Acts 8 — with JFB Commentary
The King James text with the Jamieson-Fausset-Brown commentary (1871, public domain) directly beneath the verses it explains. Verses without a JFB note stand alone.
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1And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.
CHAPTER 8
Ac 8:1-4. Persecution Continued, in Which Saul Takes a Prominent Part--How Overruled for Good.
1. Saul was consenting unto his death--The word expresses hearty approval.
they were all scattered abroad--all the leading Christians, particularly the preachers, agreeably to their Lord's injunctions (Mt 10:23), though many doubtless remained, and others (as appears by Ac 9:26-30) soon returned.
except the apostles--who remained, not certainly as being less exposed to danger, but, at whatever risk, to watch over the infant cause where it was most needful to cherish it.
2And devout men carried Stephen to his burial, and made great lamentation over him.
2. and devout men--pious Jews, probably, impressed with admiration for Stephen and secretly inclined to Christianity, but not yet openly declared.
3As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.
3. Saul ... entering into every house--like as inquisitor [Bengel].
haling men and women, &c.--See his own affecting confessions afterwards (Ac 22:4; 26:9, 10; 1Co 15:9; Ga 1:13; Php 3:6; 1Ti 1:13).
4Therefore they that were scattered abroad went every where preaching the word.
4. they that were scattered abroad went everywhere preaching--Though solemnly enjoined to do this (Lu 24:47; Ac 1:8), they would probably have lingered at Jerusalem, but for this besom of persecution which swept them out. How often has the rage of Christ's enemies thus "turned out rather unto the furtherance of the Gospel" (see Php 1:12, 13).
5Then Philip went down to the city of Samaria, and preached Christ unto them.
Ac 8:5-25. Success of Philip's Preaching in Samaria--Case of Simon Magus.
5. Then Philip--not the apostle of that name, as was by some of the Fathers supposed; for besides that the apostles remained at Jerusalem, they would in that case have had no occasion to send a deputation of their own number to lay their hands on the baptized disciples [Grotius]. 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. "It furnished the bridge between Jerusalem and the world" [Baumgarten].
6And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.
6-8. the people with one accord gave heed to ... Philip--the way being prepared perhaps by the fruits of our Lord's sojourn, as He Himself seems to intimate (see on Joh 4:31-38). But "we may mark the providence of God in sending a Grecian, or a Hellenistic Jew, to a people who from national antipathy would have been unlikely to attend to a native of Judea" [Webster and Wilkinson].
7For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed.
6-8. the people with one accord gave heed to ... Philip--the way being prepared perhaps by the fruits of our Lord's sojourn, as He Himself seems to intimate (see on Joh 4:31-38). But "we may mark the providence of God in sending a Grecian, or a Hellenistic Jew, to a people who from national antipathy would have been unlikely to attend to a native of Judea" [Webster and Wilkinson].
8And there was great joy in that city.
6-8. the people with one accord gave heed to ... Philip--the way being prepared perhaps by the fruits of our Lord's sojourn, as He Himself seems to intimate (see on Joh 4:31-38). But "we may mark the providence of God in sending a Grecian, or a Hellenistic Jew, to a people who from national antipathy would have been unlikely to attend to a native of Judea" [Webster and Wilkinson].
9But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one:
9-13. used sorcery--magical arts.
some great one ... the great power of God--a sort of incarnation of divinity.
10To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.
9-13. used sorcery--magical arts.
some great one ... the great power of God--a sort of incarnation of divinity.
11And to him they had regard, because that of long time he had bewitched them with sorceries.
9-13. used sorcery--magical arts.
some great one ... the great power of God--a sort of incarnation of divinity.
12But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.
9-13. used sorcery--magical arts.
some great one ... the great power of God--a sort of incarnation of divinity.
13Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
9-13. used sorcery--magical arts.
some great one ... the great power of God--a sort of incarnation of divinity.
14Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:
14-17. the apostles ... sent Peter and John--showing that they regarded Peter as no more than their own equal.
15Who, when they were come down, prayed for them, that they might receive the Holy Ghost:
14-17. the apostles ... sent Peter and John--showing that they regarded Peter as no more than their own equal.
16(For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)
14-17. the apostles ... sent Peter and John--showing that they regarded Peter as no more than their own equal.
17Then laid they their hands on them, and they received the Holy Ghost.
14-17. the apostles ... sent Peter and John--showing that they regarded Peter as no more than their own equal.
18And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money,
18-24. offered them money--Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.
19Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.
18-24. offered them money--Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.
20But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.
18-24. offered them money--Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.
21Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.
18-24. offered them money--Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.
22Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.
18-24. offered them money--Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.
23For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.
18-24. offered them money--Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.
24Then answered Simon, and said, Pray ye to the LORD for me, that none of these things which ye have spoken come upon me.
18-24. offered them money--Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.
25And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.
25. and they--Peter and John.
when they had ... preached--in the city where Philip's labors had been so richly blessed.
returned ... and preached ... in many villages of the Samaritans--embracing the opportunity of their journey back to Jerusalem to fulfil their Lord's commission to the whole region of Samaria (Ac 1:8).
Ac 8:26-40. The Ethiopian Eunuch.
"With this narrative of the progress of the Gospel among the Samaritans is connected another which points to the diffusion of the doctrine of the Cross among the remotest nations. The simplicity of the chamberlain of Meroe forms a remarkable contrast with the craft of the magician just described" [Olshausen].
26And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.
26-28. the angel of the Lord--rather, "an angel."
go ... south, the way that goeth down from Jerusalem to Gaza--There was such a road, across Mount Hebron, which Philip might take without going to Jerusalem (as Von Raumer's'S Palæstina shows).
which is desert--that is, the way; not Gaza itself, which was the southernmost city of Palestine, in the territory of the ancient Philistines. To go from a city, where his hands had been full of work, so far away on a desert road, could not but be staggering to the faith of Philip, especially as he was kept in ignorance of the object of the journey. But like Paul, he "was not disobedient to the heavenly vision"; and like Abram, "he went out not knowing whither he went" (Ac 26:19; He 11:8).
27And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,
26-28. the angel of the Lord--rather, "an angel."
go ... south, the way that goeth down from Jerusalem to Gaza--There was such a road, across Mount Hebron, which Philip might take without going to Jerusalem (as Von Raumer's'S Palæstina shows).
which is desert--that is, the way; not Gaza itself, which was the southernmost city of Palestine, in the territory of the ancient Philistines. To go from a city, where his hands had been full of work, so far away on a desert road, could not but be staggering to the faith of Philip, especially as he was kept in ignorance of the object of the journey. But like Paul, he "was not disobedient to the heavenly vision"; and like Abram, "he went out not knowing whither he went" (Ac 26:19; He 11:8).
28Was returning, and sitting in his chariot read Esaias the prophet.
26-28. the angel of the Lord--rather, "an angel."
go ... south, the way that goeth down from Jerusalem to Gaza--There was such a road, across Mount Hebron, which Philip might take without going to Jerusalem (as Von Raumer's'S Palæstina shows).
which is desert--that is, the way; not Gaza itself, which was the southernmost city of Palestine, in the territory of the ancient Philistines. To go from a city, where his hands had been full of work, so far away on a desert road, could not but be staggering to the faith of Philip, especially as he was kept in ignorance of the object of the journey. But like Paul, he "was not disobedient to the heavenly vision"; and like Abram, "he went out not knowing whither he went" (Ac 26:19; He 11:8).
29Then the Spirit said unto Philip, Go near, and join thyself to this chariot.
29-31. the Spirit said--by an unmistakable voice within, as in Ac 10:19; 16:6, 7.
go near and join this chariot--This would reveal to Philip the hitherto unknown object of his journey, and encourage him to expect something.
30And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?
29-31. the Spirit said--by an unmistakable voice within, as in Ac 10:19; 16:6, 7.
go near and join this chariot--This would reveal to Philip the hitherto unknown object of his journey, and encourage him to expect something.
31And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.
29-31. the Spirit said--by an unmistakable voice within, as in Ac 10:19; 16:6, 7.
go near and join this chariot--This would reveal to Philip the hitherto unknown object of his journey, and encourage him to expect something.
32The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:
32-33. The place ... was this, He was led as a sheep, &c.--One cannot but wonder that this, of all predictions of Messiah's sufferings in the Old Testament the most striking, should have been that which the eunuch was reading before Philip joined him. He could hardly miss to have heard at Jerusalem of the sufferings and death of Jesus, and of the existence of a continually increasing party who acknowledged Him to be the Messiah. But his question to Philip, whether the prophet in this passage meant himself or some other man, clearly shows that he had not the least idea of any connection between this prediction and those facts.
33In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
32-33. The place ... was this, He was led as a sheep, &c.--One cannot but wonder that this, of all predictions of Messiah's sufferings in the Old Testament the most striking, should have been that which the eunuch was reading before Philip joined him. He could hardly miss to have heard at Jerusalem of the sufferings and death of Jesus, and of the existence of a continually increasing party who acknowledged Him to be the Messiah. But his question to Philip, whether the prophet in this passage meant himself or some other man, clearly shows that he had not the least idea of any connection between this prediction and those facts.
34And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?
34-38. 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.
35Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
34-38. 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.
36And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?
34-38. 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.
37And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
34-38. 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.
38And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.
34-38. 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.
39And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.
39-40. the Spirit of the Lord caught away Philip--To deny [as Meyer, Olshausen, Bloomfield] the miraculous nature of Philip's disappearance, is vain. It stands out on the face of the words, as just a repetition of what we read of the ancient prophets, in 1Ki 18:12; 2Ki 2:16. And the same word (as Bengel remarks) is employed to express a similar idea in 2Co 12:2, 4; 1Th 4:17.
the eunuch saw him no more--nor, perhaps, for very joy, cared to see him [Bengel].
and he went on his way rejoicing--He had found Christ, and the key to the Scriptures; his soul was set free, and his discipleship sealed; he had lost his teacher, but gained what was infinitely better: He felt himself a new man, and "his joy was full." Tradition says he was the first preacher of the Gospel in Ethiopia; and how, indeed, could he choose but "tell what the Lord had done for his soul?" Yet there is no certainty as to any historical connection between his labors and the introduction of Christianity into that country.
40But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.
39-40. the Spirit of the Lord caught away Philip--To deny [as Meyer, Olshausen, Bloomfield] the miraculous nature of Philip's disappearance, is vain. It stands out on the face of the words, as just a repetition of what we read of the ancient prophets, in 1Ki 18:12; 2Ki 2:16. And the same word (as Bengel remarks) is employed to express a similar idea in 2Co 12:2, 4; 1Th 4:17.
the eunuch saw him no more--nor, perhaps, for very joy, cared to see him [Bengel].
and he went on his way rejoicing--He had found Christ, and the key to the Scriptures; his soul was set free, and his discipleship sealed; he had lost his teacher, but gained what was infinitely better: He felt himself a new man, and "his joy was full." Tradition says he was the first preacher of the Gospel in Ethiopia; and how, indeed, could he choose but "tell what the Lord had done for his soul?" Yet there is no certainty as to any historical connection between his labors and the introduction of Christianity into that country.