism.

There are three other instances in Scripture where people are translated. Jesus, His twelve disciples, and an entire ship was translated. Jesus was translated two other times (Luke 24:31 and John 20:19). Philip was translated approximately twenty miles.

Caesarea was a town on the coast of Palestine built by Herod the Great from approximately 25 to 13 BC. It was named in honor of Caesar Augustus. It is located approximately twenty-three miles south-southwest of Mount Carmel.

Philip was found in Caesarea after his translation, and Acts 21:8 reveals that he took up residence there. Cornelius, a Roman centurion who became a Christian, also lived in Caesarea (Acts 10:1). Paul visited this city three times (Acts 18:22, 21:8, and 16). Paul was later imprisoned there (Acts 23:23 and 33) and was tried before Festus and Agrippa (Acts 25:1-4, 6-13, and 26:1). Caesarea was different than Caesarea Philippi.

 

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Acts: Chapter 8
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