Pulpit Commentary - Acts 8:1

Pulpit Commentary - Acts 8:1 - 8:40

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Pulpit Commentary - Acts 8:1 - 8:40

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This Chapter Verse Commentaries:

8:1 - 8:40

EXPOSITION

Act_8:1

There arose on that day for at that time there was, A.V.; in for at, A.V. Saul was consenting to his death. St. Paul's repeated reference to this sad episode in his life is very touching (see Act_22:2,0; 1Co_15:9; 1Ti_1:13). (For the word συνευδοκεῖν , to consent, see Act_22:20; Luk_11:48; Rom_1:32; 1Co_7:12.) Arose on that day. The phrase is manifestly the Hebrew one, àåÌääÇ îåÉéÌáÌÇ , so constantly used in Isaiah and the other prophets, not of a single day, but of a longer or shorter time, and means, as the A.V. has it, "at that time," not the particular Tuesday or Wednesday on which Stephen was killed. If St. Luke had meant to state that the persecution set in the very day on which Stephen was stoned, he would have expressed it much more pointedly, and used a different word from ἐγένετο . It is otherwise with Act_2:41 and Luk_17:31, where the context defines the meaning, and confines it to a specified day; just as the equivalent Hebrew phrase is as commonly applied to a literal day as to a time or period. The context shows which is the sense in which it is used. Here the thing spoken of, the persecution, did not take place on a day. It lasted many days. Therefore ἡμέρα means here "time." They were all scattered. Just as the wind blows the seed to a distance to fructify in different places. Except the apostles. They, like faithful watchmen, remained at their post, to confirm the souls of those disciples who for one reason or another were unable to flee (for of course the word all must not be pressed strictly), and to exhort them to continue in the faith, as St. Paul did later at Lystra, Iconium, and Antioch (Act_14:22), and to keep up the nucleus of the Church in the metropolis of Christendom.

Act_8:2

Buried for carried to his burial (the last three words in italics), A.V. Devout men; ἀνδρες αὐλαβεῖς . This word is applied to Simeon (Luk_2:25), and to the Jews who were assembled at Jerusalem on the day of Pentecost (Act_2:5), and, according to the R.T., to Ananias (Act_22:12); but occurs nowhere else in the New Testament. It is not certain, therefore, that these men were Christians, though they might be. If not, they were pious Jews, men who feared God, and still loved Stephen as being himself a devout Jew though he was a disciple. Buried. Συγκομίζω occurs only here in the New Testament; but its common use for carrying corn to a barn or granary seems to indicate that "carrying to his burial" of the A.V. is the most exact rendering. The word is said also to be applied to the acts preparatory to burial—closing the eyes, washing, anointing the body, and so on; but this meaning is less certain than that of "carrying."

Act_8:3

But for as for, A.V.; 'laid waste for he made havoc of,' A.V. From the dispersion of the disciples will flow the narrative in this present chapter. It is therefore mentioned first. From the persecution of Saul will flow the narrative in Act_9:1-43 and to the end of the book. Stephen's burial completes the preceding narrative.

Act_8:4

They therefore for therefore they, A.V.; about for everywhere, A.V. Went about; i.e. from place to place, and wherever they went they preached the Word. Διέρχομαι here is used in the same sense as in Act_8:40, and in Act_10:38; Act_17:23; Act_20:25, and elsewhere.

Act_8:5

And for then, A.V.; proclaimed unto them the Christ for preached Christ unto them, A.V. Philip; the deacon and evangelist (Act_6:7; Act_21:8), not the apostle. As regards Samaria, it is always used in the New Testament of the country, not of the city, which at this time was called Sebaste, from Σεβαστός , i.e. Augustus Caesar (see Act_25:21, Act_25:26, etc.; Joh_4:5; and Josephus, 'Ant. Jud.,' 15. Joh_7:9). Whether, therefore, we read with the T.R. πόλιν , or with the R.T. τὴν πόλιν , we must understand Samaria to mean the country, and probably the city to be the capital, Sebaste. Alford, however, with many others, thinks that Sychem is meant, as in Joh_4:5.

Act_8:6

The multitudes gave heed with one accord for the people with one accord gave heed, A.V.; the for those (things), A.V. that were spoken by Philip for which -Philip spake, A.V.; when they heard and saw the signs for hearing and seeing the miracles, A.V. Note St. Luke's favorite word, with one accord (above, Act_2:1, note).

Act_8:7

From many of those which had unclean spirits, they came out crying with a loud voice for unclean spirits, crying with loud voice, came out of many that were possessed with them, A.V.; that were palsied for taken with palsies, A.V. From many of those, etc. The R.T. is represented by the margin, but it is nonsense. The different rendering depends upon whether πνεύματα ἀκάθατα is taken as the subject to ἐξήρχετο , or as the object after ἔχοντα . In one case, πνεύματα or αὐτά must be understood after ἐχόντων , as in the A.V., which inserts with them in italics; in the other, the same word must be understood before ἐξήρχετο , as in the R.V., which inserts they. The latter construction seems right, but the sense is the same, and the A.V. is much the nearest rendering. That were palsied. The purpose and effect of miracles is here clearly shown, to attract attention, and to evidence to the hearers and seers that the workers of miracles are God's messengers, and that the Word which they preach is God's Word.

Act_8:8

Much for great, A.V. and T.R. Much joy. The joy was caused partly by the healing of their sick, and partly by the glad tidings of the gospel of peace (comp. Mat_13:20; 1Pe_1:8).

Act_8:9

Simon by name for called Simon, A.V.; the city for the same city, A.V.; amazed for bewitched, A.V. (here and in Act_8:13). Amazed. In Luk_24:22 the same word ( ἐξίστημι ) is rendered "made us astonished" in the A.V.; and in Act_2:7, Act_2:12, and elsewhere, in an intransitive sense, "were amazed." It has also the meaning of "being out of one's mind," or "beside one's self" (Mar_3:21; 2Co_5:13), but never that of "bewitching" or "being bewitched." As regards Simon, commonly surnamed Magus, from his magic arts, it is doubtful whether he is the same Simon as is mentioned by Josephus ('Ant. Jud.,'20. 7.2) as being employed by Felix the Procurator of Judaea, in the reign of Claudius (Act_23:25), to bewitch Drusfila into forsaking her husband, King Azizus, and marrying him, which she did (Act_24:24). The doubt arises from Josephus stating that Simon to be a Cypriot ( Κύπριον γένος ), whereas Justin Martyr says of Simon Magus that he was ἀπὸ κώμης λεγομένης Γίττων , a native of Gitton, or Githon, a village of Samaria. It has been thought that Gitton may be a mistake of Justin's for Citium, in Cyprus. The after history of Simon Magus is full of fable. He is spoken of by Irenaeus and other early writers as the inventor or founder of heresy.

Act_8:10

That power of God which is called Great for the great power of God, A.V. and T.R. That power of God, etc. The revised text inserts καλουμένη before μεγάλη . Origen says of Simon that his disciples, the Simoniaus, called him "The Power of God." ('Contra Cels.,' lib. 5:62, where see Delarue's note). According to Tertullian ('De Anima'), he gave himself out as the supreme Father, with other blasphemies. According to St. Jerome on Mat_24:5, he speaks of himself in different writings as the Word of God, as the Paraclete, the Almighty, the Fullness of God.

Act_8:11

They gave heed to him for to him they had regard, A.V.; amazed for bewitched, A.V.; his sorceries for sorceries, A.V.

Act_8:12

Good tidings for the things, A.V. and T.R.

Act_8:13

And for then, A.V.; also himself believed for himself believed also, A.V.; being baptized for when he was baptized, A.V.; beholding signs and great miracles wrought, he was amazed for wondered, beholding the miracles and signs which were done. Contained with ( ἢν προσκαρτερῶν ); see Act_1:14; Act_3:1-26 :46; Act_6:4; Act_10:1-48.7. St. Paul uses the word in Rom_12:12; Rom_13:6; Col_4:2; and the substantive formed from it ( προσκαρτέρησις ) once, Eph_6:18. Elsewhere in the New Testament it occurs only in Mar_3:9. But it is found in Hist. of. Sus. 6. Amazed (see note on verse 9). In Simon we have the first example of one who, having been baptized into Jesus Christ, lived to disgrace and corrupt the faith which he professed. He was an instance of the tares sown among the wheat, and of the seed which sprang up quickly being as quickly destroyed. He is an instance also of the truth of our Lord's raying, "Ye cannot serve God and mammon."

Act_8:14

The apostles (see Act_8:1). They sent unto them Peter and John. The selection of these two chief apostles shows the great importance attached to the conversion of the Samaritans. The joint act of the college of apostles in sending them demonstrates that Peter was not a pope, but a brother apostle, albeit their primate; and that the government of the Church was in the apostolate, not in one of the number.

Act_8:15

That they might receive the Holy Ghost. Why was it needful that two apostles should come down to Samaria and pray, with laying on of hands, for the newly baptized that they might receive the Holy Ghost? There is no mention of such prayer or such imposition of hands in the case of the first three thousand who were baptized. They were told by St. Peter, "Be baptized every one of you, and ye shall receive the gift of the Holy Ghost" (Act_2:38), and they were baptized, and doubtless did receive the Holy Ghost, Neither is there any mention of such things in the case of the subsequent thousands who were baptized at Jerusalem on the apostles' preaching. Why, then, was it so in Samaria? To answer this question, we must observe the difference in the circumstances. The baptisms at Jerusalem were performed by the apostles themselves. The Holy Ghost was given upon their promise and assurance. But in Samaria the preaching and the baptizing were done by the scattered disciples. There was a danger of many independent bodies springing up, owing no allegiance to the apostles, and cemented by no bonds to the mother Church. But Christ's Church was to be one—many members, but one body. The apostolate was to be the governing power of the whole Church, by the will and ordinance of Christ. Hence there was a manifest reason why, when the gospel spread beyond Judaea, these visible spiritual gifts should be given only through the laying on of the apostles' hands, and by the intervention of their prayers. This had a manifest and striking influence in marking and preserving the unity of the Church, and in marking and maintaining the sovereignty of the apostolic rule. For precisely the same reason has the Catholic and Apostolic Church in all ages (Act_19:5, Act_19:6; Heb_6:2) maintained the rite of confirmation, "after the example of the holy apostles." Besides the other great benefits connected with it, its influence in binding up in the unity of the Church the numerous parishes of the diocese, instead of letting them become independent congregations, is very great. Observe, too, how prayer and the laying on of hands are tied together. Neither is valid without the other. In this case, as at Pentecost, the extraordinary gift of the Holy Ghost was conferred. In confirmation, now that miracles have ceased, it is the ordinary and invisible grace of the Holy Spirit that is to be looked for.

Act_8:16

Had been for were, A.V.; into for in, A.V. Into the name. In seems preferable (comp. Mat_10:41, Mat_10:42). The use of the prepositions in the New Testament is much influenced by the Hebrew, through the language of the LXX. As regards baptism in the Name of the Lord Jesus, here and Act_8:39, T.R.; Act_10:48; Act_19:5, we are not to suppose that any other formula was used than that prescribed by our Lord (Mat_28:19). But as baptism was preceded by a confession of faith similar to that in our own Baptismal Service, so it was a true description to speak of baptism as being in the Name of Jesus Christ.

Act_8:18

Now for and, A.V.; the laying for laying, A.V. Act_8:19.—My hands for hands, A.V. Would to God that spiritual powers in the Church had never been prostituted to base purposes of worldly gain, and that all the servants of Christ had shown themselves as superior to "filthy lucre" as Peter and Elisha were! But the particular offence called simony has but a very faint analogy to the act of Simon.

Act_8:20

Silver for money, A.V.; to obtain the gift of God for that the gift of God may be purchased, A.V. (rightly, κτᾶσθαι is the middle voice). Silver. This is a change of very doubtful necessity; ἀργύριον , like the French argent, is frequently used for "money" generally, without any reference to the particular metal of which it is made. Sometimes, indeed, it is used in opposition to "gold," as Act_3:6 and Act_20:33, and then it is properly rendered "silver." Here the Revisers' mason, doubtless, was to reserve "money" as the rendering of χρήματα (Act_20:19, Act_20:20). St. Peter's answer is remarkable, not only for the warmth with which he repudiates the proffered bribe, but also for the jealous humility with which he affirms that the gifts of the Spirit were not his to give, but were the gift of God (see Act_3:12-16).

Act_8:21

Before God for in the sight of God, A.V. Thou hast neither part nor lot. The "covetous shall not inherit the kingdom of God" (1Co_6:10; comp. Psa_10:3; Luk_16:14; 1Ti_3:3). The phrase, ἐν τῷ λόγῳ τούτῳ , rendered in this matter, seems to be more fitly rendered in the margin, "in this Word," i.e. the Word of life, the Word of salvation, which we preach (see Act_5:20; Act_10:36; Act_13:26).

Act_8:22

The Lord for God, A.V. and T.R.; thy for thine, A.V.; shall for may, A.V. Repent. The terrible words, "Thy money perish with thee," had not expressed Peter's wish for his destruction. But they were the wounds of a friend speaking sharp things to pierce, if possible, a callous conscience. In the hope that that conscience had been pierced, he now urges repentance. And yet still, dealing skilfully with so bad a case, he speaks of the forgiveness doubtfully, "if perhaps." The sin was a very grievous one; the wound must not be healed too hastily. "There is a sin unto death."

Act_8:23

See for perceive, A.V. In the gall of bitterness, etc. The passage from which both this expression and the similar one in Heb_12:15 are taken is manifestly Deu_29:18, where the Greek of the LXX. has, ῥίζα ἄνω φύουσα ἐν χολῇ καὶ πικρίᾳ . The context there also shows conclusively that the "gall and bitterness" ("wormwood," A.V.) of which Moses speaks is the spirit of idolatry or defection from God springing up in some professing member of the Church, and defiling and corrupting others, as it is expounded in Heb_12:15, Heb_12:16. This, as St. Peter saw, was exactly the case with Simon, whose heart was not straight with God, but "had turned away from him," as it is said in Deuteronomy. Though baptized, he was still an idolater in heart, and likely to trouble many. "The gall of bitterness" is the same as "gall and wormwood," or "bitterness." "Gall," or "bile," is in classical Greek and other languages a synonym for "bitterness," especially in a figurative sense (see Lam_3:15, Lam_3:19— πικρία καὶ χολή , LXX.). The uncommon phrase, the bond of iniquity, seems to be borrowed from Isa_58:6, where the LXX. have the same words, λύε πὰντα σύνδεσμον ἀδικίας , "loose the bands of wickedness," A.V. Simon was still bound in these bands.

Act_8:24

And Simon answered for then answered Simon, A.V.; for me to the Lord for to the Lord for me, A.V.; the for these, A.V. Pray ye, etc.; addressed to both Peter and John, who were acting together, and whose prayers had been seen to be effectual (verse 15) in procuring the gift of the Holy Ghost. In like manner, Pharaoh, under the influence of terror at God's judgments, had asked again and again for the prayers of Moses and Aaron (Exo_8:8, Exo_8:28; Exo_9:27, Exo_9:28; Exo_10:16, Exo_10:17, etc.). But in neither ease was this an evidence of true conversion of heart.

Act_8:25

They therefore for and they, A.V.; spoken for preached, A.V.; to many for in many, A.V.

Act_8:26

But an angel for and the angel, A.V.; the same is for which is, A.V. An angel. "The angel," as in A.V., is right, just as ὄνομα Κυρίου (Mat_21:9; Mat_23:1-39. 39; Luk_19:38, etc.) and äåÈäÉéÀ îùÑÅ in Hebrew mean "the Name of the Lord," not "a Name" (see Act_5:19; Act_7:31, notes). The south, meaning that part of Judaea which was called "the south country;" Hebrew áâÆðÌÆäÇ (Gen_20:1; Gen_24:62; etc.). This is generally rendered in the LXX. by πρὸς λίβα or πρὸς νότον . But in 1Sa_20:41, in Symraachus, μεσηνβρία stands as the rendering of áâÆðÌÆçÇ . As regards the words, the same is desert, it is observable that in Num_31:1 and Deu_34:3 ἔρημος is the LXX. rendering of îáÆðÆçÇ , and that part of the country is called "the wilderness of Judaea." The words of the angel, therefore, mean, not that Gaza is desert, nor that the read itself is desert, but that the country to which he was directing Philip's journey was part of that known as the desert; αὕτη does not refer to ὁδός or to Γάζα , but to χώρα , understood as contained in ἔρημος . The meaning of the whole sentence I take to be as follows:—"Take thy journey in [or, 'by'] the south [comp. Luk_15:14; Act_5:15; Act_11:1; Act_13:1-52. lids far as [ ἐπί , 'notans locum vel terminum ad quem' (Schleusner)] the road that goes from Jerusalem to Gaza, where the country is desert." Philip was to proceed from Samaria along the south country till he came to where the Jerusalem road met his road. That district, he is reminded, was desert, part, i.e., or the desert of Judaea. The spot was probably selected for that very reason, as affording the privacy necessary for the eunuch to read in his chariot, and for Philip to join him and expound the Word of God to him. Chrysostom (followed by others) takes κατὰ μεσημβρίαν in the sense of "at noonday in the most violent heat," though he also renders it "southwards" (Hem., 19.).

Act_8:27

Was over for had the charge of, A.V.; who for and, A.V. Candace. According to Pithy, the queens of Ethiopia, who reigned at Meroe, were so named through a long course of years ('Nat. Hist.,' Act_6:2,Act_6:5 -37). Dion Cassius speaks of a warlike Queen of Ethiopia of that name, who was brought to terms by Caius Petronius in the year A.U.C. 732 (54.5, 4). Eusebius says that the custom still continued in his day of the Ethiopians being governed by a queen. Had come to Jerusalem, etc. He was doubtless a proselyte of the gate. Eusebius, in the place above cited, speaks of him as the first Gentile convert, and as the first fruits of the faithful in the whole world. He adds, as Irenaeus before him had hinted (3. 12.8), that he is reported to have preached the gospel to the Ethiopians, by which the prophecy of Psa_68:31 was fulfilled. Later traditions speak of Candace as baptized by him.

Act_8:28

And he was for was, A.V.; was reading for read, A.V.; Isaiah for Esaias, A.V., the Hebrew for the Greek form. The diffusion of the Holy Scriptures among the Gentiles by means of the Jewish dispersion and the facility given to Gentiles for reading the Scriptures by their translation into Greek at Alexandria, and by the universal use of the Greek language through the conquests of Alexander the Great, are striking instances of the providence of God working all things after the counsel of his own will.

Act_8:29

And for then, A.V.

Act_8:30

Ran for ran thither, A.V.; reading-Isaiah the prophet for read the prophet Esaias, A.V. and T.R. Heard him. He was reading aloud. In Hebrew, the word for "to read" ( àøÈ÷È ) means "to call," "to proclaim aloud." Hence the keri, that which is read, as distinguished from the cethib, that which is written. Reading Isaiah the prophet. The same providence which sent Philip to meet him in the desert doubtless directed his reading to the fifty-third chapter of the great evangelical prophet.

Act_8:31

One shall for man should, A.V. and T.R.; he besought Philip to come up and sit with him for he desired Philip that he would, etc., A.V. He besought, etc. The humility and thirst for instruction of this great courtier are very remarkable, and the instance of the joint use of the written Word and the living teacher is noteworthy.

Act_8:32

Now the place for the place, A.V.; was reading for read, A.V.; as a lamb … is dumb for like a lamb dumb, A.V.; he openeth not for opened he not, A.V. As a lamb … is dumb. The A.V. of this clause seems to me preferable as a rendering of the Greek, though the Hebrew has äîÈìÈàÆïÆ , "is dumb." But this may be rendered "which is dumb." As regards the word περιοχή , rendered place, and considered as the antecedent to which, the use of it by Cicero ('Ad Attic.,' 13.25) for a whole paragraph, and the employment in the Syriac Version of this passage of the technical word which denotes a "section" or "paragraph," and the Vulgate rendering, Locus … quem (Schleusner), as well as the etymology of the word, which means "a circuit," or "circumference," within which something is contained—all strongly point to the rendering in the text. Meyer, however, and others make τῆς γραφῆς the antecedent to ἥν , and construe, "The contents of the Scripture which he was reading," and refer to 1Pe_2:6.

Act_8:33

His generation who shall declare? for and who shall declare his generation? A.V. and T.R. The preceding quotation is taken verbatim from the LXX., which, however, varies somewhat from the Hebrew. In this verse, for the Hebrew as rendered in the A.V., "He was taken from prison and from judgment," the LXX. has, "In his humiliation his judgment was taken away," having evidently read in their copy åÉèôÈùÑÀíÄ åÉøöÀòÉíÅ , or perhaps åÉøöÀòáÀ , "Through [or, 'in'] his oppression [humiliation] his judgment was taken away." Mr. Cheyne translates the Hebrew, "Through oppression and through a judgment [sentence] he was taken "away [to death]." For the Hebrew of the A.V., "He was cut off out of the land of the living," the LXX. has, "His life is taken from the earth," where they must have read åÉéçÇ , "his life," as the subject of the verb, instead of îééÌÄçÇ , the living, taken in construction with öøÆàÆ , the earth. The differences, however, are not material in regard to the general meaning of the passage. His generation who shall declare? The explanation of this difficult expression belongs tea commentary on Isaiah. Here it must suffice to say that the explanation most in accordance with the meaning of the Hebrew words ( çÇçÅùÒéÀ and åÉøåÉã ), with the context, and with the turn of thought in Isa_38:10-12 and Jer_11:19, is that given in the 'Speaker's Commentary:' "Who will consider, give serious thought to, his life or age, seeing it is so prematurely cut off?" which is merely another way of saying that Messiah should "be cut off" (Dan_9:26)" from the land of the living, that his Name be no more remembered" (Jeremiah, as above). It was the frustration of this hope of Jesus being forgotten in consequence of his death that so troubled the Sanhedrim (Act_5:28).

Act_8:34

Other for other man, A.V. The eunuch's intelligent question gave Philip exactly the opening he required for preaching to him Jesus, the Messiah of whom all the prophets spake by the Holy Ghost (1Pe_1:10, 1Pe_1:11).

Act_8:35

And for then, A.V.; beginning from this Scripture for began at the same Scripture, A.V.; preached for and preached, A.V.

Act_8:36

The way for their way, A.V.; saith for said, A.V.; behold for see, A.V. Here is water. "When we were at Tell-el-Hasy, and saw the water standing along the bottom of the adjacent wady, we could not but remark the coincidence of several circumstances with the account of the eunuch's baptism. This water is on the most direct road from Belt Jibrin (Eleutheroplis) to Gaza, on the most southern road from Jerusalem, and in the midst of a country now 'desert,' i.e. without villages or fixed habitations. There is no other similar water on this road". There were three roads from Jerusalem to Gaza, of which the one above described still exists, "and actually passes through the desert". What doth hinder me to be baptized! This question clearly shows that the doctrine of baptism had formed part of Philip's preaching, as it had of Peter (Act_2:18).

Act_8:37

The whole of Act_8:37 of the A.V. is omitted in the R.T., on the authority of the best existing manuscripts. But on the other hand, Irenaeus, in the third book against Heresies, Act_12:8, distinctly quotes a portion of this verse. The eunuch, he says, when he asked to be baptized said, Πιστεύω τὸν υἱὸν τοῦ Θεοῦ εἴναι τὸν Ιησοῦν Χριστόν : and Cyprian, in his third book of Testimonies, 43., quotes the other part of the verse. In proof of the thesis that "whoever believes may be immediately baptized," he says, "In the Acts of the Apostles [when the eunuch said], Behold water, what doth hinder me to be baptized? Philip answered, If thou believest with all thine heart, thou mayest." So that in the second and third centuries, long anterior to the oldest existing manuscripts, this entire verse must have been found in the codices both of the Greek and Latin Churches.

Act_8:38

Both went down for went down both, A.V. Nothing can be more graphic than the simple narrative of this interesting and important baptism. Surely Luke must have heard it from Philip's own mouth (see Act_21:8-10).

Act_8:39

Came up for were come up, A.V.; and the eunuch for that the eunuch, A.V.; for he went for and he went, A.V. The eunuch made no attempt to follow Philip, but went on his road to Egypt, his whole heart filled with the new joy of Christ's salvation.

Act_8:40

He preached the gospel to all the cities for he preached in all the cities, A.V. The sudden rapture of Philip by the Spirit, and his transportation to Azotus, or Ashdod, reminds us forcibly of 1Ki_18:12, and of the successive journeys of Elijah just prior to his translation. In Philip's case we may suppose a kind of trance, which was not ended till he found himself at Azotus. Passing through. For διέρχομαι (there rendered "went about"), see 1Ki_18:4, note. To Caesarea; where we find him domiciled (Act_21:8). Such coincidences, appearing in the narrative without any explanation, are strong marks of truth. "He journeyed northward from Ashdod, perhaps through Ekron, Ramah, Joppa, and the plain of Sharon" (Meyer).

HOMILETICS

Act_8:1-8

The fruits of persecution.

Persecution is Satan's instrument for checking and, if possible, destroying the truth of God. Our Savior reminds us, in the sermon on the mount, how the prophets, who spake to the people in the Name of God, had been persecuted of old; and foretold how the prophets and wise men and scribes whom he would send should, in like manner, be scourged and persecuted, killed and crucified. And the history of the Church, from the first imprisonment of the apostles related in Act_4:1-37. down to the present day, shows the truth of the prediction. Some of the springs and causes of persecution were noted in the homiletics on Act_4:1-31. Our attention shall now be turned to the fruits of persecution.

I. THE FIRST EFFECT OF THE PERSECUTION THAT AROSE UPON THE DEATH OF STEPHEN WAS THE DISPERSION OF THE DISCIPLES. In accordance with the Lord's directions (Mat_10:23), they fled, to save their lives, from the city of Jerusalem to the neighboring cities of Judaea and Samaria. But wherever they went they preached the Word. Thus the immediate effect of the persecution raised at Jerusalem for the extirpation of the faith of Jesus Christ was that that faith was carried into cities and districts and countries where it might never have been heard of but for the persecutions. Samaria heard the gospel; it was deposited in the heart of the eunuch for dissemination in Ethiopia. From Azotus to Caesarea it was proclaimed aloud. It passed on to Phoenicia and Cyprus and Antioch. It took deep root in Antioch, and was passed on from thence through all Asia and on into Europe.

II. ANOTHER EFFECT OF THE PERSECUTION WAS THE BREAKING DOWN OF OPPOSING BARRIERS OF HABIT, OPINION, AND PREJUDICE. If the rulers and priests, the scribes and Pharisees, had accepted the gospel, it might have been a very hard matter to separate it from circumcision and from the temple and from exclusive Judaism. It might have been very long before Jewish Christians would have turned in a spirit of love and brotherhood to their Samaritan neighbors, or sent a messenger to Ethiopia, or planted the first community who called themselves Christians in the great heathen city of Antioch. Endless scruples, hesitations, difficulties, would have barred the way. But persecution quickened with a marvelous impulse the logic of reason and benevolence, ay, and of faith too. By the force of circumstances, the persecuted disciples, expelled from country and home by their own flesh and blood, found themselves drawn into the closest bonds with those who were not Jews, and as it were compelled to tell them of the love of Jesus, and then to feel that that love made them both one. It would have taken generations, perhaps, to do what persecution did in a day. Persecution cut the Gordian knot which the fingers of human reason would, perhaps, never have untied; and the great persecutor himself might never have become the great chief and prince that he was in the Church of the Gentiles, had it not been fur the part that he had played in persecuting it in times past.

III. NOR MUST WE OVERLOOK THE INFLUENCE OF PERSECUTIONS WHEN ENDURED IN THE TRUE MARTYR'S SPIRIT, IN DEEPENING AND HEIGHTENING THE FAITH, THE ZEAL, AND THE LOVE OF THE DISCIPLE. The fire of the spiritual life in the soul of the saint burns brightest in the darkest hours of earthly tribulation. The love of Christ, the hope of glory, the preciousness of the gospel, are never, perhaps, felt in their living power so fully as when the lights and fires of earthly joy and comforts are extinguished. Then, in the presence, so to speak, of Christ's unveiled power and glory, charity and boldness, zeal and self-sacrifice, are at their highest pitch, and the making known to others the glad tidings of great joy seems to be the only thing worth living for. So that the fruit of persecution is to be seen in a noble army of martyrs and confessors, qualified to the very highest extent, and eager in the very highest degree, to preach far and wide the unsearchable riches of Christ, and in extraordinary accessions to the numbers of the persecuted Church.

IV. OTHER FRUITS OF PERSECUTION, SUCH AS EXHIBITING TO THE EYES OF THE WORLD THE REALITY OF THAT RELIGION WHICH THEY DESPISE, HOLDING UP TO ITS ADMIRATION THE TRUE CHARACTERS OF THOSE WHOM IT PERSECUTES, AND SHOWING THE HOPELESSNESS OF STAMPING OUT THAT FIRE WHICH IS FED FROM THE LIVE COALS OF GOD'S ALTAR IN HEAVEN, AND MANY MORE, IT WOULD RE EASY TO ENUMERATE.

But these must suffice to teach us that the malice of Satan is no match for the power of God; but that the Church will eventually shine forth in all the brighter beauty of holiness for the efforts that have been made for her disfigurement and utter overthrow.

Act_8:9-24

The first heretic.

The appearance of Simon Magus in the list of the first converts to the faith, and his enrolment among the baptized members of the Church, must not be overlooked or passed hastily by, if we would profit by the exhaustive teaching supplied by the Acts of the Apostles for the use of the Church in all ages. When the student of Church history begins his studies expecting to find a record of faith and holiness, and to trace the triumphant victories of truth over falsehood through a succession of ages, and to feast his mind with the wise words and the righteous works of a succession of saints, he is soon disappointed and pained to find that Church history brings him into contact with some of the worst phases of human nature. The human mind never shows to greater disadvantage than when its contact with Divine truth stirs up all the foul sediment at the bottom of it, and suggests forms of deceit and duplicity, and varieties of impurity and dishonesty, and specialties of baseness and selfishness, which could have had no existence but for such contact with what is spiritual and heavenly. We might have been prepared for the rejection of truth by the children of the wicked one, and even for those acts of hatred and violence by which unbelief seeks to put out the light of truth. Apostles in prison, and Stephen lying lifeless on the ground, and a Sanhedrim of priests and scribes and elders solemnly forbidding the preaching of the gospel, are events that we might have anticipated, and which, though they shock, do not so much surprise us. But a reception of the truth of the gospel going so far as to lead the receiver to holy baptism, and yet immediately allied with sordid motives, and coexisting with imposture and sorcery, and issuing in a life devoted to the depravation of the gospel and to the hindering of men's salvation, is an unexpected and a perplexing phenomenon. And yet it is the history of most heresies. Even in those days when the profession of the faith of Christ subjected men to persecution, and when the Christian body was a comparatively small one with a strongly defined character of purity and holiness, we find men joining the Church's ranks only to pollute them, and then to separate themselves and to found some accursed heresy. Either the motive was vile from the first, or the restraints imposed by Christianity were found too severe for the half-converted heart, and the heresy was framed to reconcile the claims of the reason which was convinced with those of the passions which refused to be subdued. Simon appears to have been chiefly attracted and overawed by the miracles which he saw wrought in the Name of Christ. It then occurred to him that he might pursue his old career of sorcery more successfully than ever if he could obtain some partnership in the thaumaturgy which had astonished him. He anticipated richer harvests of gain as a Christian conferring spiritual powers by the laying on of hands than as a magician amazing men by his sorceries. And so he offered Peter money. The frothy levity of his nature was shown as much by his terror at Peter's rebuke as it had been by his offer of a bribe to the apostle. And this rapid succession of sorcery, belief, baptism, simony, confusion, was the sure index of a heart still held fast by the bonds of iniquity, and the natural prelude to a life of base cunning, using holy things for base purposes of unholy gain. The career of Simon, as of many of the early heretics whom the Fathers denounce with such terrible severity, seems to leave us this lesson—that contact with holy things, if it does not convert, hardens the heart; that the light of Christ, if it does not purify the soul, plunges it into deeper darkness; and that familiarity with spiritual powers, which does not subdue and sanctify, has a tendency to stimulate the intelligence only to give it access into lower depths of intellectual wickedness and more deadly sin.

Act_8:25-40

The Word written preparing the way for the Word preached.

The conversion of the Ethiopian eunuch is a great text on missionary work. It illustrates with singular force and clearness the double need of the Bible and the preacher to bring men to the knowledge of Christ crucified. Without the evangelist to teach him, this seeker after truth might long have groped in vain after the meaning of the prophet; and if his mind had not been exercised by musings on the prophet, the evangelist would neither have had the opportunity to teach nor would his teaching have had such success. It was the concurrence of the two that brought this illustrious convert within the gates of the city of God. Hence the conclusion that the written Word and the preached Word are concurrent factors in the conversion of men to God; that both are necessary, and that neither of them can safely be dispensed with. The written Word, being "given by inspiration of God," is, as far as it goes, perfect and infallible, and yet it is not of itself sufficient. The preached Word, albeit far inferior, as being liable to error, imperfect and fallible, is yet necessary as the complement of the testimony of Scripture. The written Word stands immovable, the touchstone of truth, the standard of doctrine, the referee in doubt, the pattern and model, the crucible of error, the court of final appeal in all controversies of faith. The preached Word varied, modified, by circumstances of time and place, drawing its coloring, its clothing, its fashion, from its immediate surroundings, presents the eternal truth in the garb most suited to the wants and capacities of those with whom it deals. But in doing this it is liable to err. Then the sole appeal is to the written Word of God. All teaching not in accordance with it, however venerable for age and for the authority by which it is supported, must be mercilessly cut off. Blessed is that Church whose doctors explain but never darken the revelations of Holy Scripture. Blessed are the people whose teachers guide them into the meaning of Holy Scripture, but never turn them from it. Happy is that disciple whose mind, being deeply imbued with the truths of the Word of God, is aided by a faithful evangelist to adjust those truths in their true proportion and relation to each other, and to fill up their interstices with harmonious and homogeneous materials. As regards missionary work, the lesson is, sow the Bible broadcast to prepare the way for the foot of the missionary. Let the version of the Holy Scriptures given to each nation in his own tongue be to the modern world what the version of the LXX. was to the old; so that the evangelist may find the ground already ploughed, and ready to receive the seed of eternal life, when he preaches the salvation which is by Jesus Christ.

HOMILIES BY W. CLARKSON

Act_8:1-4

Perversion and restoration.

These verses suggest—

I. HOW FAR FROM RIGHT FEELING WILL WRONG THOUGHTS LEAD MEN ASTRAY.

"Saul was consenting [rejoicing] unto his death" (Act_8:1). "Saul made havoc of [was ravaging] the Church," etc. (Act_8:3). The death of the first martyr, which was so utterly shameful to those who compassed it, and so deeply regrettable from a human estimate, was, in the eyes of Saul, a thing in which to triumph with savage pleasure. And this dreadful satisfaction of his grew out of strong religious convictions—he hated Stephen so passionately because he clung to "the Law" so tenaciously. Nor was this his only manifestation of distorted feeling. He was not satisfied with the stoning of Stephen; he joined heartily in the persecution which broke up Christian families and caused their general dispersion (Act_8:2), himself being the most prominent agent of the council; neither ordinary humanity, nor the gentleness which should come with a liberal education, nor the tenderness which is due to womanly feeling, laying any restraint upon him. Every wiser, kinder, more generous sentiment was lost in a violent, relentless, unpitying fanaticism. So does error pervert the mind and distort the impulses and abuse the energies of the soul. Before we lend ourselves to any cause, before we plunge into any strife, let us very carefully and devoutly weigh the question whether we are really right, whether our traditions are not leading us astray as men's inherited notions have led them astray from the truth, whether, before we act with a burning zeal, we must not alter our position or even change our side. Not till we have an intelligent assurance that we are in the right should we act with enthusiasm and severity; else we may be cherishing feelings and doing actions which are diabolical rather than Divine.

II. How MUCH HOLY EARNESTNESS MAY BE CALLED TO SUFFER, The Christians of those early times were called:

1. To sympathize, with painful intensity, with a suffering man. If Saul was consenting to his death, with what lacerated and bleeding hearts did his Christian friends see the first martyr die! They" made great lamentation over him" (Act_8:2).

2. To be distressed for a bereaved and weakened Church. The cause of Christ could ill spare (so they would naturally feel) such an eloquent and earnest advocate as he whose tongue had been so cruelly silenced; they must have lamented the loss which, as men bent on a high and noble mission, they had sustained.

3. To endure serious trouble in their own circumstances. There was "great persecution … and they were all scattered abroad" (Act_8:1). This must have involved a painful severance of family ties and a serious disturbance in business life. Holy earnestness has similar sufferings to endure now.

(1) Its personal attachments are peculiarly deep and its sympathies peculiarly strong. When injury or death comes to the objects of them, there is corresponding pain and sorrow of soul.

(2) It is often deeply distressed for the cause of Christ in its times of loss, weakness, wrong.

(3) It suffers, in virtue of its fidelity, from the scorn, the opposition, the persecution, in some form or other, of those who are the enemies of God and truth. But, thus doing, it treads closely in the footsteps of the best of men, and in those of the Divine Master himself. And thus suffering with him, it will be crowned with his honor and joy (Rom_8:17; 2Ti_2:12; 1Pe_4:13).

III. HOW WONDROUSLY GOD OVERRULES EVERYTHING. (Act_8:4.) He:

(1) used the machinations of the enemy and

(2) recompensed the faithfulness of the suffering Church by causing the dispersion of the disciples to result in "the furtherance of the gospel." What misguided men hoped would be a death-blow to the new "way" proved to be a valuable stroke on its behalf, increasing the number of its active witnesses, and multiplying its adherents largely. So shall it be with the evil designs of the wicked; they will be made to subserve the gracious purposes of God.

1. How vain and foolish, as well as guilty, is it to fight against God!

2. How confidently may we who are co-workers with him await the issue! The angry and threatening storm which is on the horizon will perhaps only speed the good vessel of the truth and bring her sooner to the haven.—C.

Act_8:5-25

Success and disappointment in Christian work.

I. A LARGE MEASURE OF SUCCESS. We must consider:

1. The special obstacles in the way, viz.

(1)the people of Samaria were to some extent alien; they were likely to be less friendly than those who were wholly foreign, for their connection with the Jews as their near neighbors had led to the bitterest jealousies and animosities.

(2) They were under the spell of a skilful and powerful impostor (Act_8:9-11).

2. The means by which success was gained.

(1) Philip presented to the people the one great truth which they needed to know: he "preached Christ unto them" (Act_8:5). Obstacles must be mighty indeed if there are not found hearts to respond when a once crucified, now exalted Savior is preached, whose death is the sacrifice for sin, and who offers himself to our souls as our living Lord and unchanging Friend.

(2) The preached truth was confirmed by striking and gladdening proofs of Divine power: they gave heed," seeing the miracles which he did" (Act_8:6); and great wonders were wrought in their midst, so numerous and beneficent that "there was great joy in that. city."

3. The magnitude of the success.

(1) They gave unanimous attention: "with one accord they gave heed" (Act_8:6).

(2) They believed and avowed their faith: "they were baptized, both men and women" (Act_8:12).

(3) The impostor himself made profession of faith (Act_8:13).

4. Confirmation of it, both human and Divine.

(1) Human: the apostles sent down Peter and John, who witnessed and owned the work as genuine (verses 14, 15).

(2) Divine: the Holy Ghost descended upon them, in (doubtless) miraculous bestowments (verse 17).

II. A SERIOUS DISCOURAGEMENT. There is no more disheartening blow which can fall on the heart of an earnest Christian worker than to find that his converts have not really changed their mind, but only their creed. Very bitter must have been the cup to the Christian community in Samaria when Simon made the miserable exhibition of himself recorded in the text (verses 18, 19). Either he had been utterly insincere throughout, or, as is more likely, he was convinced that Philip and the apostles were masters of some great powers he had not been able to gain; but completely mistook the character of their mission, thinking they were out on an errand of self-aggrandizement. Whether Simon's was a guilty simulation or a blasphemous error, it was rebuked with an almost terrible severity (verses 20-23), which evidently affected and even affrighted the sorcerer (verse 24). In tones of unwonted sternness, such as the occasion required, Peter rejected the infamous proposal to receive money for the impartation of Divine power, and assured Simon that he was still in the very depth of folly and of sin, from which nothing but repentance could deliver him.

1. We also may have a large measure of success in our work. We have all the materials of success, if we will use them: the needed saving truth; the beneficent agencies which spring from Christian sources, and which commend the Christian cause; the presence in the Church of the Holy Spirit of God.

2. We shall always be liable to disappointment. Some whom we believe to be possessed of the truth and to be brought beneath its vital power will prove to be only just touched by it, or to be mere pretenders and deceivers.

3. Spite of painful drawbacks, we may thank God for good work done. It was with joyous and grateful hearts, we may be sure, that the apostles "returned to Jerusalem" (verse 25). They had not forgotten Simon's defection; they would never forget that disappointing moment when he made his humiliating offer. But, after all, he was in the dark and far background; in front of him and in full view of their gladdened souls was the testimony they had borne for their Master, the Church they had gathered, the good work they had wrought in Samaria.—C.

Act_8:26-40

The Christian teacher and disciple.

We have an interesting and instructive instance of one man submitting himself to the teaching of another, and deriving from him a sudden transforming influence which most beneficially affected his whole after-life. Such teaching might well come ultimately from God, as in truth it did; for we learn—

I. THAT THE CHRISTIAN TEACHER IS TO PLACE HIMSELF CONTINUALLY UNDER DIVINE DIRECTION. Philip had some advantages which we do not now enjoy. "The angel of the Lord spake unto him" audibly (Act_8:26), and gave him definite instructions whither he should go: "Arise, and go toward the south," etc. "The Spirit said unto Philip, Go near, and join thyself," etc. (Act_8:29). When his work was finished here," the Spirit of the Lord caught away Philip''" (Act_8:39). But though we have, not now these outward, unmistakable manifestations, we have "the mind of Christ we may consult and know his will, if

(1) we intelligently and devoutly study his Word,

(2) unselfishly regard the leadings of his providence,

(3) earnestly ask for the promptings of his Divine Spirit. We are earnestly to desire to go only where we are sent of God, to address ourselves to these whom he would have us influence, and to stay no longer than he has work for us to do there.

II. THAT CHRIST HAS SUBJECTS TO SECURE FOR HIS KINGDOM OTHER THAN THOSE WE SHOULD HAVE EXPECTED. Which of the apostles would have imagined that the next convert to Christianity at this time would be "a man of Ethiopia, a eunuch of great authority," etc. (Act_8:26)? Yet such was the mind of Christ. We are too apt to think we can tell whence the disciples will be drawn, by whom the table will be furnished with guests. But our Master has surprises for us here as elsewhere. We must not, in thought, limit the range of his redeeming love or converting power. It may not be the poor in need of some enrichment, but the rich in need of some higher wealth; not the lowly wanting some honor, but the honorable craving some truer dignity; it may not be the children of privilege familiar with the truth, but the sons of ignorance or superstition, or even the children of infidelity far from the wisdom of God;—it may be these and not those whom the Lord of love and power means to call and win and bless.

III. THAT GOD HAS MUCH ENLIGHTENMENT TO IMPART THROUGH HUMAN AGENCY. Here is human ignorance and misapprehension (Act_8:30): a sense of utter helplessness without guidance from some friendly hand (Act_8:31); invitation to him that knows and will explain (Act_8:31). Without the enlightenment which some men have it in their power to impart, everything is dark, meaningless, obscure, perplexing,—facts in nature laws of God, utterances of the Divine Word. Then comes the illuminating flash, and the mists roll away, the objects are clear in the sunlight, the path is plain. How wise to seek, how excellent to render, the light which, by God's kind blessing, one human mind may shed on the highest of themes into the most troubled souls!

IV. THAT THE SACRIFICIAL SUFFERINGS OF CHRIST ARE THE GRAND THEME OF THE CHRISTIAN TEACHER. (Act_8:32-35.) What passage in all the Hebrew Scriptures could Philip have preferred to this as a text for his teaching? This supreme fact in the history of our race is the theme on which to dwell, in which to find a deepening interest, from which to draw motive and inspiration, with which to fascinate the people, to which to be continually returning.

V. THAT THE CONVINCED DISCIPLE SHOULD FORTHWITH AVOW HIS CONVICTION IN THE APPOINTED WAYS. (Act_8:36-38.)

VI. THAT THE FULL RECEPTION OF CHRISTIAN TRUTH WILL BE FOLLOWED BY DEEP AND ABIDING JOY. (Act_8:39.) "He went on his way rejoicing."

VII. THAT THE CHRISTIAN TEACHER MAKES SUCCESS AN INSPIRATION TO FURTHER HOLY ACTIVITY. (Act_8:40.)&mdas