Chapter 8

1 By occasion of the persecution in Jerusalem, the church being planted in Samaria, 5 by Philip the deacon, who preached, did miracles, and baptized many, among the rest Simon the sorcerer, a great seducer of the people: 14 Peter and John come to confirm and enlarge the church: where, by prayer and imposition of hands giving the Holy Ghost, 18 when Simon would have bought the like power of them, 20 Peter sharply reproving his hypocrisy, and covetousness, and exhorting him to repentance, together with John preaching the word of the Lord, return to Jerusalem. 26 But the angel sendeth Philip to teach, and baptize the Ethiopian eunuch.

1. Saul was consenting. Many authorities place this first sentence at the end of ch. 7, to bind off the account of Stephen’s martyrdom with a record of Saul’s attitude toward it. Saul was in agreement with what was done, although he did not himself take part in the stoning. Doubtless, Stephen’s fearless witness stirred Saul’s mind more deeply than he realized. This resulted in an inner conflict between his own Pharisaic fanaticism, and conviction of the rightness of Stephen’s cause. The consequence of this conflict was increased bitterness against the Christians, and intensified persecution (AA 101, 102, 112, 113). At the time, he was rewarded for his part in the martyrdom by being made a member of the Sanhedrin (AA 102; see on 1 Cor. 7:7). In later days he contritely confessed the part he had played in the death of Stephen (cf. Acts 22:20).

At that time. Literally, “on that day.” The stoning of Stephen marked the beginning of an organized persecution against the church. Having gone to such lengths as to kill Stephen, the Jewish leadership turned its rage upon all the Christians.

Great persecution. Once again the church is persecuted by the Jewish authorities, as it already had been on a lesser scale after the healing of the lame man, (ch. 4:1–7), and after the death of Ananias and Sapphira (ch. 5:17, 18). This persecution is distinguished from its predecessors by being termed “great”—great in extent and severity. See Ministry of Philip.

It is clear from this, from v. 3, and from Paul’s later descriptions (cf. chs. 22:4; 26:10, 11), that the persecution involved much suffering, with imprisonment.

The church. That is, the congregation that had grown up in the capital city since Pentecost (see on Matt. 18:17). This suggests that there were other branches of the church outside Jerusalem, which indicates encouraging growth.

Scattered abroad Gr. diaspeiroµ, “to scatter like grain,” “to disperse.” Thus the rage of enemies succeeded only in causing the church to fulfill what Christ had foretold (ch. 1:8). The “all” need not include the totality of membership (see on ch. 1:1), but only the more fearful, or the more active, or those known personally to the persecutors. But believers, both men and women, were still left in the city (see ch. 8:3).

Judжa and Samaria. Cities and towns such as Hebron, Gaza, Lydda, and Joppa may have become cities of refuge to the Christians. To this influx of Christians and to the preaching of Philip (see v. 40) may be attributed the early existence of Christian communities in some of these places (cf. ch. 9:32, 36). Some fled to Samaria, doubtless because of the hatred of that people toward the Jews—a person fleeing from the priests and rulers of Jerusalem would probably be welcome there. The second region mentioned in ch. 1:8 was being reached. This may have served as the first step in breaking down antipathy toward the Samaritans and, eventually, the Gentiles.

Except the apostles. Three possible reasons have been adduced for the apostles’ remaining: (1) The Twelve had learned from their Master that “the hireling fleeth, because he is an hireling” (John 10:13), and refused to desert their responsibilities. (2) The Twelve wished to remain in Jerusalem in spite of all persecution, because the city was looked upon as the headquarters of the Christians, and fugitives would look there for guidance and help. (3) This persecution was apparently directed, in particular, against those who, like Stephen, taught the transitory nature of the customs (see on Acts 6:14) which the Pharisees stressed. The apostles apparently continued as worshipers in the Temple, keeping themselves in ritual cleanness (ch. 10:14), and held aloof from fellowship with Gentiles (v. 28). The large body of the common people probably looked upon them with considerable favor and respect. Therefore the persecution may have been directed more at the Hellenistic disciples. It was certainly this class who were most active in taking the next great step in the expansion of the church. No dogmatic decision can be made in favor of any one of these three reasons offered by commentators and church historians.

2. Devout. Gr. eulabeµs, “taking hold well,” and, by extension, “cautions,” “pious” (see on ch. 2:5). Ananias, who led Paul to baptism, is characterized by this adjective (ch. 22:21). Because persons inclined toward Judaism are described as “devout” (chs. 13:50; 17:4, 17), some have concluded that these men were proselytes. However, the Greek word translated “devout” in these references is not eulabeµs, but sebomenos. The suggestion has also been made that these “devout” were a group who honored the dead Stephen, without defending fully the truth he had presented when alive, even as Nicodemus and Joseph of Arimathaea had done in the case of Christ after the crucifixion. This verse really forms a conclusion to ch. 7.

Carried. Rather, “buried,” since the word covers the whole interment ceremony.

Great lamentation. Compare on Gen. 23:2; Job 1:20; 2:12; Mark 5:38, 39. Considerable courage must have been required to perform the funeral rites for Stephen, who had fallen before the rage of the Sanhedrin. Indeed, anyone who had been stoned to death on a charge of blasphemy would ordinarily have no funeral honors (Mishnah Sanhedrin 6. 5, 6, Soncino ed. of the Talmud, p. 305). Public lamentation on the part of the “devout” may have been in the nature of a protest against those who had brought about Stephen’s death.

3. As for. Rather, “but.” This verse continues the narrative begun in v. 1.

Made havock. Gr. lumainoµ, “to ravage,” “to devastate,” “to ruin.” The word is used in the LXX of Ps. 80:13 of the ravages of a wild boar. The tense used here may imply continued persecution. Paul states that he “persecuted this way unto the death” (Acts 22:4; cf. ch. 26:10). There seemed, as he afterward confessed (ch. 26:11), a kind of insane ferocity in his violence.

Church. In Jerusalem. See on v. 1; cf. ch. 26:10.

Every house. It appears from ch. 26:11 that Saul first entered the synagogues in search of victims, and then pursued the Christians from house to house. These houses may also have been their meeting places.

Haling. That is, hauling, or dragging, them into court.

Men and women. The fact that women were also among the sufferers suggests that they were prominent in the church (cf. on Luke 8:2, 3; Acts 1:14). Throughout the history of the church they have proved steadfast under persecution.

Prison. That is, to await judicial action. The numbers were too great for all to be brought to an immediate trial.

4. Went every where. Gr. dierchomai, “to go through,” a favorite word with Luke for missionary labor (cf. Luke 9:6; Acts 8:40; 9:32; 11:19; 13:6). In this case the attempt to stamp out the new faith gave it wider scope of action, as the Lord had desired (Acts 1:8), and forced it beyond limits to which it might otherwise have been confined for a much longer waiting period. Then, as later, the blood of martyrs was the seed of the church.

Preaching. Gr. euaggelizomai, for which a very literal and picturesque translation is “to gospelize.” This graphically represents the work done by these persecuted Christians—they carried the gospel, or good news (see on Mark 1:1), to the many places to which they were scattered.

Word. This should be understood in its broadest sense as referring to all teaching concerning Christ. Much of this would come from the OT, but a great part of “the word” was not yet committed to writing and was dependent on the spoken messages of the voluntary evangelists.

5. Philip. This cannot refer to Philip the apostle, since v. 1 specifically states that the apostles remained in Jerusalem. The reference must therefore be to the deacon by that name (see on ch. 6:5). Because he was conspicuous in this early evangelism, he was afterward known as Philip the evangelist (ch. 21:8).

City of Samaria. Opinion is divided as to whether this refers to Sebaste (previously known as Samaria), the capital of Samaria, or to an unidentified city (cf. on v. 9). Whatever the precise location may have been, the seed had already been sown in Samaria (see on John 4:4–42). As a result the fields were “white already to harvest” (John 4:35).

Ministry of Philip

Preached. Gr. keµrussoµ, a different word from that used in v. 4, and meaning, “to proclaim [as a herald],” implying a more formal, deliberate preaching than that of the unordained believers. The word is used of the preaching of both John the Baptist and Christ (Matt. 3:1; 4:17). The tense of the verb implies that Philip continued to preach.

Christ. Rather, “the Christ,” the Anointed One, or Messiah. John 4:25 implies that the expectation of the Messiah was strong among the Samaritans, as among the Jews, and Philip’s work therefore was to proclaim that the long-expected One had come, that Jesus of Nazareth was the Christ, the Son of God.

6. People. Rather, “multitudes,” giving a picture of large congregations.

One accord. See on ch. 1:14.

Gave heed. Gr. prosechoµ, “to hold to,” “to apply [the mind] to,” hence, “to give credence to” (Acts 8:10, 11; 16:14; 1 Tim. 1:4; 3:8; 4:1, 13; 2 Peter 1:19). The text implies that crowds of people accepted the new teaching. The readiness with which they did so shows that, in spite of the adverse influence of Simon Magus (Acts 8:9–11), which had come in since our Lord had taught there, His work had not been in vain.

Hearing. Literally, “hearing them,” that is, Philip’s words. The Samaritans had first believed simply as a result of hearing Christ preach (John 4:39–42), without the “signs” (cf. Matt. 12:38–42). The miracles now performed were not a foundation for, but a strengthening of, their faith. The signs removed all doubt concerning the power working through Philip. Undoubtedly also they were a corrective against the influence of Simon Magus (Acts 8:9–11).

7. Unclean spirits. Opinion is divided as to the best translation of the first half of this verse. It may be rendered: “For unclean spirits, crying with a loud voice, came out of those possessed.” Note how Luke, the physician, differentiates the demon-possessed from those with other diseases. Concerning “unclean spirits” see on ch. 5:16; see Additional Note on Mark 1.

8. Great joy. The joy in this Samaritan city illustrates how very favorably the work of the Christian emissaries was received by the people of Samaria.

9. Simon. See on John 1:42. This man is usually spoken of as Simon Magus, from the Gr. magos, “sorcerer,” or “magician.” According to Justin Martyr (First Apology 26) he was born at Gitto, a village of Samaria. Later accounts in the Fathers describe him as persistently at enmity with Peter, whom he followed to Rome to oppose his teaching there. Most of the legends are of extremely doubtful authority. Simon was typical of a class of Jews who traded on the prestige of their race and the credulity of the heathen. Such were Elymas at Cyprus (Acts 13:8); the vagabond Jewish exorcists at Ephesus (ch. 19:13); and Simon of Cyprus, unless he was the same man as the Samaritan (Josephus Antiquities xx. 7. 2). See Vol. V, p. 912; Vol. VI, p. 34.

Same city. Referred to in v. 5. The separate mention of “Samaria” in v. 9 suggests that the term refers to the province and not the capital city.

Used sorcery. Rather, “who formerly was practicing magic in the city.” “Magic” refers to the arts practiced by the Magi of the East, who claimed to be enchanters, astrologers, diviners, and interpreters of dreams. Simon may have had no more than an elementary knowledge of chemistry, by use of which he first attracted attention, and then traded on the credulity of those who came to consult with him. The Jews had known of such things from the time of their sojourn in Egypt, and in their traditional literature some of the “wisdom” of Moses is falsely described as of this character (cf. Acts 7:22; cf. on Dan. 1:20).

Bewitched the people. Rather, “amazed the nation,” that is, the population of Samaria were superstitiously impressed by the so-called miracles of this vaunted “great one,” Simon Magus.

Some great one. Verse 10 more clearly defines the nature of the claim. The cry of the people that Simon was “the great power of God” was doubtless the echo of his own pretensions. In some undefined way he claimed to be an incarnation of divine power. He possibly linked himself with the Messiah. Jewish Messianic hopes set a pattern for impostors, and helped them to secure a following. Contrast Philip (v. 5), who preached Christ, not himself.

10. All gave heed. See on v. 6. His deceptions met with great success, for every class of people believed in him. The sorcerer appears as one of the earliest of those who come with lying signs and wonders so as to deceive, if it were possible, the very elect (cf. Matt. 24:24; 2 Thess. 2:9).

Great power of God. Textual evidence favors (cf. p. 10) the reading “the power of God that is called Great.” Irenaeus (Against Heresies i. 23; ANF, Vol. 1 p. 348) says of Simon Magus that “he was glorified by many as if he were a god. … He represented himself, in a word, as being the loftiest of all powers.”

11. Had regard. Gr. prosechoµ (see on v. 6).

Bewitched. See on v. 9. The “long time” during which this evil fascination had been exercised would bring the beginning of Simon’s sorceries close to the time of our Lord’s ministry in Samaria some six or seven years before.

12. Preaching. See on v. 5. Then, as now, men were saved by preaching (see on 1 Cor. 1:21). The power of Philip’s message proved stronger than the fascination of Simon’s magic.

Kingdom of God. See on Matt. 4:17; Luke 17:20, 21; Acts 1:6. As the field of gospel labor widened, the message of the disciples became clearer. It was comprehensive and specific; it led to the baptism of its hearers.

Name of Jesus Christ. See on chs. 2:21; 3:16.

Were baptized. See on Matt. 3:6. The tense of the Greek verb here implies not one great baptism but a succession of converts, both men and women, who were thus admitted to the church.

13. Then Simon himself. Rather, conveying the emphasis of the Greek, “even Simon himself.”

Believed. Doubtless he was impressed by the miracles that Philip wrought (v. 6); he felt himself to be in the presence of a Power infinitely higher than his own. But he accepted Philip’s statements as to the death and resurrection of Christ, without developing a personal faith. His was the sort of faith of which James speaks (James 2:14, 19). A similar imperfect belief is described in John 8:31 where certain Jews are described as believing on Jesus while the remainder of the chapter shows that their belief was not a saving one. Yet Simon understood enough to be baptized, although, as his later attitude showed, his baptism could have represented no new birth to a higher life. He remained still in “iniquity” (Acts 8:23). Luke draws a distinction between the belief of the Samaritans and that of Simon: the people were won by Philip’s preaching, but Simon was attracted by the wonders that he saw. Nevertheless, God did not reject this imperfect faith. He accepted it as the base on which to build a more acceptable belief. When Simon fell away, Peter called upon him (v. 22) to repent and to pray for forgiveness.

Wondered, beholding. Rather, the clause should read, “beholding signs and great miracles coming to pass, he was amazed” (see on v. 9). The tables were now turned. The magician, who had been wondered at, yielded to a spell mightier than his own, and was in turn astonished as he beheld the power that attended the proclamation of the gospel.

14. The apostles. They had remained in Jerusalem (v. 1), directing the activities of the church. The Lord had once placed a geographic limit upon the preaching of the message of the kingdom (Matt. 10:5). He had canceled those limits by the gospel commission (Matt. 28:19, 20) and by the instruction in Acts 1:8. Word of Philip’s success in Samaria came to the Twelve as proof that the removal of limitations was a fact. The time had now come to witness for Christ in Samaria.

Heard. In spite of persecution, communication between the scattered workers and headquarters appears to have been faithfully maintained.

Samaria. Philip’s message was carried throughout the district by his enthusiastic converts.

Word of God. The expression is here used by Luke, as in his Gospel, for the whole sum and substance of the gospel of Christ (cf. Luke 5:1; 8:11, 21).

Peter and John. Evidently there was no particular pre-eminence assigned to any one of the Twelve in those early days. By the decision of the whole apostolate, Peter and John were sent on their Samaritan mission. It was logical to choose these two, for they had been most active in the beginning work of the church (cf. chs. 1:15; 2:14; 3:1; 4:8; etc.). There is no evidence here of the supremacy of Peter; he was under the direction of the body of the apostles, who “sent” him and John on this mission. John, who had once sought to call down fire upon the Samaritans (Luke 9:54), was now, in love, to bring them the baptism of the Holy Ghost and of fire (Matt. 3:11). The suggestion that the John here mentioned might have been John Mark (see on Acts 13:5, 13) is hardly tenable. Had John Mark already gone through the experiences described in the following verses, he would scarcely have turned back from Paul and Barnabas (ch. 13:13).

15. Prayed. This was the first act of the two apostles. They did not confer the Holy Spirit upon the newly baptized Samaritan believers, but besought the Lord to bestow the Spirit upon them as a sequel to their baptism (cf. ch. 2:38), and as evidence of their being accepted by God.

16. He was fallen. This verse makes a clear distinction between the water baptism administered by Philip, and the reception of the Holy Spirit through the ministry of Peter and John. The verb translated “fallen” is used of the gift of the Spirit in chs. 10:44; 11:15, and of Peter’s trance in ch. 10:10.

Only they were baptized. Rather, “they had only been baptized.” The water baptism had been administered by Philip, but the gifts of the Spirit did not fall until Peter and John arrived.

In the name. Or, “into the name.” This indicates the close tie with which the new converts to the faith were bound to Christ by baptism.

17. Hands on them. See on ch. 6:6.

Received. Note the three steps that enabled the Samaritans to receive the Holy Spirit: (1) Their own confession of faith by baptism (v. 12), (2) the apostles’ prayer (v. 15), and (3) the apostles’ laying on of hands (v. 17).

18. Simon saw. He had been baptized by Philip even as the other Samaritans had been, but the apostles’ hands had not been laid upon him, and he had not received the Spirit, who had been graciously given to the other believers. There must have been a reason for this; perhaps his true nature had already been clearly perceived. The distinction made between him and his fellow countrymen, however, aroused his desire. He saw evidence of their reception of the Spirit. The men were changed; they may have begun speaking with tongues and prophesying; at least it was obvious that the Holy Spirit had entered their lives.

Offered them money. He saw that his fellows were being endowed with abilities far greater than his own, and although he did not possess the Holy Spirit, he desired the power that such possession would bring. He therefore offered money to Peter and John, hoping that he would be able to purchase what he had not freely received. Such conduct reveals the faulty character of his faith and uncovers the motives that controlled him. His offer of money has given its name to a large class of ecclesiastical offenses. Any attempt to purchase spiritual powers or offices is labeled “simony.”

19. Give me. The character of the man was now fully revealed. He did not desire the Holy Spirit for himself as a spiritual gift to seal his baptism, but that he might use the power to dominate others. He wanted the external power without having undergone the inward change that would justify such a gift. It is possible that he intended to make money out of this hoped-for ability to impart the Holy Spirit to others, as he might wish.

20. Thy money perish with thee. Literally, “Thy silver be together with thee, for perdition.” So Peter expressed his disgust at Simon’s offer. He realized that if the man did not change he would be destroyed. But he did not regard Simon’s state as hopeless, for in v. 22 he urged him to repent and be forgiven.

Gift of God. The clause may be translated, “because thou thoughtest to acquire the gift of God by money.” Simon’s attitude betrayed a fundamental misapprehension of God’s character and the gifts of the Spirit. He had yet to learn that the most precious things in life cannot be bought with money.

21. Neither part nor lot. This is no arbitrary pronouncement, but a judgment based on the known state of Simon’s heart. He did not truly belong to God’s family, so was not eligible to share in its privileges and responsibilities. For comment on “lot” see on ch. 1:26.

This matter. Or, “this word.” This phrase most obviously refers to the topic under discussion, that is, the power to impart the Holy Spirit by the laying on of hands (v. 19). But if the literal rendering “this word” be adopted,the reference is to v. 14, where it is said, “Samaria had received the word of God.”

Right. Gr. euthus, “straight,” and by extension, in a moral sense, “straightforward,” “upright,” “true,” “sincere.” The word is rare in the NT, but like so many of the spoken words of Peter, is found again in an epistle of his (2 Peter 2:15).

22. Repent. See on Matt. 3:2. This is the first condition for obtaining forgiveness and averting merited punishment. Note that although Simon’s attitude is described as “wickedness,” Peter’s appeal shows that salvation was still available for him.

Pray God. Textual evidence favors (cf. p. 10) the reading “Lord” instead of “God.” This would be a special reference to the Lord Jesus, against whom Simon’s offense was committed.

If perhaps. This implies a doubt, not of God’s willingness to forgive, but of Simon’s readiness to repent. Peter may also have thought that Simon’s sin approximated the unpardonable sin against the Holy Ghost (see on Matt. 12:31). In this case the use of such words by Peter, after Christ had given to the apostles great disciplinary power (John 20:23), would be most serious indeed.

Thought. Gr. epinoia, “purpose,” “intent,” giving the idea of a ripened scheme. This makes the offense all the more serious. The apostle sees how the mind of Simon has been fully occupied with his plan, and while he will not declare that there is no hope for him, his covetousness, bordering upon idolatry, makes repentance almost impossible. God is ever ready to forgive, but man is often not ready for forgiveness (see on Ps. 32:1; 130:4).

23. I perceive. With true insight, Peter gauged the contents of Simon’s heart.

Gall of bitterness. That is, “the gall which is bitterness,” and in the next phrase, “the bond which is iniquity.” Peter sees the man as immersed in bitterness and chained in iniquity. Simon had allowed envy and covetousness to embitter his soul, and wickedness to become a fixed habit, until he was a prisoner to these evils.

24. Pray … for me. Simon shows by the nature of his plea that he is not moved by genuine repentance. He shows no sorrow. He sees no need of character. He asks only that he be relieved of the threat of punishment. His entreaty may be compared to the oft-repeated plea of Pharaoh to Moses, “Intreat the Lord” (Ex. 8:8, 28; 9:28; 10:17), which reflected simply his fear, and resulted in no change of conduct. There is no record of a subsequent repentance on Simon’s part, and it may therefore be assumed that he remained unconverted.

This is the end of the record of Simon in the book of Acts, but early church history preserves many legends about him. These legends represent him as a self-appointed leader of a debased form of Christianity that constantly warred against orthodox belief. The unedifying story may be followed in Pseudo-Clementine Homilies ii. 18–39, Recognitions ii. 5–16; Justin Martyr First Apology 26, 56; Irenaeus Against Heresies i. 23; Eusebius Ecclesiastical History ii. 13. 13–18; 14. 1–6; 15. 1. These writings portray Simon as a forerunner of the Gnostic heretics, a teacher whose system was largely based on astrology, angelology, and an overwhelming belief in his own divine powers. See Vol. V, p. 912; Vol. VI, p. 34.

25. And they. This certainly indicates the apostles Peter and John. Some commentators think it includes Philip. However, see AA 107.

Testified. Gr. diamarturomai, “to testify earnestly.”

Preached. Gr. laleoµ, “to speak,” “to say.”

Returned. The form of the verb in Greek here may be translated, “began to return.” They continued to preach the gospel as they made their way back to Jerusalem.

This closes the inspired record of Christianity in Samaria, except for a passing reference in ch. 15:3.

26. The angel. Rather, “an angel.” Luke is observant of angel ministry (cf. Luke 1:38 and Acts 10:7; Luke 2:9 and Acts 12:7; Luke 24:4 and Acts 1:10; 10:30). The Greek construction suggests that an angel spoke to Philip while Peter and John were doing their work of evangelism. The supernatural call may well have come in a vision (cf. Cornelius, Acts 10:3).

South. Gr. meseµmbria, generally rendered “midday” or “noon.” However, in the Northern Hemisphere, the sun is in the south when it reaches its meridian; hence the word also came to signify locality, that is, “the south.” Some authorities prefer the translation “noon.”

Unto the way. Rather, “on the way,” or “along the road.”

Gaza. This name is the Greek transliteration of the Heb. ФAzzah, which means “strong.” Gaza (also called Azzah in Deut. 2:23; 1 Kings 4:24; Jer. 25:20) was a southern border city of the early Canaanites (Gen. 10:19). It was occupied first by the Avim, and then by the Caphtorim (Deut. 2:23). Joshua failed to subdue it (Joshua 10:41; 11:22). Judah held it for a brief period (Judges 1:18), but soon lost it to the Philistines (Joshua 13:3; Judges 3:3), who made it the southernmost of their five great cities. The city was the scene of Samson’s humiliation and death (Judges 16), and continued to be held by the Philistines during the time of Samuel and onward (1 Sam. 6:17). Solomon (1 Kings 4:21, 24), and later Hezekiah (2 Kings 18:8), attacked it. It resisted Alexander the Great for five months, but was eventually captured and became an important military post during the struggles between the Ptolemies and the Seleucids, and in the wars of the Maccabees (1 Maccabees 11:61).

About 96 b.c. Gaza was destroyed and its people massacred by Alexander Jannaeus (Josephus Antiquities xiii. 13. 3 [358–364]), but it was rebuilt by the proconsul Gabinius (ibid. xiv. 5. 3 [88]), though it is said that the restored city was nearer the sea than the ancient one. There was more than one road from Jerusalem to Gaza, some 50 mi. to the southwest. A northern route passed near Lydda, then ran parallel with the coast southward through Azotus to Gaza. Another went southward to Hebron, then due west through desert country to the city of Gaza. The latter is the more likely route of the narrative, especially if meseµmbria is translated “south.”

Desert. The clause literally reads, as if a separate sentence, “This is desert.” There is nothing to show whether these were the angel’s words or an explanatory note added by Luke. Neither is it clear whether “this” refers to the “way” or to the “city,” although it is unlikely that Luke would name a city and then describe it as “desert.” The RSV translates it, “This is a desert road.” In simple faith Philip was to go to the less frequented, less promising route from Jerusalem to Gaza, and without knowing that on the road he would meet a traveler whose conversion was to become so memorable.

27. He arose and went. His instant obedience reveals absence of any doubt of the authenticity of the message he had received.

Ethiopia. Ethiopia, like Cush in the OT, is a general name given to the country south of the first cataract of the Nile, and extending into modern Ethiopia. Its northern portion was the great kingdom of Meroe in the upper valley of the Nile, which was ruled over by queens for a long period, and it is most probably from this kingdom that the eunuch had come. Its connection with the Jewish people presents many points of interest. According to the Letter of Aristeas 13, during the reign of one of the Pharaohs named Psamtik (perhaps Psamtik II, 594–588 b.c.) a body of Jews were sent to Egypt to aid in a campaign against Ethiopia. Jewish influences had certainly been at work in that region for centuries. This may be reflected in the courageous work of an early Ethiopian eunuch Ebed-melech, in the time of Jeremiah (chs. 38:7–13; 39:15–18). Even earlier the Hebrews had expected and seen the admission of Ethiopians into their commonwealth (Ps. 68:31); 87:4).

Eunuch. See on Esther 1:10; 2:3; Matt. 19:12.

Great authority. Gr. dunasteµs, “a prince,” “a potentate,” “a high officer.” The letter of the Deuteronomic law (see on Deut. 23:1) was explicit concerning the exclusion of eunuchs from the sanctuary of God, but this was doubtless modified in practice. The admission of Sabbathkeeping eunuchs into the ranks of God’s people is promised by Isaiah (ch. 56:4). Rank, race, and physical condition are not factors in admission to the family of our heavenly Father (Gal. 3:28, 29; Col 3:10, 11).

Candace. This appears to have been a dynastic name or title, like Pharaoh or Ptolemy in Egypt, and Caesar among the Romans, rather than the personal name of an individual queen. The name occurs in Strabo Geography xvii. 1. 54; and Dio Cassius History liv. 5. 4–6. According to Eusebius (c. a.d. 325) Ethiopia was still under the rule of a queen in his time (Ecclesiastical History ii. 1. 13). See Vol. VIII, “Candace.”

Treasure. Gr. gaza, “royal treasury,” “treasure,” a word of Persian origin that was coming into use about this time among Greek and Latin writers (Cicero De Officiis ii. 22 [76]). The LXX translators employed it in Ezra 5:17; 6:1; 7:21; Isa. 39:2. It is not found elsewhere in the NT, but a compound form is used for the treasury of the Temple (Luke 21:1). Philip meets a man who has charge of gaza, the treasure. The evangelist helps him to find a treasure, even as the man in the parable of Matt. 13:44 found a treasure by diligently seeking for it.

To worship. It appears that this eunuch was a circumcised proselyte of righteousness (see Vol. V, p. 63) who was visiting Jerusalem to worship at the Temple. Proselytes, as well as Jews, came to Jerusalem for this purpose, as may be observed from the enumeration of those present at Pentecost (Acts 2:10). According to John 12:20, Greeks also came up to the feasts at Jerusalem. The eunuch had come to Jerusalem in search of a blessing, but before he reaches home he is to receive one that surpasses all his expectations. See Vol. IV, pp. 27–30.

28. Was returning. That is, from Jerusalem to Ethiopia, at the termination of his recent visit to worship at the Temple.

Read. Rather, “was reading.” Apparently he was reading aloud (see v. 30), as this was a common practice among Orientals. It may be that the man had just bought the scroll of Isaiah while he was in Jerusalem, and if so, the wonderful utterances of the gospel prophet must have seemed fresh and rich to him. It is clear, from vs. 32, 33, that he was reading from the 53d chapter of Isaiah in the LXX version.

29. The Spirit said. Compare on v. 26. Here the Spirit speaks, and gives explicit instructions to the evangelist, by an inward prompting or an audible voice.

Join thyself. This royal official doubtless had a large retinue, to which it would be natural for a single traveler on a desert road to attach himself. Philip would be able to approach and hear what was read without being considered intrusive.

30. Philip ran. That is, ran up to the chariot, in immediate obedience to the Spirit’s command. Christians should emulate this ready response. Those who do so will find more people ready to listen to sincere, Christ-centered conversation than they would ordinarily expect.

Understandest thou? Note the skillful opening of the conversation: Philip began just where he found the man, and suited his approach to his prospect’s interests. In this he provides an example for every Christian worker to follow. Philip’s question referred to the meaning rather than the words. Its form in Greek implies that he expected a negative answer. The eunuch might have heard some of the Jewish expositions of the passage, but he probably had no inkling of the fact that the words referred to Jesus Christ. But Philip knew their meaning, and was led by the Spirit to explain their import.

31. How can I? The question implies lack of ability, for he was not trained to interpret the Scriptures.

Guide. Gr. hodeµgeoµ, “to lead on one’s way,” “to guide.” The same word is used by Jesus of the guidance of the Holy Spirit (John 16:13). The eunuch, returning to Ethiopia, where he will be separated from those who have hitherto guided him in Jerusalem, feels that he needs skilled instruction for this difficult scripture. His question suggests that he is noticing the passage for the first time, or is having it pressed upon him by the Spirit with renewed emphasis.

Desired. Rather, “besought.” The word implies an earnest request, and indicates the eunuch’s eagerness to have more instruction. Note how smoothly the Spirit’s injunction (v. 29) is fulfilled. Philip draws near, and the eunuch himself invites the evangelist to enter his chariot and ride with him.

32. The place. Gr. periocheµ, “content.” This word was used as an equivalent for the Hebrew terms parashah, or haphtarah, the passages of Scripture appointed for public reading in the synagogue (see Vol. V, p. 57). The word was in common use among the Greeks, and was adopted by Cicero (Letters to Atticus xiii. 25). It signified the whole context of the passage. “The scripture” (singular, here and in the Greek) refers to a passage of Scripture, and not to the whole body of Scriptures. The clause may therefore be translated, “The content of the passage of Scripture.” The verses quoted are from Isaiah 53:7, 8, and are given word for word from the LXX.

He was led. For general comment on the passage quoted see on Isa. 53:7, 8, remembering that the NT quotation is a translation of the LXX, not the Hebrew, text.

33. His humiliation. The clause may be literally translated, “In the humiliation His judgment was removed,” but the reading is capable of several interpretations. It might mean that “His condemnation was taken away,” or “canceled”; that is, because He humbled Himself, He was afterward exalted; or, alternatively, “Justice was denied Him in His humiliation,” as it undoubtedly was during His trial. The Hebrew of Isa. 53:8 suggests, “He was taken away by oppression and judgment”; that is, He was the victim of a judicial murder.

His generation. This expression has had various interpretations: (1) “Who shall declare the number of those who shared His life, and are, as it were, sprung from Him”; that is, who can count His faithful disciples? (2) “Who, as far as His generation went, were wise enough to consider?” (3) “Who shall declare the wickedness of the crooked and perverse generation in which He lived?” See also on Isa. 53:8.

His life is taken. The Hebrew of Isa. 53:8 suggests that the Saviour was hurried to a violent death. The LXX version expresses the same thought, and makes no reference to Christ’s departure from earth at the ascension.

34. I pray thee. The eunuch’s brief encounter with this man of God must have made a very favorable impression upon him, for he shows immediate confidence in Philip’s ability to answer his question. This presents Philip with the opportunity he is seeking. The Christian will often be surprised at the way in which opportunities arise when he is ready and willing to utilize them.

Of whom? The eunuch was keen enough to ask the most important question concerning the passage he was reading, namely, to whom did Isaiah’s words refer? The question was not settled in his day, and is still much discussed in ours (see on Isa. 41:8; 42:1; 52:13; 53:1). Philip, however, has no doubts upon the subject—nor should we. The question provides him with his text for preaching Jesus to the Ethiopian.

35. Opened his mouth. The phrase, wherever it occurs in the NT, implies something like a set discourse rather than the mere act of speaking (cf. Matt. 5:2; 13:35; Acts 10:34).

The same scripture. Philip met the eunuch on his own ground, at the passage he was studying. There was no better place for Philip to begin. Nor is there for the preacher today.

Preached unto him Jesus. During his sojourn in Jerusalem the eunuch had probably heard of Jesus’ teaching. The work of the disciples had attracted the attention of the entire city (chs. 2:41; 4:33; 5:12–14; 6:7, 8). But many of the discussions he had heard undoubtedly classified Jesus as an impostor, and it is very unlikely that he would have seen Isa. 53 in the light of the apostle’s preaching. But this prophecy is one of the clearest OT portrayals of the sacrificial and substitutionary death of Jesus Christ as the only avenue of salvation from the experience, the condemnation, and the destructive power of sin. The sequel indicates that Philip’s teaching included not only an application of the prophecy to Jesus Christ, but instruction as to what it meant to join the fellowship of His disciples. It is clear from the NT that such instruction was given before baptismal candidates were immersed.

To preach Jesus is the work, not only of every preacher of the gospel, but of every Christian, whether the preaching is done by word or by the witness of the daily life. Whatever the announced subject of a sermon, its burden should be Jesus Christ.

36. As they went. Philip and the eunuch must have traveled for some time together, for he not only presented to him the facts of salvation through Jesus Christ in terms of Isa. 53, but carried the instruction to the point where the eunuch understood the meaning of baptism, and desired it for himself.

A certain water. In the 4th century this was identified with Bethsura, the Bethzur of 2 Chron. 11:7, 20 mi. (32 km. from Jerusalem, and 4 mi. (6.4 km. from Hebron. A spring here still retains the old name in the Arabic form, BeitРSuµr. Others think the spring was in the WaЖdйµРelРHesйµ, between Eleutheropolis and Gaza, not far from the old cities of Lachish and Eglon. This better agrees with the proximity of the event to Gaza and with the information that the way of travel led through the desert.

What doth hinder? The eagerness of the eunuch to complete his preparation for membership in the church of his new-found Lord is exemplary. The initiative was his; he needed no urging from Philip. He had learned of a Saviour, and had forsaken his sins. He had been instructed in the Name and the Way (cf. Acts 4:12; John 14:6). What reason could be advanced to deny him the rite of baptism?

37. If thou believers. Textual evidence favors (cf. p. 10) the omission of this verse. It is possible that a marginal explanation, drawn from an early baptismal confession, has crept into the text at this point. It should be noted, however, that the truth expressed in v. 37 is set forth in variant forms elsewhere in the Bible (cf. John 3:16; Acts 2:38; 16:30, 31).

38. He commanded. This brought the whole retinue to a standstill. Its members must have been interested witnesses of the baptism, and some of them possibly formed the nucleus of the first Christian congregation in Ethiopia. Tradition asserts that the eunuch proclaimed the gospel to his countrymen.

Went down both into. Gr. katabainoµ eis, “to go down unto,” or “to go down into.” If this phrase appeared by itself, there would be no way to decide whether Philip and the eunuch went down unto the brink of the water or whether they actually went into it. But the complementary phrase in v. 39 settles the matter satisfactorily.

39.Come up out. Gr. anabainoµ ek, “to come up out of.” This shows that both men went down into the water, otherwise they could not have come up out of the water. This was certainly for the purpose of baptism by immersion. See on Matt. 3:6; Mark 16:16; Rom. 6:3–6. Here, then, we have a clear illustration of the method of baptism employed in the early church,even on such an unexpected, rather informal occasion as this.

The Spirit. The Spirit had initiated Philip’s meeting with the eunuch, and now that it had reached a successful result, the Spirit again opened new possibilities for service to him.

Caught away. Gr. harpazoµ, “to seize,” “to carry off by force,” “to snatch away.” The the same verb is used in a comparable way in 1 Thess 4:17; Rev. 12:5. Human feeling would naturally have led the evangelist to remain, to complete his work with the eunuch and to instruct him more fully. But by means of a supernatural power, Philip was literally snatched away from his companion. Compare 1 Kings 18:12; 2 Kings 2:16; Eze. 3:12, 14.

And he went. Literally, “for he went.” This explains more clearly why the eunuch “saw him no more.” It also suggests that the eunuch accepted Philip’s disappearance as a supernatural act, that he spent no time in fruitless search for his teacher and baptizer, but rather went on his own way, that is, continued his interrupted journey.

Rejoicing. The position of this word at the end of a phrase is typically Lukan (cf. Luke. 15:5; 19:6). Believing that Philip was in the hands of God, the eunuch felt no anxiety about him, but could afford to go on his way rejoicing in the new light he had received. Eusebius (Ecclesiastical History ii. 1. 13; Loeb ed., vol. 1, pp. 110, 111) speaks of the eunuch as returning to his native country, and there preaching “the knowledge of the God of the universe and the sojourn of our Saviour which gives life to men,” and so fulfilling the words “Ethiopia shall soon stretch out her hands unto God” (Ps. 68:31). It is significant that the Ethiopian church has had elements similar to Judaism throughout its history. It was early separated from the remainder of Christendom, and retained the simplicity of the life and teachings of the early church for some time. Ethiopian Christians long kept the seventh-day Sabbath, together with the observance of the first day of the week.

40. Was found at. The Greek preposition eis may be literally translated “into,” suggesting that Philip was found inside the city. Not that a search party was sent out for him, but that there his presence was made known.

Azotus. The Ashdod of the OT (1 Sam. 5:1–7), one of the five chief cities of the Philistines, about 3 mi. (c. 5 km.) from the sea and halfway between Gaza and Joppa. Like Gaza, its history was marked by successive sieges: by the Assyrians (Isa. 20:1), by the Egyptians (Herodotus ii. 159; see on Jer. 47:1), by the Maccabees (1 Maccabees 5:68; 10:84). It was restored by the Roman general Gabinius in 55 b.c. The old name lingers in the modern EsduЖd. The Israelis have built a large port city adjacent to the ancient site. Philip did not stay there, but “passed through,” or “passed on” see on Acts 8:4) Luke’s narrative suggests that Philip continued his work as an evangelist. The psalmist names Philistia as joining with Ethiopia in providing a company of converts for the city of God (Ps. 87:4).

He preached. Rather, “he was preaching,” or “he continued to preach.” Philip’s remarkable experience with the eunuch hardly interrupted his other activities as a preacher of the gospel.

In all the cities. His route probably led through Lydda and Joppa, and we may doubtless see the effects of his labors in the flourishing Christian communities later found in both these towns (ch. 9:32, 36).

Cжsarea. Caesarea lay on the road from Tyre to Egypt, and was of great historical importance. It dates from the Roman period. In the writings of Strabo the geographer (Geography xvi. 2. 27; c. a.d. 20) it was known only as Strato’s Tower, and was merely a landing place for ships. Herod the Great transformed it into a flourishing port with a harbor as large as that of Piraeus, at Athens. He named the city for his imperial patron Augustus, calling it Caesarea Sebaste, the latter word being equivalent to the Latin title Augusta (see Josephus Antiquities xvi. 5. 1; War i. 21. 5–7). After the expulsion of Archelaus from Judea, it became the official residence of the Roman procurator (cf. ch. 23:23, 24). Tacitus (Histories ii. 78) speaks of Caesarea as the chief city, the caput, of Judea. Its population was largely heathen, with an admixture of Jews, making it a fruitful center for missionary labor. As the following chapters of Acts show (the city is mentioned 15 times), it was prominent in the early history of the church. It may be inferred from ch. 21:8 that Philip made it the headquarters of his evangelistic work. Caesarea later became the scene of the labors of the Church Father Origen. Possibly it was the birthplace of the historian-bishop Eusebius. There are now only a few scattered ruins on the site of the ancient city.

Ellen G. White comments

1 AA 101, 103, 129; COL 308; EW 199; 6T 330

1–40AA 103–111

3 AA 103, 113; EW 199

4 AA 105, 113, 166; CM 58; DA 233; GC 219; PK 699; 3T 413; 6T 330, 403, 478; 8T 57

4, 5 GC 328

5–8AA 106; MH 139

9 GC 516

9, 10 GC 625

14 8T 57

17 EW 101

18, 19 9T 217

20 GC 128

23 2T 563

26–28AA 107

26–408T 57

29 MH 473

29–40AA 108