Actschapter 8
40 verses · Luke · about AD 62 · Acts
Philip went down to a city in Samaria and proclaimed the Christ to them.
Introduction
Luke, Acts, Acts Overview.
Luke wrote this chapter for Theophilus to show how the gospel first left Jerusalem. The death of Stephen sets off a persecution, and those driven out carry the message with them. The chapter follows Philip, another of the seven chosen in chapter 6, to two very different hearers. Listen for the barriers crossed, first to a people Jews had long refused and then to a foreigner from far to the south. Notice the man who tries to buy what cannot be bought. The chapter ends on a road with a scroll of Isaiah open.
Context
- Who
- Theophilus and Gentile readers, watching the gospel cross its first two great barriers.
- What
- The persecution led by Saul, Philip's preaching in Samaria, the rebuke of Simon the sorcerer, and the baptism of the Ethiopian official.
- Where
- Jerusalem, a city of Samaria, and the desert road from Jerusalem down to Gaza.
- When
- Soon after the death of Stephen, about AD 33 to 36.
- Why
- To show the gospel crossing into Samaria and to a Gentile from Africa, as Jesus had said in Acts 1:8.
Historical context
Samaritans and Jews had been enemies for centuries. Samaritans kept the five books of Moses, worshiped on Mount Gerizim rather than in Jerusalem, and had seen their temple there destroyed by a Jewish ruler about 128 BC. Preaching to them was a deliberate step across a hard border.
Show the rest of the historical context, 3 more paragraphs
Simon is described as a practitioner of magic, and the ancient world was full of them, men who sold spells, charms, and healings for a fee. His offer to buy the power to give the Spirit is a business proposition, and it is exactly how his trade worked. The word "simony" for buying church office comes from this scene.
The Ethiopian was a court official of the Kingdom of Kush, south of Egypt, whose capital was at Meroë; "Candace" was a royal title for the queen mother rather than a personal name. He controlled the treasury, travelled by chariot with a driver, and owned a scroll of Isaiah, an object worth a great deal of money.
He was reading it aloud, which is why Philip could hear him from the road. Silent reading was unusual in antiquity; texts were normally sounded out.
Significance
The first readers were being shown that persecution did not stop the mission, it spread it. The believers scattered out of Jerusalem and preached wherever they landed, and Jesus's own outline (Jerusalem, Judea, Samaria) was being fulfilled step by step.
Show the rest of the significance, 1 more paragraph
The eunuch's baptism carried a particular sting of grace. The Law had barred a man like him from the assembly, yet Isaiah had promised such men a name better than sons and daughters, and the very scroll in his hands was the passage about the lamb led to slaughter.
The heads below are this chapter's scenes. The numbered points under each are its verses.
Scattered by Persecution, They Preach Everywhere
Acts 8:1-3
Saul was there, giving approval: to Stephen’s death, and Luke names him before the story turns to follow him. The persecution that followed scattered the believers throughout Judea and Samaria, the first steps of the outline in Acts 1:8.
Acts 8:1
“At that time there was great persecution against the Church - Their adversaries having tasted blood, were the more eager. And they were all dispersed - Not all the Church: if so, who would have remained for the apostles to teach, or Saul to persecute?”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verseWhat preachers and commentators have said about this verse, in their own words.
Acts 8:1
“And Saul was consenting ... - Was pleased with his being put to death and approved it. Compare Act 22:20. This part of the verse should have been connected with the previous chapter. And at that time. - That is, immediately following the death of Stephen. The persecution arose on account of Stephen, Act 11:19. The tumult did not subside when Stephen was killed. The anger of his persecutors continued to be excited against all Christians.”
buried Stephen and mourned deeply: Clarke explains that burying the dead counted among the Jews as a work of piety and mercy. Matthew Henry reads the burial as hope in the resurrection.
Acts 8:2
“Devout men carried Stephen to his burial - The Greek word, συνεκομισαν, signifies not only to carry, or rather to gather up, but also to do every thing necessary for the interment of the dead. Among the Jews, and indeed among most nations of the earth, it was esteemed a work of piety, charity, and mercy, to bury the dead.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Saul began to destroy the church: Barnes, Clarke and Wesley note that the verb describes a wild beast ravaging its prey. Chrysostom marks that Saul acted alone and even broke into houses, zealous for the Law. Barnes sets this against the care shown to Stephen.
Acts 8:3
“As for Saul - But Saul. He took no interest or part in the pious attentions shown to Stephen, but engaged with zeal in the work of persecution. He made havoc - ἐλυμαίνετο elumaineto. This word is commonly applied to wild beasts, to lions, wolves, etc., and denotes the “devastations” which they commit. Saul raged against the church like a wild beast - a strong expression, denoting the zeal and fury with which he engaged in persecution. Entering into every house - To search for those who were suspected of being Christians. Haling - Dragging, or compelling them.”
preached the word wherever they went: Those who had been scattered preached the word wherever they went, so the persecution itself carried the gospel outward. Verse 1 says all except the apostles were scattered, so the men preaching here are the unnamed members of the church.
Acts 8:4
“Therefore they that were dispersed went everywhere - These very words are reassumed, after as it were a long parenthesis, chap. xi, 19, and the thread of the story continued.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verse
Acts 8:4
“I have often heard the argument, "Do not have too many out-stations, keep up a strong central force." But God's plan was that the holy force should be distributed—the holy seed must be sown. To do this the Lord made use of the rough hand of persecution. The disciples could not stay in Jerusalem—Saul made them run for their lives, or, if they did not, he shut them up in prison. And prisons in those days were so foul and noisome as to be the vestibules of the grave. One went this way and one went the other way.”
Acts 8:5-8
Philip went down to a city: in Samaria and proclaimed the Christ to them, crossing the divide between Jews and Samaritans that John 4:9 records. The crowds gave their undivided attention to his message and to the signs they saw him perform.
Acts 8:5
“Then Philip went down to the city of Samaria,.... The city which was formerly called Samaria, but now Sebaste; it had been destroyed by Hyrcanus, and was rebuilt by Herod; and called by him, in honour of Augustus, by the name of Sebaste (d); and so R.”
2 more voices on this verse
Acts 8:5
“Then Philip - One of the seven deacons, Act 6:5. He is afterward called the “evangelist,” Act 21:8. The city of Samaria - This does not mean a city whose “name” was Samaria, for no such city at that time existed. Samaria was a “region,” Mat 2:22. The ancient city Samaria, the capital of that region, had been destroyed by Hyrcanus, so completely as to leave no vestige of it remaining; and he “took away,” says Josephus, “the very marks that there had ever been such a city there” (Antiq., book 13, chapter 10, section 3).”
Acts 8:5
“It was the deacon of that name, who comes next after Stephen in the catalogue of the seven, probably as being the next most prominent. The persecution may have been directed especially against Stephen's colleagues [MEYER]. the city of Samaria--or "a city of Samaria"; but the former seems more likely.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
gave their undivided attention: Clarke notes that Philip held their attention by the weight of his message and by his miracles together. Chrysostom compares these plain signs with those of Moses set against the magicians of Egypt. Bede finds the Samaritans quick to believe, recalling the Samaritan woman.
Acts 8:6
“But the crowds paid attention to what was being said by Philip. From this chapter and from the story of the Samaritan woman, it is proven that this nation was prompt in spirit to believe.”
Bede · written before 735 · Commentary on Actspatristic
unclean spirits came out of many: Clarke notes that Luke lists the possessed apart from the paralyzed and the lame, and so treats possession as distinct from illness. Matthew Henry reads the bodily cures as a picture of grace for the spiritually lame and helpless. Barnes compares the loud cries with Mark 1:26.
Acts 8:7
“For unclean spirits, crying with loud voice, came out of many that were possessed - Hence it is evident that these unclean spirits were not a species of diseases; as they are here distinguished from the paralytic and the lame. There is nothing more certain than that the New Testament writers mean real diabolic possessions by the terms unclean spirits, devils, etc., which they use. It is absolute trifling to deny it. If we, in our superior sagacity can show that they were mistaken, that is quite a different matter!”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Acts 8:7
“For unclean spirits - See the notes on Mat 4:24. Crying with loud voice - See the notes on Mar 1:26. Palsies - See the notes on Mat 4:24.”
great joy in that city: Barnes traces the joy to healed bodies, new converts, and families glad for their loved ones. Chrysostom sets this joy beside the great lamentation for Stephen in verse 2. Spurgeon traces it to Jesus at the well in Sychar.
Acts 8:8
“And there was great joy in that city. Both on a spiritual account, for the good of their souls, through the preaching of Christ and his Gospel to them; and on a temporal account; for the good of their bodies, or their friends, being dispossessed of devils, and healed of their diseases.”
Simon the Sorcerer Tries to Buy the Gift of God
Acts 8:9-11
had practiced sorcery in the city: Before Philip came, a man named Simon had practiced sorcery in the city, and all the people called him the Great Power. Luke sets his hold on the city, which rested on sorcery, against Philip's signs.
Acts 8:9
Simon the Samaritan was that magician of whom Luke, the disciple and follower of the apostles, says, "But there was a certain man, Simon by name, who beforetime used magical arts in that city, and led astray the people of Samaria, declaring that he himself was some great one, to whom they all gave heed, from the least to the greatest, saying, This is the power of God, which is called great. And to him they had regard, because that of long time he had driven them mad by his sorceries."
Irenaeus · written before 202 · Against Heresies Book Ipatristic
1 more voice on this verse
Acts 8:9
“But there was a certain man called Simon - The fathers have written much respecting this man, and have given strange accounts of him; but nothing more is certainly known of him than is stated in this place. Rosenmuller and Kuinoel suppose him to have been a Simon mentioned by Josephus (Antiq., book 20, chapter 7, section 2), who was born in Cyprus. He was a magician, and was employed by Felix to persuade Drusilla to forsake her husband Azizus, and to marry Felix. But it is not very probable that this was the same person.”
Clarke and Barnes think the people saw Simon as a man invested with God's power. Clarke notes that many early manuscripts add the word called, which the Berean text keeps. Chrysostom sees Christ's warning of false Christs fulfilled.
Acts 8:10
“This man is the great power of God - That is, he is invested with it, and can command and use it. They certainly did not believe him to be God; but they thought him to be endued with a great supernatural power. There is a remarkable reading here in several MSS. which should not pass unnoticed. In ABCDE, several others, together with the Ethiopic, Armenian, later Syriac, Vulgate, Itala, Origen, and Irenaeus, the word καλουμενη is added before μεγαλη, and the passage reads thus, This person is that power of God which is Called the Great.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
astounded them for a long time: Gill notes that Simon's hold rested on his magic arts, which Gill thinks he had practiced for many years. Chrysostom argues that the many possessed and paralyzed people in the city exposed Simon's claims as empty. Matthew Henry takes hope from their conversion.
Acts 8:11
“Let us not despair of the worst, when even those whom Simon Magus had bewitched were brought to believe. (2.) Here is another thing yet more wonderful, that Simon Magus himself became a convert to the faith of Christ, in show and profession, for a time. Is Saul also among the prophets?”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Acts 8:12-13
they believed Philip as he preached: Once they believed Philip as he preached, they were baptized, both men and women, belief followed at once by baptism as throughout the book. Even Simon himself believed and was baptized, and the verses that follow test what lay behind his profession.
Acts 8:12
“Observe, [1.] Philip preached the things concerning the kingdom of God, the constitution of that kingdom, the laws and ordinances of it, the liberties and privileges of it, and the obligations we are all under to be the loyal subjects of that kingdom; and he preached the name of Jesus Christ, as king of that kingdom--his name, which is above every name.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
1 more voice on this verse
Acts 8:12
“But when they believed Philip - So it is evident that Philip’s word came with greater power then that of Simon; and that his miracles stood the test in such a way as the feats of Simon could not.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Even Simon himself believed: Commentators weigh Simon's faith differently. Bede thinks it more likely he pretended to believe until he was baptized, while Jamieson, Fausset and Brown grant him some real conviction. Barnes says he believed Jesus could work miracles and hoped to profit from that power.
Acts 8:13
“Then Simon himself believed also--Left without followers, he thinks it best to join the man who had fairly outstripped him, not without a touch of real conviction. and . . . was baptized--What a light does this throw on what is called Baptismal Regeneration! he continued with Philip--"was in constant attendance upon" him.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Acts 8:13
“Though he had been a very wicked man, a sorcerer, a pretender to divine honours, yet, upon his solemn profession of repentance for his sin and faith in Jesus Christ, he was baptized. For, as great wickedness before conversion keeps not true penitents from the benefits of God's grace, so neither should it keep professing ones from church-fellowship.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Acts 8:14-17
they sent Peter and John: Luke explains that the Holy Spirit had not yet fallen upon any of the baptized Samaritans. The gift comes when Peter and John, sent from Jerusalem, laid their hands on them, so the Samaritans receive the Spirit through the Jerusalem apostles.
Acts 8:14
“The word of God - The doctrine of the Lord Jesus Christ. They sent unto them Peter and John - There was no individual ruler among the apostles - there was not even a president of the council; and Peter, far from being chief of the apostles, is one of those sent, with the same commission and authority as John, to confirm the Samaritans in the faith.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Acts 8:14
“In the present case an important object was served by it--"the sudden appearance of a body of baptized disciples in Samaria, by the agency of one who was not an apostle, requiring the presence and power of apostles to perform their special part as the divinely appointed founders of the Church" [ALFORD]. Beautiful, too, was the spectacle exhibited of Jew and Samaritan, one in Christ.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
to receive the Holy Spirit: Barnes notes that the apostles prayed for the gift and claimed no power to give it themselves. Wesley leaves open whether the Spirit here means miraculous gifts or sanctifying grace. Matthew Henry notes that God gives the Spirit through prayer.
Acts 8:15
“Were come down - To Samaria. Jerusalem was generally represented as “up,” or “higher” than the rest of the land, Mat 20:18; Joh 7:8. Prayed for them - They sought at the hand of God the extraordinary communications of the Holy Spirit. They did not even pretend to have the power of doing it without the aid of God. That they might receive the Holy Ghost - The main question here is, what was meant by the Holy Spirit?”
1 more voice on this verse
Acts 8:15
“The Holy Ghost - In his miraculous gifts? Or his sanctifying graces?”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
simply been baptized into the name: Barnes explains that the phrase fallen upon describes the Spirit's sudden coming, as in Acts 10:44. Augustine notes that the Spirit was then given visibly, with tongues showing that the church would speak to all nations. Matthew Henry notes that their baptism already bound them to Christ.
Acts 8:16
“He was fallen - This expression is several times applied to the Holy Spirit, Act 10:44; Act 11:15. It does not differ materially from the common expression, “The Holy Spirit descended.” It means that he came from heaven; and the expression “to fall,” applied to his influences, denotes the “rapidity” and “suddenness” of his coming. Compare Act 19:2. In the name of the Lord Jesus - See the notes on Act 2:38. See also Act 10:48; Act 19:5-6.”
1 more voice on this verse
Acts 8:16
“From all of which we learn that the person of the Holy Spirit is of so great authority and dignity that saving baptism is not complete except when performed with the authority of the whole most excellent Trinity, that is, by the naming of Father, Son and Holy Spirit.”
Origen of Alexandria · written before 253 · On First Principles 1.3.2patristic
laid their hands on them: Barnes and Clarke think hands were laid on only some leaders, since none were laid on Simon. Bede reasons that this gift was reserved to the apostles, and Philip was one of the seven. Chrysostom says the gift came by degrees.
Acts 8:17
“They laid their hands on them, to signify that their prayers were answered, and that the gift of the Holy Ghost was conferred upon them; for, upon the use of this sign, they received the Holy Ghost, and spoke with tongues. The laying on of hands was anciently used in blessing, by those who blessed with authority.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
2 more voices on this verse
Acts 8:17
“This is why the passage fitly applies to the Holy Spirit, because he will dwell not in all people or in those who are flesh but in those whose "earth has been renewed." Finally, it was for this reason that the Holy Spirit was bestowed through the laying on of the apostles' hands after the grace and renewal of baptism.”
Origen of Alexandria · written before 253 · On First Principles 1.3.7patristic
Acts 8:17
“Then laid they their hands ... - This was an act of “prayer,” expressing an invocation to God that he would impart the blessing to “them.” On “how many” they laid their hands is not said. It is evident that it was not on “all,” for they did not thus lay hands on Simon. Perhaps it was done on a few of the more prominent and leading persons, who were to be employed particularly in bearing witness to the truth of the gospel.”
Acts 8:18-19
he offered them money: When Simon saw the Spirit given through the apostles’ hands, he offered them money for this power, treating the gift as goods to be bought. The church later named the buying of office or spiritual gift after him, calling it simony.
Acts 8:18
“When Simon saw, etc. - By hearing these speak with different tongues and work miracles. He offered them money - Supposing that the dispensing this Spirit belonged to them - that they could give it to whomsoever they pleased; and imagining that, as he saw them to be poor men, they would not object to take money for their gift; and it is probable that he had gained considerably by his juggling, and therefore could afford to spare some, as he hoped to make it all up by the profit which he expected to derive from this new influence.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Acts 8:18
“There is the (infamous) Simon of Samaria in the Acts of the Apostles, who chaffered for the Holy Ghost: after his condemnation by Him, and a vain remorse that he and his money must perish together, he applied his energies to the destruction of the truth, as if to console himself with revenge.”
Tertullian · written before 220 · A Treatise on the Soulpatristic
Acts 8:18
“He does not desire them to lay their hands on him, that he might receive the Holy Ghost himself (for he did not foresee that any thing was to be got by that), but that they would convey to him a power to bestow the gift upon others. He was ambitious to have the honour of an apostle, but not at all solicitous to have the spirit and disposition of a Christian.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Cyril of Jerusalem observes that Simon asked for the power to give the Spirit, meaning to sell to others what cannot be sold. Theophylact judged that Simon believed only to work miracles himself.
Acts 8:19
“He did not say, "Give me also the participation in the Holy Ghost," but "Give me this power," with a view to selling to others what could not be sold—something he himself did not possess.”
Cyril of Jerusalem · written before 386 · Catechetical Lecture 16.10patristic
Acts 8:20-23
Peter refuses the offer outright: May your silver perish with you, because you thought you could buy the gift of God with money. Yet he still calls Simon to repent and pray, treating his state as one the Lord may still forgive.
Acts 8:20
“All the buying and selling of pardons and indulgences in the church of Rome is the product of this same wicked thought, that the gift of God may be purchased with money, when the offer of divine grace so expressly runs, without money and without price. (2.) He shows him his character, which is inferred from his crime.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
2 more voices on this verse
Acts 8:20
Then, when Simon, depraved by long practice of magic, had thought he could gain by money the power of conferring the grace of Christ and the infusion of the Holy Spirit, Peter said, "You have no part in this faith, for your heart is not right with God. Repent therefore of your wickedness, and pray to the Lord, if perhaps this thought of your heart may be forgiven, for I see that you are in the bond of iniquity and in the bitterness of gall."
Ambrose of Milan · written before 397 · Concerning Repentance 2.4.23patristic
Acts 8:20
“Thy money perish with thee--that is, "Accursed be thou and thy money with thee." It is the language of mingled horror and indignation, not unlike our Lord's rebuke of Peter himself (Mt 16:23).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
no part or share: Barnes explains that the word for part means a portion of an inheritance, so Simon had no share in God's grace at all. Matthew Henry notes that Simon was baptized yet insincere. In Arator's words, grace is gained by a right mind.
Acts 8:21
“Neither part - You have no “portion” of the grace of God; that is, you are destitute of it altogether. This word commonly denotes the “part” of an inheritance which falls to one when it is divided.”
1 more voice on this verse
Acts 8:21
“If you did know it, you ought to have known this also, that you should have nothing more to do with that profession of yours which, of itself, fore-chants the climacterics of others, and might instruct you of its own danger. There is no part nor lot for you in that system of yours. He cannot hope for the kingdom of the heavens, whose finger or wand abuses the heaven.”
Tertullian · written before 220 · On Idolatrypatristic
Perhaps He will forgive you: Wesley holds that the doubt concerned Simon's repentance, since a repentant Simon would surely be forgiven. Jamieson, Fausset and Brown read the perhaps as meant to alarm him about the size of his sin. Clarke notes that the sin so far lived only in thought.
Acts 8:22
“Repent therefore of this thy wickedness - St. Peter did not suppose his case to be utterly hopeless; though his sin, considered in its motives and objects, was of the most heinous kind. If perhaps the thought of thine heart may be forgiven thee - His sin, as yet, only existed in thought and purpose; and therefore it is said, if perhaps the thought of thine heart may be forgiven.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Acts 8:22
“Repent - if perhaps the thought of thy heart may be forgiven thee - Without all doubt if he had repented, he would have been forgiven. The doubt was, whether he would repent. Thou art in the gall of bitterness - In the highest degree of wickedness, which is bitterness, that is, misery to the soul; and in the bond of iniquity - Fast bound therewith.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
poisoned by bitterness: Clarke explains that gall is a Hebrew way of speaking of extreme bitterness, echoing the root of gall and wormwood in Deuteronomy 29:18. Matthew Henry reads captive to iniquity as bound by guilt and by the power of sin. Barnes holds that one decisive sin can reveal a whole character.
Acts 8:23
“It intimates likewise the pernicious consequences of sin; the end is bitter as wormwood. Secondly, They are in the bond of iniquity --bound over to the judgment of God by the guilt of sin, and bound under the dominion of Satan by the power of sin; led captive by him at his will, and it is a sore bondage, like that in Egypt, making the life bitter.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
1 more voice on this verse
Acts 8:23
“For I 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. One single sin “may” as certainly show that there is no true piety as many acts of iniquity. It may be so decided, so malignant, so utterly inconsistent with just views as at once to determine what the character is. The sin of Simon was of this character.”
Simon answers, Pray to the Lord for me, asking Peter and John to pray for him in place of praying himself. His words fix on escaping the judgment Peter named, and Luke records no later word about him.
Acts 8:24
“Because the words "pray to the Lord for me" Simon said not because he repented and converted, but only for the sake of appearances. For otherwise, where is the weeping? Where is the remorse and confession of sins?”
Theophylact of Ohrid · written before 1107 · Commentary on Actspatristic
1 more voice on this verse
Acts 8:24
“While this throws great light on Peter's view of his melancholy case, it shows that Christianity, as something divine, still retained its hold of him. (Tradition represents him as turning out a great heresiarch, mingling Oriental or Grecian philosophy with some elements of Christianity.)”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
in many of the Samaritan villages: Peter and John returned to Jerusalem, preaching the gospel in many of the Samaritan villages. In Luke 9:52 to 54 James and John had asked to call down fire on a Samaritan village that refused Jesus. Here John preaches in the villages of that same people.
Acts 8:25
“In many villages ... - They went at first directly to the “city” of Samaria. On their return to Jerusalem they travelled more at leisure, and preached in the villages also - a good example for the ministers of the gospel, and for all Christians, when traveling from place to place. The reason why they returned to Jerusalem, and made that their permanent abode, might have been, that it was important to bear witness to the resurrection of Christ in the very city where he had been crucified, and where his resurrection had occurred.”
1 more voice on this verse
Acts 8:25
“Lastly, 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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
The Ethiopian Eunuch on the Desert Road
Acts 8:26-28
go south to the desert road: Philip meets an Ethiopian eunuch, a court official of Candace, on the desert road to Gaza. The man had come to worship, though Deuteronomy 23:1 barred a eunuch from the assembly. Isaiah 56:3 to 5 promised such a man a lasting name.
Acts 8:26
“If Philip so "easily" baptized the chamberlain, let us reflect that a manifest and conspicuous evidence that the Lord deemed him worthy had been interposed. The Spirit had enjoined Philip to proceed to that road: the eunuch himself, too, was not found idle, nor as one who was suddenly seized with an eager desire to be baptized; but, after going up to the temple for prayer's sake, being intently engaged on the divine Scripture, was thus suitably discovered-to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamberlain's chariot.”
Tertullian · written before 220 · On Baptismpatristic
1 more voice on this verse
Acts 8:26
“Arise, and go toward the south - How circumstantially particular are these directions! Every thing is so precisely marked that there is no danger of the apostle missing his way. He is to perform some great duty; but what, he is not informed. The road which he is to take is marked out; but what he is to do in that road, or how far he is to proceed, he is not told! It is God who employs him, and requires of him implicit obedience.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Candace, queen of the Ethiopians: Jamieson, Fausset and Brown explain that Candace was a royal title, like Pharaoh. Chrysostom praises the busy official for coming to worship when no festival was held, while they think he came as a proselyte for Pentecost. Chrysostom adds that women ruled there by law.
Acts 8:27
“Candace--the family name of the queens of Upper Egypt, like Pharaoh, Cæsar, &c. (as appears from classic authors). had come to Jerusalem to worship--that is, to keep the recent feast of Pentecost, as a Gentile proselyte to the Jewish faith.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 more voices on this verse
Acts 8:27
“For this reason, also, Philip, when he had discovered the eunuch of the Ethiopians' queen reading these words which had been written: "He was led as a sheep to the slaughter; and as a lamb is dumb before the shearer, so He opened not His mouth: in His humiliation His judgment was taken away; " and all the rest which the prophet proceeded to relate in regard to His passion and His coming in the flesh, and how He was dishonoured by those who did not believe Him; easily persuaded him to believe on Him, that He was Christ Jesus,…”
Irenaeus · written before 202 · Against Heresies Book IVpatristic
Acts 8:27
“A man of Ethiopia - Gaza was near the confines between Palestine and Egypt. It was in the direct road from Jerusalem to Egypt. “Ethiopia” was one of the great kingdoms of Africa, part of which is now called Abyssinia. It is frequently mentioned in Scripture under the name of “Cush.” But “Cush” comprehended a much larger region, including the southern part of Arabia, and even sometimes the countries adjacent to the Tigris and Euphrates.”
reading Isaiah the prophet: Chrysostom praises his study on a desert road in the heat of the day, with no one to impress. Barnes thinks he read the Greek Septuagint, a translation made in Egypt. Clarke sees God providing a teacher for an earnest reader.
Acts 8:28
“Sitting in his chariot, read Esaias the prophet - He had gone to Jerusalem to worship: he had profited by his religious exercises: and even in travelling, he is improving his time. God sees his simplicity and earnestness, and provides him an instructer, who should lead him into the great truths of the Gospel, which, without such a one, he could not have understood.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Acts 8:29-31
The Spirit tells Philip, Go over to that chariot and stay by it, and Philip hears the man reading Isaiah. A man of high rank then invited Philip to sit with him, asking help of an evangelist with no rank at all.
Acts 8:29
“And the Spirit said to Philip. The Spirit spoke in Philip's heart. For the Spirit of God, as it were, appears to speak words to us, with a hidden force prompting us to do what ought to be done.”
Bede · written before 735 · Commentary on Actspatristic
Clarke notes that the eunuch was reading aloud, apparently in Greek from the Septuagint, so Philip could hear the passage. Chrysostom observes that Philip's question avoids both flattery and rebuke and awakens the man's desire to learn. Athanasius praises his readiness to admit ignorance.
Acts 8:30
“Heard him read the Prophet Esaias - The eunuch, it seems, was reading aloud, and apparently in Greek, for that was the common language in Egypt; and, indeed, almost in every place it was understood. And it appears that it was the Greek version of the Septuagint that he was reading, as the quotation below is from that version.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Barnes thinks the passage itself puzzled him, since its humiliated servant clashed with the common hope of a conquering Messiah. Chrysostom admires a royal minister inviting a plainly dressed stranger into his chariot. Clarke notes that he knew nothing yet of Jesus.
Acts 8:32-33
The passage is Isaiah 53:7 to 8, from the fourth Servant Song, the chapter the New Testament applies to Christ more than any other. The eunuch next asks whom the prophet meant, and Philip answers with Jesus in verse 35.
Acts 8:32
“The place of the Scripture which he read was this,.... Or the paragraph or section of Scripture; that part of it in which he was reading was Isa 53:7 which shows, that by this time the Scriptures were divided into sections, chapters, and verses; whereas the Jews say the whole law at first was but one verse (t). He was led as a sheep to the slaughter, and like a lamb dumb before the shearer.”
Cross references
Acts 8:32
- QuotingIsaiah 53:7“He was oppressed and afflicted, yet He did not open His mouth. He was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so He did not open His mouth.”
'He was led as a sheep to the slaughter', the Ethiopian eunuch's scroll
ConnectionsIsaiah 53:5, Isaiah 53:7
He was deprived of justice: Barnes notes that this wording follows the Septuagint, which differs from the Hebrew text of Isaiah. Wesley explains that taking away someone's justice was a proverbial phrase for oppression. Bede and Oecumenius read his life removed as lifted to heaven.
Acts 8:33
“In his humiliation his judgment was taken away - That is, when he was a man, he had no justice shown him. To take away a person's judgment, is a proverbial phrase for oppressing him.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Acts 8:34-35
The eunuch asks whether the prophet speaks of himself or someone else. Philip began with this very Scripture and told him the good news about Jesus, starting from the text the man already held.
Acts 8:34
"I ask you to tell me, of whom does the prophet say this?" To know that the prophets sometimes speak about others as well, or about themselves in another person, because this is what his question shows — the quality of a very observant man.
Theophylact of Ohrid · written before 1107 · Commentary on Actspatristic
2 more voices on this verse
Acts 8:34
“Of whom speaketh the prophet this - This was a very natural inquiry: for in the test itself, and in its circumstances, there was nothing that could determine the meaning, so as to ascertain whether the prophet meant himself or some other person; and the very inquiry shows that the eunuch had thought deeply on the subject.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Acts 8:34
“And the eunuch answered, I pray thee, &c.--The respect with which he here addresses Philip was prompted by his reverence for one whom he perceived to be his superior in divine things; his own worldly position sinking before this.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
began with this very Scripture: Clarke explains that Philip made this passage his text, then showed from the wider Scriptures that Jesus fulfilled them. Barnes adds that Philip must also have explained baptism, for the eunuch soon asks for it. Chrysostom thinks he had heard of the crucifixion.
Acts 8:35
“Opened his mouth - See Mat 5:2. At the same scripture - Taking this as a “text” to be illustrated. Preached unto him Jesus - Showed him that Jesus of Nazareth exactly corresponded to the description of the prophet, and that therefore he referred to the Messiah, and that the Messiah was Jesus of Nazareth. How far Philip detailed the circumstances of the life and death of Christ is unknown. What follows shows also that he stated the design of baptism, and the duty of being baptized.”
1 more voice on this verse
Acts 8:35
“Then Philip opened his mouth,.... With freedom and boldness, and spoke clearly and distinctly, and expounded the passage to him. This is a phrase frequently used in Jewish writings, especially in the book of Zohar (e), when they give an account of this or the other Rabbi interpreting any place of Scripture; as for instance, R. Eleazar פתח, "opened", and said, "my sabbaths you shall keep", &c. Again, R. Aba פתח, "opened", and said, "and Manoah said unto his wife", &c. Once more, "R.”
Acts 8:36-38
came to some water: When they came to some water, the eunuch himself asks to be baptized. Verse 37, where the eunuch confesses Jesus Christ as God's Son, is absent from the oldest manuscripts and the earliest versions. Irenaeus quoted it in the second century and Cyprian in the third.
Acts 8:36
“See, here is water - He was not willing to omit the first opportunity that presented itself of his taking upon himself the profession of the Gospel. By this we may see that Philip had explained the whole of the Christian faith to him, and the way by which believers were brought into the Christian Church.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Note on the text · Acts 8:37
The eunuch's confession of faith before baptism is missing from the earliest Greek manuscripts, though it was already known and quoted in the second century, most likely as a line from the church's baptism service that found its way into the text.
The witnesses, and what each reads here
- The earliest Greek manuscripts of Acts, including Codex Sinaiticus, Codex Vaticanus, and Codex Alexandrinus · 4th, 5th centuriesNo verse 37. Verse 36 is followed immediately by verse 38 and the descent into the water.
- Codex Laudianus, the earliest Greek manuscript known to carry the verse · about the 6th centuryThe confession, in a form close to the traditional one.
- Irenaeus and other second- and third-century writers · late 2nd, 3rd centuriesQuote the eunuch's confession as part of the story, so the words were known very early, whatever their origin.
- Latin witnesses and the later Greek tradition · 5th century onwardCarry the verse, with noticeable variation in its exact wording from copy to copy, a sign of a text that circulated in speech before it was fixed in writing.
Acts 8:37
“And Philip said ... - This was stated by Philip as the proper qualification for making a profession of religion. The terms are: (1) “Faith,” that is, a reception of Jesus as a Saviour; yielding the mind to the proper influences of the truths of redemption. See the notes on Mar 16:16. (2) There is required not merely the assent of the understanding, but a surrender of the “heart, the will, the affections,” to the truth of the gospel. As these were the proper qualifications then, so they are now.”
went down into the water: The mode of this baptism is disputed. Clarke thinks the eunuch probably plunged himself under the water, while Wesley says the text states nothing about immersion. Barnes notes that the Greek word for into need not mean entering the water.
Acts 8:38
“And they went down - They alighted from the chariot into the water. While Philip was instructing him, and he professed his faith in Christ, he probably plunged himself under the water, as this was the plan which appears to have been generally followed among the Jews in their baptisms; but the person who had received has confession of faith was he to whom the baptism was attributed, as it was administered by his authority.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Acts 8:38
“And they both went down - Out of the chariot. It does not follow that he was baptized by immersion. The text neither affirms nor intimates any thing concerning it.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Acts 8:39-40
carried Philip away: When they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch went on his way rejoicing. Philip appeared at Azotus, the old Ashdod, and preached as far as Caesarea, where Acts 21:8 to 9 finds him settled.
Acts 8:39
“Out of the water - ἐκ ek. This preposition stands opposed to εἰς eis, “into”; and as that may mean to, so this may mean From; if that means into, this means here out of. The Spirit of the Lord - See Act 8:29. The Spirit had suggested to Philip to go to meet the eunuch, and the same Spirit, now that he had fulfilled the design of his going there, directed his departure. Caught away - This phrase has been usually understood of a forcible or miraculous removal of Philip to some other place.”
Philip appeared at Azotus: Clarke notes that Azotus is the Old Testament Ashdod, about thirty-four miles from Gaza by Lightfoot's reckoning. Chrysostom identifies this Philip as one of the seven, since he is later found at Caesarea. Bede says his house there was still shown in his day.
Acts 8:40
“He preached to all the cities until he came to Caesarea. He says of Palestine, where it is described below that he had a house, which is shown to this day, as well as the room of his four prophesying virgin daughters.”
Bede · written before 735 · Commentary on Actspatristic
1 more voice on this verse
Acts 8:40
“Henceforth we lose sight of zealous and honored Philip, as by and by we shall lose sight even of Peter. As the chariot of the Gospel rolls on, other agents are raised up, each suited to his work. But "he that soweth and he that reapeth shall rejoice together." (See on Joh 4:31-38).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
How this psalm is built
The form: Two scenes of Philip's preaching, one to a city of Samaria and one to a single traveller on a desert road, as 8 classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| Two scenes of Philip | Philip preaches twice in this chapter, first to the crowds of a city in Samaria in verses 5 to 13 and then to one man in a chariot in verses 26 to 39. Both scenes lead to baptism, in verse 12 and verse 38, and both end in joy, with great joy in that city and the eunuch who went on his way rejoicing. Between them stand the visit of Peter and John and the rebuke of Simon in verses 14 to 25.Counted from the Berean Standard Bible text of Acts 8, The chapter's own text, verses 5 to 39. | Acts 8:5, Acts 8:8, Acts 8:12, Acts 8:26, Acts 8:38, Acts 8:39 |
| Who is astounded | The word astounded follows Simon through the Samaria scene. In verses 9 and 11 he had astounded the people of Samaria with his sorcery. In verse 13, after he believed and was baptized, Simon himself was astounded by the great signs and miracles he observed. Verses 18 to 24 show what he wanted from those signs, and Theophylact of Ohrid holds that he believed so that he too might work miracles.Counted from the Berean Standard Bible text of Acts 8, The chapter's own text, verses 9 to 24. | Acts 8:9, Acts 8:11, Acts 8:13, Acts 8:19 |
| The questions on the desert road | The meeting in verses 26 to 39 moves by questions. Philip asks Do you understand what you are reading, the eunuch replies that he needs someone to guide him, and after the passage from Isaiah he asks who is the prophet talking about. Verse 35 says Philip began with this very Scripture and told him the good news about Jesus. The last question comes at the water, What is there to prevent me from being baptized? Adam Clarke says the eunuch's question shows that he had thought deeply on the passage.Adam Clarke, Commentary on the Bible. | Acts 8:30, Acts 8:31, Acts 8:34, Acts 8:35, Acts 8:36 |
How this chapter is built
1 more paragraph on the patterns
Acts 8 opens with three short verses. Stephen is buried, a great persecution breaks out, and Saul goes from house to house to put believers in prison. Verse 4 then says the scattered believers preached the word wherever they went, and the chapter follows one of them, Philip. His work in Samaria in verses 5 to 25 includes the apostles' visit and the rebuke of Simon. His meeting with the Ethiopian in verses 26 to 39 is guided by an angel at the start and by the Spirit in the middle and at the end. Verse 40 ends with Philip preaching the gospel in all the towns until he came to Caesarea.
This site records the readings below for this chapter. Spelling and word-order differences that change no meaning are passed over.
- The Ethiopian's confession, "If thou believest with all thine heart" Acts 8:37, at the verse ↑
Keep studying
Studies15
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The context
Albert Barnes, Notes on the Book of Isaiah and Franz Delitzsch, Biblical Commentary on the Prophecies of Isaiah.
The form and classifications
Counted from the Berean Standard Bible text of Acts 8, The chapter's own text, verses 1 to 40 and Oecumenius, Commentary on Acts.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Alexander Maclaren, Expositions of Holy Scripture; Arator, ON THE ACTS OF THE APOSTLES 1; Athanasius of Alexandria, Letter 19.5; Augustine of Hippo, SERMON 49 (99).10; Bede, Commentary on Acts; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 2352: “Great Joy In the City” (lightly modernized text, CCEL edition); Cyril of Jerusalem, Catechetical Lecture 16.10; J. A. Alexander, The Acts of the Apostles Explained; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentary upon the Acts of the Apostles; John Chrysostom; John Gill; John Lightfoot, Horae Hebraicae et Talmudicae; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Oecumenius, Commentary on Acts; Theophylact of Ohrid, Commentary on Acts and William Ramsay, St. Paul the Traveller and the Roman Citizen.