|
ACTS
The continued Life of Jesus
through the Apostles
CHAPTER EIGHT
"Desert Rendezvous"
Key Verse = Acts 8:35
"There is one thing stronger than all the armies in the world,"
wrote Victor Hugo, "and that is an idea whose time has come."
The Gospel of Jesus Christ is much more than an idea. The Gospel
is "the power of God to salvation for everyone who believes"
(Romans 1:16). It is God's "dynamite" for
breaking down sin's barriers and setting the prisoners free. Its
time had come and the church was on the move.
The events in Acts 8 center around four different men.
| 1. |
(vs 1-3) |
Saul |
A Zealous Persecutor |
| 2. |
(vs
5-8) |
Philip |
A Faithful Preacher |
| 3. |
(vs 9-25) |
Simon the Sorcerer |
A Clever Deceiver |
| 4. |
(vs
26-40) |
an Ethiopian |
A Concerned Seeker |
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot
Victor Publishing, and imprint of
Cook
Communication Ministries. All rights reserved. Used by permission.)
Acts 8:1
| From the
NKJV |
From the
Peshitta |
|
(1) Now Saul was consenting
to his death.
At that time a great persecution arose against the church which was
at Jerusalem; and they were all scattered throughout the regions of
Judea and Samaria, except the apostles. |
|
|
Saul was pleased to have had a
part in the murder of Stephen. At that very time there was
severe persecution against the church at Jerusalem; and they were
all, with the exception of the apostles, dispersed throughout the
towns of Judea and Samaria. |
|
|
Saul was consenting
Was pleased with his being put to death and approved it. So
inveterate was the hatred that this man bore to Christ and his followers
that he delighted in their destruction.
Wuest translates it: And Saul was together with the others approving
of his death, taking pleasure with them in his death and applauding it.
(from The New Testament: An Expanded Translation by Kenneth S. Wuest
Copyright © 1961 by Wm.
B. Eerdmans Publishing Co. All rights reserved.)
Saul
He was born in
Tarsus,
the chief city of Cilicia, and was of the tribe of Benjamin.
It is not known how the family came to reside in Tarsus, though one
ancient tradition represents it as having removed there from Gischala in
Galilee after the latter place had been captured by the Romans. It
is possible, however, that the family had at an earlier time
formed part of a colony settled in Tarsus by one of the Syrian kings,
or they may have voluntarily migrated, as so many Jews did,
for commercial purposes.
Saul seems to have had a large and even influential family connection:
| 1. |
In Romans 16:7, 11, he salutes
three people as his kinsmen, two of whom (Andronicus and
Junias) are said to have been “of note among the apostles,”
and to have become Christians before Saul did.
Romans 16:7
Greet Andronicus and Junias, my relatives who have been in
prison with me. They are outstanding among the apostles, and
they were in Christ before I was. (NIV) |
Romans 16:11
Greet Herodion, my relative. (NIV) |
|
| 2. |
From
Acts 23:16-22 we learn that his
sister’s son (Paul's nephew), who seems to have resided,
perhaps with his mother, in Jerusalem, gave information
first to Paul, who then sent him to the captain with news of the
plot to kill Paul, from which it may be inferred that the
young man was connected with some of the leading families.
Acts 23:16-18
But when the son of Paul's sister heard of this plot, he went
into the barracks and told Paul. Then Paul called one of
the centurions and said, "Take this young man to the
commander; he has something to tell him." So he took him
to the commander. The centurion said, "Paul, the
prisoner, sent for me and asked me to bring this young man to
you because he has something to tell you."
(NIV) |
|
| 3. |
This is also confirmed by the
prominence of Saul, though himself a young man, at the
time of Stephen’s death. He was apparently already a member of
the council, and soon afterwards the high priest entrusted to
him the work of persecuting the Christians. |
| 4. |
His language in Philippians 3:4-7
further implies that he occupied originally a position of large
influence, and that opportunities of honor and gain had been
open to him. His family connections, therefore,
cannot have been obscure.
Philippians 3:4-7
Though I also might have confidence in the flesh. If
anyone else thinks he may have confidence in the flesh, I more
so:
| circumcised the eighth day, |
| of the stock of Israel, |
| of the tribe of Benjamin, |
| a Hebrew of the Hebrews, |
| concerning the law, a Pharisee; |
| concerning zeal, persecuting the
church; |
| concerning the righteousness which is
in the law, blameless. |
But what things were gain to me, these I have counted loss for
Christ. (NKJV) |
|
| 5. |
Though he was brought up in the strict
observance of the Hebrew faith and traditions, his father having
been a Pharisee (Acts 23:6), he was born a free Roman citizen.
We do not know by what means his ancestor obtained citizenship.
| It may have been for service to the state |
| It may have been by purchase |
| Its possession may have had some connection
with the apostle’s Roman name Paulus |
But, however acquired, his Roman citizenship became of
great importance in the prosecution of his Christian work and more
than once saved his life.
Acts 23:6
Men and brethren, I am a Pharisee, the son of a Pharisee.
(NKJV) |
Acts 22:27-28
Then the commander came and said to him, "Tell me, are you a
Roman?"
He said, "Yes."
The commander answered, "With a large sum I obtained this
citizenship."
And Paul said, "But I was born a citizen."
(NKJV) |
|
| 6. |
But, as he himself says (Acts 22:3),
he was brought up in Jerusalem. He must, therefore,
have been sent there when quite young. And his education in
Jerusalem tended to deepen the hold upon him of his inherited
Pharisaic traditions. He was instructed “according to
the strict manner of our fathers.” He had for his teacher one
of the most learned and distinguished rabbis of the day,
Gamaliel,
who was the grandson of the famous Hillel.
Acts 22:3
Then Paul said: "I am a Jew, born in Tarsus of Cilicia,
but brought up in this city. Under Gamaliel I was thoroughly
trained in the law of our fathers and was just as zealous for
God as any of you are today. (NKJV) |
|
| 7. |
Like other Jewish boys he was taught a
trade, which in his case was the manufacture of tents,
such as was used by travelers (Acts 18:3).
Acts 18:3
So, because he was of the same trade, he stayed with them and
worked; for by occupation they were tentmakers.
(NKJV) |
|
| 8. |
He not only persecuted the Christians,
but had them killed for their faith. And not only in
Jerusalem, but as far away as Damascus.
Acts 22:4, 5
I persecuted the followers of this Way to their death,
arresting both men and women and throwing them into prison, as
also the high priest and all the Council can testify. I
even obtained letters from them to their brothers in Damascus,
and went there to bring these people as prisoners to
Jerusalem. (NKJV) |
|
Persecution - The
6th Attempt of Satan to Destroy the Church
So we find Saul, immediately after Stephen’s death, taking a
leading part in the persecution of the Christians which followed. He
did this with the fierceness of a misguided conscience. He was the
type of the religious inquisitor.
To his death
Anairesis (NT:336)
- To put to death, murder.
Under the rule of Rome, only the Romans had the final say in the matter of
the death penalty. This was an illegal act, and properly
classified as murder.
The church...was...scattered
Diaspeiro (NT:1289) to sow
throughout, i.e. (figuratively) distribute in foreign lands
There are 6 Greek words translated "scattered" in the New
Testament:
| 1. |
rhipto |
(NT:4496) |
to fling, a deliberate hurl
Matthew 9:36
...they were ... scattered, like sheep having no
shepherd. |
|
| 2. |
diaskorpizo |
(NT:1287) |
to dissipate, i.e. (genitive case) to
rout or separate
Mark 14:27
I will strike the Shepherd, and the sheep will be scattered. |
|
| 3. |
skorpizo |
(NT:4650) |
to dissipate, i.e. (figuratively) put
to flight
John 16:32
Indeed the hour is coming, yes, has now come, that you will be
scattered. |
|
| 4. |
dialuo |
(NT:1262) |
to dissolve utterly
Acts 5:36
...all who obeyed him (Theudas) were scattered and came to
nothing |
|
| 5. |
diaspeiro |
(NT:1289) |
to sow throughout, i.e. (figuratively)
distribute in foreign lands
Acts 8:1
...they were all scattered throughout the regions of
Judea and Samaria |
|
| 6. |
diaspora |
(NT:1290) |
dispersion, i.e. the Israelite resident
in Gentile countries
James 1:1
...the twelve tribes which are scattered abroad |
|
The word used here (diaspeiro) is, in Greek grammar,
the second aorist passive indicative of diaspeiroo, "to
scatter like grain, to disperse."
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 (Acts
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.
(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition,
Electronic Database. Copyright © 1991 by Hendrickson Publishers, Inc.)
Except the apostles
Wiersbe points out:
Some teach that God had to send persecution to force the apostles to leave
Jerusalem and fulfill His commission, but this is entirely wrong.
To begin with, the apostles did not leave the city, but
courageously remained to give their message to the Jewish leaders and to
witness to the lost.
(from Wiersbe's Expository Outlines on the New Testament. Copyright © 1992
by Chariot Victor Publishing, an imprint of Cook Communication Ministries.
All rights reserved.)
From the
Amplified Bible
| (1) And Saul was [not only] consenting to
[Stephen's] death [he was pleased and entirely approving]. 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 (special
messengers). |
Acts 8:2
| From the
NKJV |
From the
Peshitta |
|
(2) And devout men carried
Stephen to his burial, and made great lamentation over him. |
|
|
And devout men took up Stephen and
buried him, and they mourned over him in great sorrow. |
|
|
Devout men
Eulabees (NT:2126). A
circumspect or cautious person who takes hold of things carefully.
As applied to morals and religion, it emphasizes the element of
circumspection, a cautious, careful observance of divine law;
and is thus peculiarly expressive of Old Testament piety, with its
minute attention to precept and ceremony.
(from Vincent's Word Studies in the New Testament, Electronic Database.
Copyright © 1997, 2003 by
Biblesoft, Inc.
All rights reserved.)
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,
John 19:38-39.
Carried Stephen
The Greek word, sunekomisan (carried), signifies not
only to carry, or rather to gather up, but also to do
everything 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 anyone 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.
(from Adam Clarke's Commentary, Electronic Database. Copyright © 1996,
2003 by Biblesoft, Inc. All rights reserved.)
Great lamentation
Kopetos (NT:2875); mourning (properly, by beating the
breast):
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.
(from Adam Clarke's Commentary, Electronic Database. Copyright © 1996,
2003 by Biblesoft, Inc. All rights reserved.)
Hired women with their cries, banging of instruments, and beating the
breast play a large role in the funeral procession, though restrictions
are put on their activity. Only lamentation is prescribed after
interment. Family members, both men and women, join in the funeral
procession and express their grief by stamping the feet, wringing the
hands, and beating the breast.
(from Theological Dictionary of the New Testament, abridged edition,
Copyright © 1985 by William B. Eerdmans Publishing Company. All rights
reserved.)
From the Amplified Bible
| (2) [A party of] devout men with others
helped to carry out and bury Stephen and made great lamentation over
him. |
Acts 8:3
| From the
NKJV |
From the
Peshitta |
|
(3) As for Saul, he made
havoc of the church, entering every house, and dragging off men and
women, committing them to prison. |
|
|
As for Saul, he continued to
persecute the church of God, entering into houses and dragging out
men and women and delivering them to prison, |
|
|
Made havoc
Elumaineto (NT: 3075). 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.
Committed them to prison
Committed = paredidou (NT:3860).
Imperfect active of paradidoomi, an old verb, "kept on
handing them over to prison."
Paul himself later said:
Galatians 1:13
For you have heard of my former conduct in Judaism, how I
persecuted the church of God beyond measure and tried to destroy it. |
Excerpts from "The Apostle: A Life of Paul"
| Stephen and Paul were probably much of an age - the
Greek word translated "young man" with which the historian Luke
introduces Paul denotes a male between youth and forty.
Stephen's birthplace is unknown, for Jews from Egypt and elsewhere
used the same synagogue as Cilicians, but he spoke Greek as fluently
as Aramaic. Both men were quick thinkers, powerful
minds, able controversialists. No tradition remains of
Stephen's physique but though Paul is believed to have been short he
held himself well enough to stand out in a crowd. His face was
rather oval with beetling eyebrows, and fleshy from good
living. He had a black beard, since Jews scorned the
Roman taste for shaving, and his blue-fringed robe and the amulet
strapped to a turban-like headdress displayed his pride in being a
Pharisee. |
| It was no accident that the witnesses threw their
clothes "at the feet of a young man named Saul." |
| During the rest of the summer (probably A.D. 31)
and throughout the following winter the Jewish authorities embarked
on systematic suppression with Paul as chief agent. |
| He charged like an animal tearing its prey.
This was not the sad efficiency of an officer obeying distasteful
orders; the heart was engaged; and the mind too,
with the thoroughness of an inquisitor unmasking treason ... He went
from house to house, then held formal inquiries at the synagogues
when the congregation assembled. Every suspect, man or woman,
had to stand before the elders while Paul, as the High Priest's
representative, put to them the demand that they should curse Jesus. |
(From "The Apostle: A Life of Paul," by John Pollock; RiverOak
Publishing, a division of Cook Communication Ministries)
From the Amplified Bible
| (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. |
Acts 8:4
| From the
NKJV |
From the
Peshitta |
|
(4) Therefore those who were
scattered went everywhere preaching the word. |
|
|
So that they were scattered abroad
went everywhere preaching the word of God. |
|
|
Preaching the Word
euangelizómenoi tón lógon
 |
(NT:2097) |
euaggelizo |
Preach |
to announce good news
("evangelize") especially the gospel |
 |
(NT:3056) |
logos |
Word |
A collecting or collection of things of
the mind |
Everywhere they went, they went announcing the good news of the
message of mercy, or the
Word of God, the good news of salvation through faith in the
Messiah, Jesus of Nazareth.
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. They proclaimed
everywhere the news that a Savior had come. Their hearts were full
of it. We may learn from this:
| (1) |
That persecution tends to promote the
very thing which it would destroy. |
| (2) |
That one of the best means to make
Christians active and zealous is to persecute them. |
| (3) |
That it is right for ALL Christians to
make known the truths of the gospel. When the heart is full,
the lips will speak, and there is no more impropriety in
their speaking of redemption than of anything else. |
| (4) |
It should be the great object of all
Christians to make the Savior known "everywhere." By their
lives, their conversation, and their pious exhortations
and entreaties, they should beseech dying sinners to be
reconciled to God. |
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by
Biblesoft)
Satan was totally unprepared for this. Before that day on the Feast
of Pentecost in the upper room, all he had to do to intimidate the
disciples was to say "boo." Even a
servant girl who claimed to have seen them in the company of Jesus of
Nazareth sent them hiding and insisting that they had never met Him.
He had never seen humans filled with the Holy Spirit of the Creator
Himself like this before.
He had tried ridicule (Acts
2:13),
| and in response Peter stepped forward and
preached his first sermon, and 3,000 people accepted Jesus of
Nazareth as their Messiah. |
|
He had them imprisoned and threatened (Acts
4:1-31),
| but when released they immediately resumed
preaching Jesus, and the number of believers grew. |
|
He had them murdered and persecuted,
| and in response, they went everywhere
spreading the good news of salvation through Jesus. |
|
The believers had learned the secret that Saul would later learn:
Romans 8:35-39
Who shall separate us from the love of Christ? Shall
tribulation, or distress, or persecution, or famine, or nakedness,
or peril, or sword?
As it is written:
"For Your sake we are killed all day long;
We are accounted as sheep for the slaughter." |
Yet in all these things we are more than conquerors
through Him who loved us.
For I am persuaded that
neither death
nor life,
nor angels
nor principalities
nor powers,
nor things present
nor things to come,
nor height
nor depth,
nor any other created thing, |
shall be able to separate us from the love of God which is in Christ
Jesus our Lord. (NKJV) |
From the Amplified Bible
| (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]. |
Acts 8:5
| From the
NKJV |
From the
Peshitta |
|
(5) Then Philip went down to
the city of Samaria and preached Christ to them. |
|
|
Then Philip went down to a
Samaritan city and preached to them about Christ. |
|
|
Philip
One of the seven deacons,
Acts 6:5.
He is afterward called the "evangelist," Acts 21:8.
See
the map of Philip's journeys.
The city of Samaria
What city this was is not known. The Old Testament city called
Samaria had been completely destroyed by John Hyrcanus, 128 B.C.
Herod rebuilt it in 27 B.C. and called it Sebaste, but it was never
called Samaria.
(Dake's Annotated Reverence Bible, Finis Jennings Dake,
Dake Publishing,
Lawrenceville, GA)
The Thompson Chain Bible does not record Sebaste, but shows only
the Old Testament city of Samaria as being this city.
The Bible atlas by J.L. Hurlbut also shows it as the city of Samaria.
The Westminster Bible Dictionary says “It was rebuilt and
refortified by Herod the Great, who called it Sebaste, a
Greek Feminine of the word Sebastos, the Greek for the Latin word
“Augustus,” the title of his first Roman Emperor. The
evangelist Philip labored there with success…”
According to F.F. Bruce: “It is uncertain if “the city of
Samaria” was the city which in Old Testament times actually bore
the same Samaria…If it were the city meant, we might have expected
it to be called Sebaste…Some textual authorities omit the definite
article before “city” – if, accordingly, we read with the
RSV “a city of Samaria,” the reference may be to the city
Gitta, which we know from Justin Martyr to have been the birthplace
of Simon the sorcerer.”
Barnes says: This does not mean a city whose "name" was Samaria,
for no such city at that time existed. Samaria was a "region."
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 Savior himself, John 4.
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003 by
Biblesoft, Inc. All rights reserved.)
The
Samaritans were a "half-breed" people, a mixture of Jew and
Gentile. The nation originated when the Assyrians captured the ten
northern tribes in 732 B.C., deported many of the people, and
then imported others who intermarried with the Jews. The Samaritans
had their own temple and priesthood and openly opposed fraternization
with the Jews (John
4:9).
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
And preached Christ
 |
kerusso |
(NT:2784) |
to herald (as a public crier), especially divine
truth (the gospel) |
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.
Preached that the Messiah had come, and made known his doctrines.
The same truths had been before stated in Samaria by the Savior 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 (John
4:35), and into that field Philip now entered, and was
signally blessed. His coming was attended with a remarkable
"revival of religion."
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by
Biblesoft)
From the Amplified Bible
| (5) Philip [the deacon, not the apostle] went
down to the city of Samaria and proclaimed the Christ (the Messiah)
to them [the people]; [Acts 6:5.] |
Acts 8:6-8
| From the
NKJV |
From the
Peshitta |
|
(6) And the multitudes with
one accord heeded the things spoken by Philip, hearing and seeing
the miracles which he did. |
|
|
And when the people of that place
heard his word, they gave heed and listened attentively to
everything Philip said, because they saw the miracles which he did. |
|
|
(7) For unclean spirits,
crying with a loud voice, came out of many who were possessed; and
many who were paralyzed and lame were healed. |
|
|
Many who were mentally afflicted
cried with loud voices and were restored; and others who were
paralytic and lame were healed. |
|
|
(8) And there was great joy
in that city. |
|
|
And there was great joy in that
city. |
|
|
Multitudes
Ochlos (NT:3793) - a
throng (as borne along); by implication, the rabble; - the common people,
opposed to the rulers and leading men.
One accord
Homothumadon (NT:3661) -
unanimously;
with one
mind.
Unclean
Akathartos (NT:169) -
impure (ceremonially, morally [lewd] or specially, [demonic]);
foul, unclean.
Possessed
Echo (NT:2192) - to hold -
equivalent to own, possess.
What wonderful success Philip had in his preaching, and what reception he
met with.
The doctrine he preached was Christ.
| 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 John 4:25. Now Philip tells them that he is come,
and that the Samaritans are welcome to him. |
|
The proofs he produced for the confirmation of his
doctrine were miracles.
| 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. |
|
He was sent to break the power of Satan.
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.
| 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, 1 Thessalonians 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 reluctance, and sorely against their wills, but were
forced to acknowledge themselves overcome by a superior power,
Mark 1:26; 3:11; 9:26. |
|
He was sent to heal the minds of men, to cure
a distempered world, and to put it into a good state of
health.
| 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 labor 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, Romans 5:6. |
(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition,
Electronic Database. Copyright © 1991 by Hendrickson Publishers, Inc.)
The Gospel had now moved from "Jewish territory" into Samaria
where the people were part Jew and part Gentile. God in His grace
had built a bridge between two estranged peoples and made the believers
one in Christ and soon He would extend that bridge to the Gentiles and
include them as well. Even today, we need "bridge builders"
like Philip, men and women who will carry the Gospel into pioneer
territory and dare to challenge ancient prejudices. "Into all the
world .. the Gospel to every creature" is still God's commission to
us.
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
From the Amplified Bible
(6) 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].
(7) 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.
(8) And there was great rejoicing in that city. |
Acts 8:9-11
| From the
NKJV |
From the
Peshitta |
|
(9) But there was a certain
man called Simon, who previously practiced sorcery in the city and
astonished the people of Samaria, claiming that he was someone
great, |
|
|
Now there was there a man called
Semon, who had lived in that city a long time, and who had deceived
the Samaritan people by his magic, boasting of himself and saying, I
am the greatest one. |
|
|
(10) to whom they all gave
heed, from the least to the greatest, saying, "This man is the great
power of God." |
|
|
And both the noblest and the least
followed him, saying, He is the greatest power of God. |
|
|
(11) And they heeded him
because he had astonished them with his sorceries for a long time. |
|
|
All of them listened to him,
because for a long time he had bewitched them with his sorceries. |
|
|
Quoting from Eusebius’ Ecclesiastical History:
| And after the ascension of the Lord into heaven the
demons put forward certain men who said they were gods, and
who were not only allowed by you to go unpersecuted, but were
even deemed worthy of honors. One of them was Simon, a
Samaritan of the village of Gitto, who in the reign of
Claudius Caesar performed in your imperial city some mighty acts of
magic by the art of demons operating in him, and was
considered a god, and as a god was honored by you with a
statue, which was erected in the river Tiber, between
the two bridges, and bore this inscription in the Latin
tongue, Simoni Deo Sancto, that is, To Simon
the Holy God. |
| And nearly all the Samaritans and a few even of
other nations confess and worship him as the first God. And
there went around with him at that time a certain Helena who had
formerly been a prostitute in Tyre of Phoenicia; and her they
call the first idea that proceeded from him." |
(from Nicene and Post-Nicene Fathers, Series 2, Volume 1, PC Study Bible
formatted electronic database Copyright © 2003 by Biblesoft, Inc. All
rights reserved.)
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.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by
Biblesoft)
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 practiced with a great variety of forms.
The Greek word, mageuoon, signifies practicing the rites or
science of the Magi, or Mughan, the worshippers of fire
among the Persians; the same as Majoos, and Majoosecan,
from which we have our word magician.
(from Adam Clarke's Commentary, Electronic Database. Copyright © 1996,
2003 by Biblesoft, Inc. All rights reserved.)
Mark 13:6
For many shall come in my name, saying, I am Christ; and shall
deceive many. (KJV) |
Simon the Sorcerer (sometimes called Simon Magnus) stands in contrast
to Philip and his works. Simon had held power in Samaria "for some
time" as a result of his ability to do miracles. Simon was a
magician, and magic was a significant form of religious expression
in the ancient world. As a result of Philip's ministry, many
Samaritans came to faith, including Simon. The first portion
of this passage reveals the power of the Holy Spirit to overcome any other
kind of religious expression. Philip's miracles were done by the
power of the Spirit, not through the power of magic or pagan
religions.
(from Holman Bible Handbook. (c) Copyright 1992 by
Holman Bible
Publishers. All rights reserved.)
From the Amplified Bible
(9) 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.
(10) 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 (intense).
(11) And they were attentive and made much of him, because for
a long time he had amazed and bewildered and dazzled them with his
skill in magic arts. |
Acts 8:12 & 13
| From the
NKJV |
From the
Peshitta |
|
(12) But when they believed
Philip as he preached the things concerning the kingdom of God and
the name of Jesus Christ, both men and women were baptized. |
|
|
But when they believed Philip,
preaching the things concerning the kingdom of God in the name of
our Lord Jesus Christ, they were baptized, both men and women. |
|
|
(13) Then Simon himself also
believed; and when he was baptized he continued with Philip, and was
amazed, seeing the miracles and signs which were done. |
|
|
Semon himself also believed and
was baptized and attached himself to Philip, and as he saw the
miracles and great signs performed by his hand, he marveled greatly. |
|
|
How strong the power of Divine grace is, by which they were
brought to Christ. 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.
(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition,
Electronic Database. Copyright © 1991 by Hendrickson Publishers, Inc.)
What does it mean that "Simon himself believed"?
We can answer that question best by asking another one: What was
the basis of his "faith"?
His faith was not in the Word of God, but in the miracles he saw
Philip perform; and there is no indication that Simon repented of
his sins. He certainly did not believe with all his heart (Acts
8:37). His faith was like that of the people of Jerusalem who
witnessed our Lord's miracles (John 2:23-25), or even like that of
the demons (James 2:19 - Even the demons believe — and tremble!).
Simon continued with Philip, not to hear the Word and learn more
about Jesus Christ, but to witness the miracles and perhaps learn
how they were done.
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
From
Chrysostom, Homily 18:
"And Simon," it says, "being baptized, continued with Philip": not
for faith's sake, but in order that he might become such (as he).
But why did they not correct him instantly? They were content with
his condemning himself. For this too belonged to their work of
teaching. But when he had not power to resist, he plays the
hypocrite, just as did the magicians, who said, "This
is the finger of God." And indeed that he might not be driven away
again, therefore he "continued with Philip," and did
not part from him.
(from Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study Bible
formatted electronic database Copyright © 2003 by Biblesoft, Inc. All
rights reserved.)
From the Amplified Bible
(12) But when they believed the good news
(the Gospel) about the kingdom of God and the name of Jesus Christ
(the Messiah) as Philip preached it, they were baptized, both men
and women.
(13) Even Simon himself believed [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. |
Acts 8:14 & 15
| From the
NKJV |
From the
Peshitta |
|
(14) Now when the apostles
who were at Jerusalem heard that Samaria had received the word of
God, they sent Peter and John to them, |
|
|
Now when the apostles at Jerusalem
heard that the Samaritan people had accepted the word of God, they
sent to them Simon Peter and John, |
|
|
(15) who, when they had come
down, prayed for them that they might receive the Holy Spirit. |
|
|
Who, when they went down, prayed
over them that they might receive the Holy Spirit. |
|
|
They sent
This shows conclusively that there was no "chief" or ruler among them.
They acted as being equal in authority, as ambassadors sent from the whole
company of the apostles.
The "harvest" had occurred in Samaria, of which the
Savior spoke (John
4:35), and it was proper that they should enter into it.
In times of revival there is often more to be done than can be done by the
regular servant of a people, and it is proper that he should be
aided from abroad.
Peter was ardent, bold, zealous, rash.
John was mild, gentle, tender, and persuasive.
There was wisdom in uniting them in this work, as the talents of
both were needed. It is observable that the apostles sent "two"
together, as the Savior had himself done (Mark
6:7).
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003 by
Biblesoft, Inc. All rights reserved.)
In
Luke 9:54 John and his brother, James, had previously
wanted to call fire down from heaven on a Samaritan village. What a
difference the Lord makes in our lives!
The first time the Samaritans rejected Jesus and
the disciples.
| The second time the Samaritans accepted Jesus
as their Savior. |
|
The first time John and James wanted to call
natural fire down and consume the Samaritans.
| The second time John was used by God to bring
the heavenly fire of the Holy Spirit into the lives of the
Samaritans. |
|
That they might receive the Holy Spirit
In Acts 8:20, it is called "the gift of
God."
| (1) |
It was not that gift of the Holy Spirit
by which the soul is converted, for they had this when they
believed, Acts 8:6. |
| (2) |
It was not the ordinary influences of
the Spirit by which the soul is sanctified; for sanctification
is a progressive work, and this was sudden. |
| (3) |
It was something that was discernible
by external effects; for Simon saw (Acts
8:18) that this was done by the laying on of hands. |
| (4) |
The phrase "the gift of the
Holy Spirit," and "the descent of the Holy Spirit,"
signified not merely his "ordinary" influences in
converting sinners, but those "extraordinary"
influences that attended the first preaching of the gospel - the
power of speaking with new tongues (Acts
2:4), the power of working miracles, etc., Acts 19:6. |
| (5) |
This is further clear from the fact
that Simon wished to "purchase" this power, evidently to keep
up his influence among the people, and to retain his
ascendancy as a juggler and sorcerer. But surely Simon would
not wish to "purchase" the converting and sanctifying influences of
the Holy Spirit; it was the power of working miracles.
These things made it clear that by the gift of the Holy Spirit here
is meant the power of speaking with new tongues (compare 1 Cor 14)
and the power of working miracles. |
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003 by
Biblesoft, Inc. All rights reserved.)
From the Amplified Bible
(14) 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,
(15) And they came down and prayed for them that the
Samaritans might receive the Holy Spirit; |
Acts 8:16 & 17
| From the
NKJV |
From the
Peshitta |
|
(16) For as yet He had
fallen upon none of them. They had only been baptized in the name of
the Lord Jesus. |
|
|
For as yet it had not come upon
them although they had been baptized in the name of our Lord Jesus. |
|
|
(17) Then they laid hands on
them, and they received the Holy Spirit. |
|
|
Then they laid their hands on them
and they received the Holy Spirit. |
|
|
Fallen
 |
epipipto |
(NT:1968) |
to embrace (with affection) or seize
(with more or less violence; literally or figuratively) |
| |
|
|
take possession of |
| |
|
|
to show special affection for by throwing
one's arms around a person - 'to hug, to embrace.' |
In the name of the Lord Jesus
In = eis - into the name (Matthew:28:19)
Laid hands on them
In addition to the
4 main
purposes of the laying on of hands, we find 3 times in Acts where the
laying on of hands preceded the receiving of the Holy Spirit:
| 8:17 |
Peter & John laid hands on the
Samaritans |
"and they received the Holy Spirit" |
| 9:17 |
Ananias laid hands on Paul |
"that you may...be filled with the Holy
Spirit" |
| 19:6 |
Paul laid hands on the Ephesians |
"the Holy Spirit came upon them, and
they spoke with tongues and prophesied" |
Sixteen great lessons here:
| 1. |
Prayer for the Holy Ghost is part of
the gospel program
(Acts 8:15;
Acts 1:14;
Acts 9:17-18;
Acts 19:1-7;
Luke 11:13; 1 Cor.
12:30; 1 Cor. 14:1). |
| 2. |
The Holy Spirit being given here does
not refer to receiving the Spirit of adoption, for all receive
this when born again (Romans 8:9,14-16). |
| 3. |
The Holy Spirit here must refer to the
Spirit baptism and the supernatural gifts of the Spirit for service,
not to salvation, for these people were already saved from
sin, justified, born again, healed, baptized
in water, and had great joy in Christ (Acts
8:6-13). |
| 4. |
This experience was subsequent to the
experience above (Acts
8:6-13). |
| 5. |
It was for all believers (Acts
8:14-17). |
| 6. |
It was evidently what the church at
Jerusalem had received so they wanted other churches to have it
(Acts 2:33,38-39; cp.
Matthew 3:11;
John 7:37-39). |
| 7. |
Being converted, healed,
baptized in water, and having great joy does not bring the
Holy Spirit as the Church at Jerusalem had the Spirit, for the
Samaritans had all this and yet lacked the Holy Spirit's power
(Acts 8:6-13). |
| 8. |
The Holy Spirit in this measure can be
imparted by prayer and laying on of hands (Acts
8:15-23). |
| 9. |
This does not mean that this is the
only way to receive, for no hands were laid on men at
Pentecost
(Acts 2:1-21) or at the house of Cornelius
(Acts 10:44-48). |
| 10. |
Others besides the 12 apostles can lay
hands on believers to receive the Spirit in this manner
(Acts 9:17-18;
Acts 19:1-7; 1 Tim. 4:14; 2 Tim. 1:6). |
| 11. |
It is Biblical to hold special services
for this extra reception of the Holy Spirit
(Acts 8:15-17;
Acts 9:17-18;
Acts 19:1-7; 1 Tim. 4:14; 2 Tim. 1:6;
Hebrews 6:2). |
| 12. |
This experience was something that
produced evidences that could be seen and heard by men or else no
money would have been offered for such power (Acts
8:18-23). |
| 13. |
Spiritual things are not for the
purpose of making money (Acts
8:18-23). |
| 14. |
The Spirit's power cannot be bought
with money (Acts
8:18-23). |
| 15. |
One must be right at heart to partake
of this program (Acts 8:21). |
| 16. |
It was "the gift of God"
(Acts 8:20) which is also called the Spirit baptism in
Acts 1:4-5;
Acts 2:38-39;
Acts 11:14-18;
Acts 15:7-13;
Acts 19:1-7. |
(Dake's Annotated Reverence Bible, Finis Jennings Dake, Dake Publishing,
Lawrenceville, GA)
From the Amplified Bible
(16) For He had not yet fallen upon any of
them, but they had only been baptized into the name of the Lord
Jesus.
(17) Then [the apostles] laid their hands on them one by one,
and they received the Holy Spirit. |
Acts 8:18 & 19
| From the
NKJV |
From the
Peshitta |
|
(18) And when Simon saw that
through the laying on of the apostles' hands the Holy Spirit was
given, he offered them money, |
|
|
And when Semon saw that the Holy
Spirit was given by the laying on of the apostles' hands, he offered
them money. |
|
|
(19) saying, "Give me this
power also, that anyone on whom I lay hands may receive the Holy
Spirit." |
|
|
Saying, Give me also this
authority so that on whomsoever I lay hands, he may receive the Holy
Spirit. |
|
|
Simon saw
That is, he witnessed the extraordinary effects, the power of speaking in
a miraculous manner, etc.
Now Simon felt he was getting near the heart of these mysteries;
the latest phenomena was obviously associated with the imposition of
hands. If only they could be associated with the imposition of
his hands!” Simon was seeking Authority and also Prestige.
This shows that when a person receives the baptism of the Holy Ghost that
they begin to speak in other tongues as the Spirit gives utterance.
There is a visible sign to a spiritual reality, otherwise
why would Simon want this power?
Satanic Influence - The
7th Attempt of Satan to Destroy the Church
He offered them money
He had had a remarkable influence over the Samaritans, and he saw
that the possession of this power would perpetuate and increase his
influence. He saw that if he could communicate to "others"
this power; if he could confer on them the talent of speaking other
languages, it might be turned to vast account, and he sought,
therefore, to purchase it of the apostles.
The wickedness of Simon's heart was fully revealed by the ministry of the
two apostles. Simon not only wanted to perform miracles, but
he also wanted the power to convey the gift of the Holy Spirit to others
- and he was quite willing to pay for this power! It is this
passage that gives us the word simony, which means
"the buying and selling of church offices or privileges".
As you study the Book of Acts, you will often find the Gospel in
conflict with money and "big business".
| (5:1-11) |
Ananias and Sapphira lost their lives
because they lied about their gift. |
| (16:16-24) |
Paul put a fortune-teller out of business
in Philippi and ended up in jail . |
| (19:23-41) |
Paul gave the silversmiths trouble in
Ephesus that helped cause a riot. |
The early church had its priorities straight: it was more important to
preach the Word than to win the support of the wealthy and influential
people of the world.
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
Chrysostom observes: Whereas then this man ought, on the contrary, to
have asked to receive the Holy Ghost, he, because he cared not
for this, asks power to give It to others.
(from Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study Bible
formatted electronic database Copyright © 2003 by Biblesoft, Inc. All
rights reserved.)
From the Amplified Bible
(18) 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,
(19) Saying, Grant me also this power and authority, in order
that anyone on whom I place my hands may receive the Holy Spirit. |
Acts 8:20
| From the
NKJV |
From the
Peshitta |
|
(20) But Peter said to him,
"Your money perish with you, because you thought that the gift of
God could be purchased with money! |
|
|
Simon Peter said to him, Let your
money perish with you because you have thought that the gift of God
may be purchased with wealth. |
|
|
Your money perish with you
Your money sun soi eiee eis apooleian - literally "be with you
for destruction."
The full force of Peter's wish is accurately translated by the
TEV; "may you and your money go to hell"
(Phillips adds the note, "these words are exactly what the Greek means.
It is a pity that their real meaning is obscured by modern slang usage."
In some languages this forceful expression may be rendered as "may your
money die and you, too" or "you and your money will certainly die."
(from the UBS Handbook Series. Copyright (c) 1961-1997, by
United
Bible Societies)
This is the language of mingled horror and indignation, reminding
us of our Lord's rebuke of Peter himself. (Matthew
16:23)
(from Jamieson, Fausset, and Brown Commentary, Electronic Database.
Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)
The gift of God
| Gift |
 |
dorea |
(NT:1431) |
a gratuity |
According to Thayer a dorea is given:
| a. |
freely, for nothing, gratis,
gratuitously |
| b. |
without just cause, unnecessarily |
(from Thayer's Greek Lexicon, Electronic Database. Copyright © 2000, 2003
by Biblesoft, Inc. All rights reserved.)
That which he has "given," or conferred as a favor.
The idea was absurd that what God himself gave as a sovereign could be
purchased. It was "impious" to think of attempting to buy with
worthless gold what was of so inestimable value.
Simon had two misconceptions:
| 1. |
He had overvalued the wealth of
this world
| As if it were an equivalent for any thing,
and as if, because, as Solomon said, it answers
all things, relating to the life that now is, it
would answer all things relating to the other life, and
would purchase the pardon of sin, the gift of the Holy
Ghost, and eternal life. |
|
| 2. |
He had undervalued the gift of
the Holy Ghost
| He put it upon a level with the common gifts
of nature and providence. He thought the power of an
apostle might as well be had for a good fee as the advice of a
physician or a lawyer, which was the greatest despite
that could be done to the Spirit of grace. |
|
(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition,
Electronic Database. Copyright © 1991 by Hendrickson Publishers, Inc.)
From the Amplified Bible
| (20) But Peter said to him, Destruction
overtake your money and you, because you imagined you could obtain
the [free] gift of God with money! |
Acts 8:21 & 22
| From the
NKJV |
From the
Peshitta |
|
(21) You have neither part
nor portion in this matter, for your heart is not right in the sight
of God. |
|
|
You have no part nor lot in this
faith because your heart is not right in the sight of God. |
|
|
(22) Repent therefore of
this your wickedness, and pray God if perhaps the thought of your
heart may be forgiven you. |
|
|
Repent, therefore, of this evil of
yours, and beseech God that he may perhaps forgive you for the guile
which is in your heart. |
|
|
Neither part nor portion
| Part |
meris |
(NT:3310) |
portion, share, participation |
| Portion |
kleros |
(NT:2819) |
portion, an acquisition, inheritance |
You have no "portion" of the grace of God; that is, you are
destitute of it altogether. The two words denote emphatically
that he was in
no sense a partaker of the favor of God.
Repent... and Pray
|
Repent |
metanoeo |
(NT:3340) |
to change one's way of life as the result
of a complete change of thought and attitude with regard to sin and
righteousness - 'to repent, to change one's way, repentance.' |
| Pray |
deomai |
(NT:1189) |
to ask for with urgency, with the
implication of presumed need - 'to plead, to beg.' |
He is exhorted to repent first.
Prayer will not be acceptable or heard unless the sinner comes
"repenting"; that is, unless he regrets his sin, and
"desires" to forsake it.
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003 by
Biblesoft, Inc. All rights reserved.)
If perhaps
This direction of Peter presents another important principle in regard to
the conduct of sinners.
They are to be directed to repent;
| not because they have the "promise" of
forgiveness, and |
| not because they "hope" to be forgiven, |
| but because sin "is a great evil," |
| and because it is "right" and "proper"
that they should repent. |
|
They are to repent of sin,
| and then they are to feel, not that they have
any CLAIM on God, |
| but that they are dependent upon Him. |
They are not to suppose that their tears will
PURCHASE forgiveness,
| but that they lie at the footstool of
mercy. |
|
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003 by
Biblesoft, Inc. All rights reserved.)
The thought
Literally, "a thinking on or contriving;" and hence, implying a "plan or
design."
(from Vincent's Word Studies in the New Testament, Electronic Database.
Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)
Jesus, in the
Sermon on the Mount made it clear that the root of sin begins in the
thoughts and motives before it produces the sinful fruit of evil words and
actions.
David understood this when he prayed in Psalm 19:14
| May my words and my thoughts be acceptable to you,
O LORD, my refuge and my redeemer!
(TEV) |
Paul emphasized this in
Hebrews 4:12
| The word of God is alive and active, sharper than any
double-edged sword... It judges the desires and thoughts of man's
heart. (TEV) |
From the Amplified Bible
(21) You have neither part nor lot in this
matter, for your heart is all wrong in God's sight [it is not
straightforward or right or true before God]. [Psalms 78:37.]
(22) 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 and disregarded and forgiven
you. |
Acts 8:23 & 24
| From the
NKJV |
From the
Peshitta |
|
(23) For I see that you are
poisoned by bitterness and bound by iniquity." |
|
|
For I see your heart is as bitter
as gall and you are in the bonds of iniquity. |
|
|
(24) Then Simon answered and
said, "Pray to the Lord for me, that none of the things which you
have spoken may come upon me." |
|
|
Then Semon answered, saying, Pray
God for me so that none of these things which you have spoken may
come upon me. |
|
|
I perceive
| horao |
(NT:3708) |
to look, to see, to
experience, to perceive |
That is, by the act which he had done. His offer had shown a state
of mind that was wholly inconsistent with true religion. The sin of
Simon was of this character. Peter here does not appear to have
claimed the power of judging the "heart"; but he judged by the act.
As Jesus said: By their fruits you shall know them.
Matthew 7:15-21
Watch out for false prophets. They come to you in sheep's clothing,
but inwardly they are ferocious wolves. 16 By their fruit you will
recognize them... Likewise every good tree bears good fruit,
but a bad tree bears bad fruit... Thus, by their fruit you will
recognize them. |
| Not everyone who says to me, 'Lord, Lord,' will
enter the kingdom of heaven, but only he who does the will of my
Father who is in heaven. (NIV) |
Poisoned by bitterness
| Poisoned |
chole |
(NT:5521) |
(from the greenish hue) "gall"
or bile, i.e. (by analogy) poison |
This word denotes properly "bile," or
"that bitter, yellowish-green fluid that is secreted in the
liver."
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003 by
Biblesoft, Inc. All rights reserved.) |
In Job 20:25, the gall bladder is referred
to (the receptacle of bile). The ancients supposed that the
poison of serpents lay in the gall (Job 20:14).
(from Vine's Expository Dictionary of Biblical Words, Copyright ©
1985,
Thomas
Nelson Publishers.) |
| Bitterness |
pikria |
(NT:4088) |
acridity (especially poison) |
From a root pik — meaning "to
cut, to prick," hence, lit., "pointed, sharp, keen,
pungent to the sense of taste, smell, etc.," — it is
used metaphorically of jealousy.
(from Vine's Expository Dictionary of Biblical Words, Copyright ©
1985, Thomas Nelson Publishers.) |
An idiom, literally 'to be in the gall of bitterness' to
be particularly envious or resentful of someone - 'to be very
jealous, to be terribly envious, to be bitterly envious.'
(from Greek-English Lexicon Based on Semantic Domain. Copyright © 1988
United Bible Societies, New York. Used by permission.)
This is a Hebraism; the usual mode of expressing the "superlative,"
and means "excessive bitterness."
| The phrase is used respecting idolatry (Deut
29:18), "that there may not be among you a root bearing
bitterness or wormwood." |
| A similar expression occurs in
Heb 12:15, "lest any root of bitterness springing up cause
trouble, and by this many become defiled." |
"Sin" is thus represented as a "bitter" or poisonous thing; a tiring
not only "unpleasant" in its consequences, but ruinous
in its character, as a poisonous plant would be in the midst of
other plants.
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003 by
Biblesoft, Inc. All rights reserved.)
Bound by iniquity
An allusion to the mode in which the Romans secured their prisoners,
chaining the right hand of the prisoner to the left hand of the soldier
who guarded him; as if the apostle had said, Thou art tied and bound by
the chain of thy sin; justice hath laid hold upon thee, and thou hast only
a short respite before thy execution, to see if thou wilt repent.
(from Adam Clarke's Commentary, Electronic Database. Copyright © 1996,
2003 by Biblesoft, Inc. All rights reserved.)
Pray...for me
Here remark:
| (l) |
That Simon was directed to pray for
himself (Acts 8:22),
but he had no disposition to do it, but was willing to ask others to
do it for him. |
| (2) |
The main thing that Peter wished to
impress on him was a sense of his sin. Simon did not regard
this, but looked only to the punishment. He was
terrified and alarmed; he sought to avoid future "punishment,"
but he had no alarm about his "sins." |
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003 by
Biblesoft, Inc. All rights reserved.)
This episode only shows how close a person can come to salvation and
still not be converted. Simon
heard the Gospel,
saw the miracles,
gave a profession of faith in Christ,
and was baptized; |
and yet he was never born again. He was one of Satan's clever
counterfeits; and, had Peter not exposed the wickedness of his
heart, Simon would have been accepted as a member of the Samaritan
congregation!
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
From the Amplified Bible
(23) For I see that you are in the gall of
bitterness and in a bond forged by iniquity [to fetter souls].
[Isaiah 58:6.]
(24) And Simon answered, Pray for me [beseech the Lord, both
of you], that nothing of what you have said may befall me! |
Acts 8:25
| From the
NKJV |
From the
Peshitta |
|
(25) So when they had
testified and preached the word of the Lord, they returned to
Jerusalem, preaching the gospel in many villages of the Samaritans. |
|
|
Now when Simon Peter and John had
testified and taught them the word of God, they returned to
Jerusalem after they had preached in many Samaritan villages. |
|
|
Peter and John now engaged in a vigorous evangelistic program that
carried them through many villages in Samaria. Then, having completed
this tour, they returned to Jerusalem.
(from The Wycliffe Bible Commentary, Electronic Database. Copyright ©
1962 by Moody Press. All rights reserved.)
See
the map of Peter's journeys.
Here is the return of the apostles to Jerusalem, when they had
finished the business they came about; for as yet they were not to
disperse; but, though they came hither to do that work which
was peculiar to them as apostles, yet, opportunity offering
itself, they applied themselves to that which was common to all
gospel ministers.
| 1. |
There, in the city of Samaria,
they were preachers:
| They testified the word of the Lord, solemnly
attested the truth of the gospel, and confirmed what the other
ministers preached. |
| They did not pretend to bring them any thing
new, though they were apostles, but bore their testimony to the
word of the Lord as they had received it. |
|
| 2. |
In their road home they were itinerant
preachers; as they passed through many villages of the
Samaritans they preached the gospel. Though the congregations
there were not so considerable as those in the cities, either
for number or figure, yet their souls were as precious,
and the apostles did not think it below them to preach the gospel to
them. |
(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition,
Electronic Database. Copyright © 1991 by Hendrickson Publishers, Inc.)
From the Amplified Bible
| (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 (Gospel) to many villages of
the Samaritans [on the way]. |
Acts 8:26
| From the
NKJV |
From the
Peshitta |
|
(26) Now an angel of the
Lord spoke to Philip, saying, "Arise and go toward the south along
the road which goes down from Jerusalem to Gaza." This is desert. |
|
|
And the angel of the Lord spoke to
Philip, saying, Arise and go south by the way of the desert that
leads down from Jerusalem to Gaza; |
|
|
Angel of the Lord
The word "angel"
is used in the Scriptures in a great variety of significations.
Though angels were not employed to preach the gospel, they
were often employed in carrying messages to ministers for advice and
encouragement
Ministry of angels in Acts:
Gaza
Gaza was a town about three miles from the sea and the last town on
the road into Egypt. It was located at the entrance of the
wilderness.
Gaza was the southernmost city of Palestine, situated at the border
of the desert leading to Egypt.
| It is mentioned as early as Genesis 10:19; |
| it was allotted to the tribe of Judah; |
| but it was seized and held by the Philistines, and
became one of their five principal cities. |
There was such a road to it, across mount Hebron, which Philip
might take without requiring to go first to Jerusalem (as Von Raumer's
'Palestine' shows). The next clause, therefore,
"which is desert" - a tract of country without villages or fixed
habitations - was probably intended to define the one which Philip was to
take, so as not to miss the returning eunuch.
(from Jamieson, Fausset, and Brown Commentary, Electronic Database.
Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)
From the Amplified Bible
| (26) But an angel of the Lord said to Philip,
Rise and proceed southward or at midday on the road that runs from
Jerusalem down to Gaza. This is the desert [route]. |
Acts 8:27 & 28
| From the
NKJV |
From the
Peshitta |
|
(27) So he arose and went.
And behold, a man of Ethiopia, a eunuch of great authority under
Candace the queen of the Ethiopians, who had charge of all her
treasury, and had come to Jerusalem to worship, |
|
|
So he arose and went; and he was
met by a eunuch, who had come from Ethiopia, an official of Candace,
queen of the Ethiopians, who had the charge of all her treasure, and
had come to worship at Jerusalem. |
|
|
(28) was returning. And
sitting in his chariot, he was reading Isaiah the prophet. |
|
|
While he was returning, sitting in
his chariot, he read the book of the prophet Isaiah. |
|
|
He arose and went
Philip was an obedient servant. He was told only where to go,
not what to expect or what to do when he got there.
To leave a city where his hands were full of his Master's work, to
go far away on a desert road, and to be kept in ignorance of the
object of the journey - was fitted to stagger the faith of our zealous
evangelist. But,
| like Paul |
he "was not disobedient, to the
heavenly vision" (Acts 26:19) |
(from Jamieson, Fausset, and Brown Commentary, Electronic Database.
Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)
A man of Ethiopia
The name for the lands lying south of Egypt, including the modern
Nubia, Cordofan, and Northern Abyssinia. Rawlinson speaks of subjects of
the Ethiopian queens living in an island near Meroe, in the northern
part of this district. He further remarks: "The monuments
prove beyond all question that the Ethiopians borrowed from Egypt their
religion and their habits of civilization. They even adopted the
Egyptian as the language of religion and of the court, which it
continued to be till the power of the Pharaohs had fallen, and their
dominion was again confined to the frontier of Ethiopia."
(from Vincent's Word Studies in the New Testament, Electronic Database.
Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)
Ethiopia proper lay south of Egypt, on the Nile, and was
bounded
| on the north |
by Egypt, that is, by the
cataracts near Syene |
| on the east |
by the Red Sea, and perhaps part
by the Indian Ocean |
| on the south |
by unknown regions in the interior of
Africa |
| on the west |
by Libya and the deserts |
It comprehended the kingdoms of Nubia or Sennaar, and Abyssinia. The chief
city in it was the ancient Meroe, situated on the island or tract of
the same name, between the Nile and Ashtaboras.
Wycliffe suggests that he was a God-fearing Gentile or half-convert to
Judaism, who had gone to Jerusalem on a pilgrimage since, as a
eunuch, he could never have belonged to the OT people of God.
A Eunuch
Eunuchs were commonly employed in attendance on the females of the harem;
but the word is often used to denote "any confidential officer, or
counselor of state." It is evidently so used here.
Those who were forbidden are now not only accepted, but are sought out.
Under the Law, eunuchs were excluded
from religious privileges
Deuteronomy 23:1
He who ... has been made a eunuch, shall not enter into the
congregation of the Lord. (AMP) |
|
BUT under the Promise, the eunuch has
both a Place and a Name in the family of God
Isaiah 56:3-5
To the eunuchs who ... choose what pleases Me ... I will give
in My house and within My walls a place and a name better than
that of sons and daughters; I will give them an
everlasting name that shall not be cut off. |
|
| John 3:16 |
For God so loved the world that
he gave his one and only Son, that whoever believes in him
shall not perish but have eternal life. |
| Galatians 3:28 |
There is neither Jew nor Greek, slave
nor free, male nor female, for you are all one in Christ Jesus. |
| Ephesians 2:13 |
But now in Christ Jesus you who once
were far away have been brought near through the blood of Christ.
|
Great authority
Of high rank; an officer of the court. He had control of the
queen's treasury. An equivalent of treasury may be "valuable
possessions," "the money of the kingdom," or "the gold and silver which
belonged to the queen."
Candace
The King of Ethiopia was venerated as the child of the sun and regarded
as too sacred a personage to discharge the secular functions of royalty;
these were performed on his behalf by the queen-mother, who
regularly bore the dynastic title Candace.
Candace is said to have been the common name of the queens of Ethiopia,
as "Pharaoh" was of the sovereigns of Egypt. This is
expressly stated by Pliny (Nat. History, 7:29). His words are:
"The edifices of the city were few; a woman reigned there of the
name of Candace, which name had been transmitted to these queens for
many years." Strabo mentions also a queen of Ethiopia of the name of
Candace. Speaking of an insurrection against the Romans, he
says, "Among these were the officers of queen CANDACE,
who in our days reigned over the Ethiopians." As this could not have
been the Candace mentioned here, it is plain that the name was
common to these queens - a sort of royal title. She was probably
queen of Meroe, an important part of Ethiopia (Bruce's Travels, vol.
ii, p. 431; Clarke).
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003 by
Biblesoft, Inc. All rights reserved.)
Had come ... to worship
This proves that he was a Jew, or at least a Jewish proselyte.
It was customary for the Jews in foreign lands, as far as
practicable, to attend the great feasts at Jerusalem.
Chariot
Carriage or "wagon" suits the context better than "chariot," which
suggests a two-wheeled cart used in war. As the eunuch rode along he
was reading aloud, as was the custom in antiquity.
(from the UBS Handbook Series. Copyright (c) 1961-1997, by United Bible
Societies)
Reading Isaiah
Reading doubtless the translation of Isaiah called the
Septuagint. This translation was made in Egypt for the special
use of the Jews in Alexandria and throughout Egypt, and was what was
commonly used.
Isaiah 53 was the passage he was reading, the prophecy of God's
Suffering Servant. Isaiah 53 describes our Lord Jesus Christ in
| (Isaiah 53:1-2) |
His birth |
| (Isaiah 53:3) |
His life and ministry |
| (Isaiah 53:4-9) |
His substitutionary death |
| (Isaiah 53:10-12) |
His victorious resurrection |
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
From the Amplified Bible
(27) 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.
(28) And he was [now] returning, and sitting in his chariot he
was reading the book of the prophet Isaiah. |
Acts 8:29-31
| From the
NKJV |
From the
Peshitta |
|
(29) Then the Spirit said to
Philip, "Go near and overtake this chariot." |
|
|
And the Spirit said to Philip, Go
near and keep close to the chariot. |
|
|
(30) So Philip ran to him,
and heard him reading the prophet Isaiah, and said, "Do you
understand what you are reading?" |
|
|
And as Philip drew near and heard
him reading from the book of the prophet Isaiah, he said to him, Do
you understand what you are reading? |
|
|
(31) And he said, "How can
I, unless someone guides me?" And he asked Philip to come up and sit
with him. |
|
|
And the Ethiopian said, How can I
understand unless some one teach me? and he invited Philip to come
up and sit with him. |
|
|
Philip ran
Indicating his haste and his desire to obey the suggestions of the
Spirit. A thousand difficulties might have been started in the mind
of Philip if he had reflected a little.
The eunuch was a stranger;
he had the appearance of a man of rank;
he was engaged in reading;
he might be indisposed to be interrupted or to converse, etc. |
But Philip obeyed without any hesitation the instructions of the
Spirit, and "ran" to him.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by
Biblesoft)
We can take a lesson of obedience from Philip:
| vs.26 |
God told Philip to go south to the
desert |
| vs.27 |
"So he arose and went" |
Immediately and without question |
|
| vs.29 |
God told Philip to go near to the
chariot |
| vs.30 |
"So Philip ran to him" |
Immediately and without question |
|
Do you understand?
Jesus asked the disciples this same question in
Matthew 13:51 after he had told them a series of parables.
The Old Testament was written about and to the Hebrews, and most of
the Old Testament was written in Hebrew, the language they spoke -
| because God wanted them to understand what He said
to them. |
The New Testament was written to the church in a world that spoke
predominately Greek, and most of the New Testament was written
Greek. In fact, the translation of the Old Testament
scriptures Jesus and the disciples quoted from the most was the Greek
Septuagint -
| because God wanted them to understand what He said
to them. |
After the captivity in Babylon, the people no longer spoke pure Hebrew,
but Aramaic. When the priests and Levites read the law to the
people, they
paraphrased it in Aramaic so the people would understand what God said
(Nehemiah 8:7-8).
| Also Jesh'ua, Bani, Sherebi'ah,
Jamin, Akkub, Shab'bethai, Hodi'ah,
Ma-asei'ah, Keli'ta, Azari'ah, Jo'zabad,
Hanan, Pelai'ah, the Levites, helped the people
to understand the law, while the people remained in their
places. And they read from the book, from the law of
God, clearly; and they gave the sense, so that
the people understood the reading. (RSV) |
God wants us to understand His word. Paul knew this to be true (1
Corinthians 14:19). He knew that even though it was an
edification and building up of his own spirit to worship God in tongues,
it was more beneficial to those around him to speak in a language they
could understand.
1 Corinthians 14:16-19
If you are praising God with your spirit, how can one who
finds himself among those who do not understand say "Amen" to your
thanksgiving, since he does not know what you are saying? You
may be giving thanks well enough, but the other man is not edified. |
| I thank God that I speak in tongues more than all
of you. But in the church I would rather speak five
intelligible words to instruct others than ten thousand words in
a tongue. (NIV) |
God told Philip to leave a revival with many people in order to go to one
man in the desert so that one man would understand what God was
saying to him.
From the Amplified Bible
(29) Then the [Holy] Spirit said to Philip,
Go forward and join yourself to this chariot.
(30) Accordingly Philip, running up to him, heard [the man]
reading the prophet Isaiah and asked, Do you really understand what
you are reading?
(31) 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. |
Acts 8:32 & 33
| From the
NKJV |
From the
Peshitta |
|
(32) The place in the
Scripture which he read was this: "He was led as a sheep to
the slaughter; and as a lamb before its shearer is silent, so He
opened not His mouth. |
|
|
The portion of the scripture which
he was reading was this: He was led like a lamb to the slaughter,
and like a ewe lamb before the shearer, so he opened not his mouth. |
|
|
(33) In His humiliation His
justice was taken away, and who will declare His generation?
For His life is taken from the earth." |
|
|
In his humiliation, he suffered
imprisonment and judgment; none can tell his struggle, for even his
life is taken away from the earth. |
|
|
The Scripture which he read
What follows is from
Isaiah 53:7, 8, quoted from the Septuagint.
He was led
The word "was led" eechthee (NT:71)
implies that he was conducted by others; that he was led as a sheep
is led to be killed. The general idea is that of "meekness"
and "submission" when
he was led to be put to death; a description that applies in a
very striking manner to the Lord Jesus.
To the slaughter
To be killed. The characteristic here recorded is more remarkable
in sheep than in any other animal.
As a lamb
Still, patient, unresisting.
He opened not his mouth
He did not "complain" or "murmur"; he offered no
resistance, but yielded patiently to what was done by others.
John 1:29
The next day John saw Jesus coming toward him, and said, "Behold! The
Lamb of God who takes away the sin of the world! (NKJV) |
Matthew 26:62-63
Then the high priest stood up and said to Jesus, "Are you not
going to answer? What is this testimony that these men are bringing
against you?" But Jesus remained silent.
(NIV) |
1 Peter 1:18-20
For you know that it was not with perishable things such as silver or
gold that you were redeemed from the empty way of life handed down to
you from your forefathers, but with the precious blood of
Christ, a lamb without blemish or defect. (NIV) |
1 Peter 2:21-23
For to this you were called, because Christ also suffered for us,
leaving us an example, that you should follow His steps:
| Who committed no sin, nor was deceit found in
His mouth; who, when He was reviled, did not revile in
return; when He suffered, He did not threaten, but committed
Himself to Him who judges righteously;
(NKJV) |
|
In his humiliation His justice was taken away
It denotes that
| in his state of oppression and calamity; |
| when he was destitute of protectors and friends; |
| when at the lowest state of humiliation, and
therefore most the object of pity, |
"in addition to that,"
his judgment - a just sentence - was taken away, or withheld, and he was
delivered to be put to death.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by
Biblesoft)
It was the custom among the Jews, when they were taking any criminal
from judgment to execution, to call out and inquire whether there
was any person who could appear in behalf of the character of the criminal
or that could say anything in his favor. In Christ's case this
inquiry was not made. It is of this breach of justice the prophet
speaks. It shows how minutely the trial of Jesus was known 750 years
before it took place.
(Dake's Annotated Reverence Bible, Finis Jennings Dake, Dake Publishing,
Lawrenceville, GA)
These verses foretold concerning the Messiah,
| (1) |
That he should die, should be led
to the slaughter, as sheep that were offered in sacrifice. |
| (2) |
That he should die wrongfully,
should die by violence, should be hurried out of his life,
and his judgment shall be taken away - no justice done to him;
for he must be cut off, but not for himself. |
| (3) |
That he should die patiently.
Like a lamb dumb before the shearer, nay, and before the
butcher too, so he opened not his mouth. Never was there
such an example of patience as our Lord Jesus was in his sufferings;
when he was accused, when he was abused, he was silent,
reviled not again, threatened not. |
| (4) |
That yet he should live for ever,
to ages which cannot be numbered; for so I understand those
words, Who shall declare his generation? The Hebrew word
properly signifies the duration of one life.
Now who can conceive or express how long he shall continue,
notwithstanding this; for his life is taken only from the
earth; in heaven he shall live to endless and innumerable
ages, as it follows in
Isaiah 53:10, He shall prolong
his days. |
(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition,
Electronic Database. Copyright © 1991 by Hendrickson Publishers, Inc.)
From the Amplified Bible
(32) 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.
(33) In His humiliation He was taken away by distressing and
oppressive judgment and justice was denied Him [caused to cease].
Who can describe or relate in full the wickedness of His
contemporaries (generation)? For His life is taken from the earth
and a bloody death inflicted upon Him. [Isaiah 53:7,8.] |
Acts 8:34 & 35
| From the
NKJV |
From the
Peshitta |
|
(34) So the eunuch answered
Philip and said, "I ask you, of whom does the prophet say this, of
himself or of some other man?" |
|
|
And the eunuch said to Philip, I
pray you, of whom does this prophet speak? of himself or of some
other man? |
|
|
(35) Then Philip opened his
mouth, and beginning at this Scripture, preached Jesus to him. |
|
|
Then Philip opened his mouth and
began at that same scripture and preached to him concerning our Lord
Jesus. |
|
|
Answered
That is, "addressed" Philip. The Hebrews often use the
word "answer" as synonymous with "addressing" one, whether he had spoken
or not.
Before the coming of Christ, the Jews did understand that this was
a Messianic passage and that the sufferings of the servant were a
prophecy of the sufferings of their Messiah.
Later some interpreted the suffering servant to refer to the prophet and
others to the people of Israel. Philip showed the eunuch that this
was a prophecy of Jesus. This goes back to our Lord's own teaching
that he had come to serve and to give his life a ransom for many (Mark
10:45 "For even the Son of Man did not come to be served, but
to serve, and to give His life a ransom for many.").
(from The Wycliffe Bible Commentary, Electronic Database. Copyright ©
1962 by Moody Press. All rights reserved.)
Philip had no doubt about the Messianic meaning and he knew that Jesus
was the Messiah. There are scholars who do not find Jesus in the
Old Testament at all, but Jesus himself did (Luke
24:27 "And beginning at Moses and all the Prophets, He
expounded to them in all the Scriptures the things concerning Himself.")
as Philip does here.
(from Robertson's Word Pictures in the New Testament, Electronic
Database. Copyright © 1997, 2003 by Biblesoft, Inc. Robertson's Word
Pictures in the New Testament. Copyright © 1985 by Broadman Press.)
From the Amplified Bible
(34) 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?
(35) Then Philip opened his mouth, and beginning with this
portion of Scripture he announced to him the glad tidings (Gospel)
of Jesus and about Him. |
Acts 8:36 & 37
| From the
NKJV |
From the
Peshitta |
|
(36) Now as they went down
the road, they came to some water. And the eunuch said, "See, here
is water. What hinders me from being baptized?" |
|
|
And as they went on their way,
they came to a place where there was water; and the eunuch said,
Behold here is water; what prevents me from being baptized? |
|
|
(37) Then Philip said, "If
you believe with all your heart, you may." And he answered and
said, "I believe that Jesus Christ is the Son of God." |
|
|
And Philip said, If you believe
with all your heart, you may. And he answered, saying, I
believe that Jesus Christ is the Son of God. |
|
|
Some water
The expression used here does not determine whether
this was a river, a brook, or a standing pool. And
there are no circumstances to determine that. However, we do know
from vs 38 that it was enough water for both of the men to "down into"
it.
What hinders me?
As if already, his mind filled with light and his soul set free,
he was eagerly looking out for the first water in which he might seal his
reception of the truth, and be enrolled among the visible disciples
of the Lord Jesus.
The Ethiopian believed on Jesus Christ and was born again! So real
was his experience that he insisted on stopping the caravan and being
baptized immediately! He was no "closet Christian"; he
wanted everybody to know what the Lord had done for him.
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
To him, this was not so much of an obligation to publicly identify
himself with Jesus Christ, but an honor and a privilege.
From the Amplified Bible
(36) 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?
(37) And Philip said, If you believe with all your heart [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. |
Acts 8:38 & 39
| From the
NKJV |
From the
Peshitta |
|
(38) So he commanded the
chariot to stand still. And both Philip and the eunuch went down
into the water, and he baptized him. |
|
|
And he commanded the chariot be
stopped; and both went down into the water, and Philip baptized the
eunuch. |
|
|
(39) Now when they came up
out of the water, the Spirit of the Lord caught Philip away, so that
the eunuch saw him no more; and he went on his way rejoicing. |
|
|
And when they came up from the
water, the Spirit of the Lord caught Philip away and the eunuch saw
him no more; and he went on his way rejoicing. |
|
|
He baptized him
Both Philip and the eunuch went down into the water so burial in water
could take place (Romans 6:4).
| 1. |
Bapto |
(NT:911) |
The root word for baptize and baptism |
| |
Means to dip; dip under; sink; dip in; immerse;
plunge; and to cover wholly with liquid.
| Dip finger in water
(Luke 16:24) |
| Dip bread in gravy
(John 13:26) |
| Garment dipped in blood to
dye it (Revelation 19:13) |
|
|
| 2. |
Baptizo |
(NT:907) |
Derived from #1 above, used here in vs
38. |
| |
Means to make wholly wet; immerse; submerge;
sink; plunge; to dip under.
| Baptized IN
the river Jordan (Matthew
3:6) |
| Baptized with (Greek
IN) water (Matthew 3:11) |
| When he was baptized, went
UP OUT of the water (Matthew
3:16) |
|
|
Caught away
Harpazo (NT:726) to seize;
carry off by force; to snatch
This word is used in:
| Acts 8:39 |
the act of the Spirit of the Lord in
regard to Philip |
| 2 Corinthians 12:2, 4 |
of Paul in being "caught" up to
paradise |
| 1 Thessalonians 4:17 |
of the rapture of the saints at the
return of the Lord |
| Revelation 12:5 |
of the rapture of the man child in the
vision |
(from Vine's Expository Dictionary of Biblical Words, Copyright © 1985,
Thomas Nelson Publishers.)
He went on his way rejoicing
He had found Christ, and the key to the Scriptures; his soul
was set free, and his discipleship sealed; he had lost his
teacher, but gained what was infinitely better; he felt
himself a new man, and "his joy was full."
Tradition says he was the first preacher of the Gospel in Ethiopia.
(from Jamieson, Fausset, and Brown Commentary, Electronic Database.
Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)
From the Amplified Bible
(38) And he ordered that the chariot be
stopped; and both Philip and the eunuch went down into the water,
and [Philip] baptized him.
(39) 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. |
Acts 8:40
| From the
NKJV |
From the
Peshitta |
|
(40) But Philip was found at
Azotus. And passing through, he preached in all the cities till he
came to Caesarea. |
|
|
Philip was found at Azotus; and
from there he traveled around and preached in all the cities till he
came to Caesarea. |
|
|
Azotus
This is the Greek name of the city which by the Hebrews was
called Ashdod.
| It was one of the cities which were not taken by
Joshua, and which remained in the possession of the Philistines. |
| It was to this place that the ark of God was sent
when it was taken by the Philistines from the Israelites. |
| Here Dagon was cast down before it, 1 Sam 5:2-3. |
| Uzziah, King of Judah, broke down its wall, and built cities or
watch-towers around it, 2 Chronicles 26:6. |
It was a place of great strength
and consequence. It was distant about
thirty miles from Gaza. It was
situated on the coast of the Mediterranean, and had a seaport, which has
now entirely disappeared.
All the cities
Joppa, Lydda, Askelon, Arimarhea, etc.,
lying along the coast of the Mediterranean.
Caesarea
Not Caesarea Philippi (Matthew 16:13), but a city built by Herod
between
Joppa and Mt. Carmel. Philip settled here (Acts 21:8). When mentioned
singly it always refers to this city.
It was also called Caesarea of Palestine or Caesarea by the Sea, to
distinguish it from Caesarea Philippi. It became the Roman capital of
Palestine, was provided with a temple, a theater, and an amphitheater; and it had a complete system of drainage. Herod named the place Caesarea
after Augustus Caesar.
Here Philip appears to have settled – at least it is
here we find him next, 20 years later (Acts 21:8). By then he had become
a family man with 4 daughters all prophetesses.
As you trace the expansion of the Gospel during, this transition period
(Acts chapters 2-10), you see how the Holy Spirit reaches out to the whole
world.
| In Acts 8, the Ethiopian who was converted was a
descendant of Ham (Genesis 10:6, where "Cush" refers to Ethiopia). |
| In Acts 9, Saul of Tarsus will be saved, a Jew and
therefore a descendant of Shem (Genesis 10:21 ff). |
| In Acts 10, the Gentiles find Christ, and they are
the descendants of Japheth (Genesis 10:2-5). |
The whole world was peopled by Shem, Ham, and Japheth (Genesis 10:1); and God wants the whole world - all of their descendants - to hear the
message of the Gospel (Matthew 28:18-20; Mark 16:15).
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
From the Amplified Bible
| (40) But Philip was found at Azotus, and
passing on he preached the good news (Gospel) to all the towns until
he reached Caesarea. |
(End of Chapter Eight)
Bibliography
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