Chapter Eight
Saul Goes After Believers
8:1a And Saul approved of his execution.
This first sentence of verse one closes the story about Stephen and probably should have been included in the last chapter. It enforces the idea that Saul was likely the chief instigator of Stephen’s execution.
8:1b And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles. 2 Devout men buried Stephen and made great lamentation over him.
As a result of Stephen’s death, believers recognized that in order to survive they needed to leave Jerusalem. Luke tells us that they were scattered throughout Judea and Samaria, but notes that the apostles remained. He also notes that Stephen was buried by devout men. The Greek word that is translated here as ‘lamentation’ (kopeton) refers to one beating their chest as an expression of sorrow.
8:3 But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.
Meanwhile Saul was persecuting the church. Luke reports that Saul was entering the homes of believers and dragging them to prison. The Greek elymaineto translated in this verse as ‘ravaging’ can only be found here in the Bible, and it refers to destruction, Saul wanted to squash the church before it could spread any further.
Philip Proclaims the Gospel in Samaria
8:4 Now those who were scattered went about preaching the word.
Those that left Jerusalem did not run off and find someplace to hide, they continued to preach the gospel wherever they went.
8:5 Philip went down to the city of Samaria and proclaimed to them the Christ. 6 And the crowds with one accord paid attention to what was being said by Philip, when they heard him and saw the signs that he did. 7 For unclean spirits, crying out with a loud voice, came out of many who had them, and many who were paralyzed or lame were healed. 8 So there was much joy in that city.
The first missionary recorded in the book of acts is Philip (one of Jesus’ apostles, see John 1:43-46), who first went to Samaria. The hostility between the Samaritans and the Israelites had a long history (click here to read more), but even with that history Philip was able to preach and the people listened. Like the Israelites, they were expecting the arrival of the Messiah (see John 4:35) and they gladly accepted Jesus as the Messiah. He also performed signs and wonders where demons came out of people, and many were healed further authenticating his message. As a result there was much joy in the city.
Simon the Magician
8:9 But there was a man named Simon, who had previously practiced magic in the city and amazed the people of Samaria, saying that he himself was somebody great. 10 They all paid attention to him, from the least to the greatest, saying, “This man is the power of God that is called Great.” 11 And they paid attention to him because for a long time he had amazed them with his magic.
Luke focuses on one person in Samaria, a man who practiced some form of magic. This person had amazed the people who thought he was someone great, so much so that they believed that he had the power of God and so he was called ‘Great’. People respected him and “paid attention” (Greek proseichon, to pay close attention to and heed, follow the direction given) to him for a long time because of his magic. His name was Simon, some early commentators appended the word ‘Magus’ to his name which means ‘magician’ from Old Persian word maguš. There is a significant number of extra-Biblical accounts from the second century that are not verifiable and are considered by most scholars to be works of fiction. But still some today believe he was a Gnostic, while others believe he should be considered a church father. Based on the veracity of those extra-Biblical accounts, probably neither.
However, we should not discount the magic that Simon practiced. While this is a controversial subject, we need to understand that the Bible does teach that some people have access to some supernatural abilities (for example see Exodus 7:10-12, 22; 8:7, click here to read the commentary), not of their own ability, but that of the “spiritual forces of evil” (see Ephesians 6:12), demonic influences that work through people (click here to read more). What is their agenda? To breakdown and destroy anything of God’s and to distract from the truth of the gospel.
8:12 But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 13 Even Simon himself believed, and after being baptized he continued with Philip. And seeing signs and great miracles performed, he was amazed.
The people listened to Philip as he spoke about Jesus and they believed and were baptized, Luke notes that “even Simon himself believed,” who after being baptized continued to follow Philip. Simon was amazed by the many signs and wonders that he performed.
8:14 Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, 15 who came down and prayed for them that they might receive the Holy Spirit, 16 for he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. 17 Then they laid their hands on them and they received the Holy Spirit.
When the other apostles heard that the Word of God had been favorably received in Samaria, Peter and John were sent there to see if what they heard was true. Luke reports that when they arrived they prayed for the people that they might receive the Holy Spirit, because the Spirit had not yet fallen on any of them as they had only been baptized in the name of Jesus. They then proceeded to lay their hands on them and they received the Holy Spirit.
The idea that the Holy Spirit comes separately after receiving one’s salvation is seemingly promoted in these verses, but that is not consistent with the teachings elsewhere in the Bible. There are several potential options that could be incorporated to interpret these verses, here are three popular viewpoints:
1. They were never truly Christian (converted) under Philip’s preaching. It was only after when Peter and John came that they began to trust in Jesus and subsequently receive the Holy Spirit.
2. Philip’s preaching led to their conversion, but God uniquely withheld the Holy Spirit until Peter and John could bestow it. This ensured continuity between the Jerusalem church and the new one in Samaria, preventing division.
3. They became believers and did receive the Holy Spirit at the time of conversion, but were given special gifts of the Holy Spirit at the laying on of hands by Peter and John. These “special gifts” may have included part of Option 2, as the bridging of the gap of years of resentment could provide a much needed healing between these two people groups.
How do we rectify apparent differences within the Bible? Most Bible scholars, teachers, theologians, etc. utilize some formal process or set of rules to interpret the Bible, this practice of interpretation is called Hermeneutics (see below for an example of hermeneutical rules). One very important rule is that the Bible will not contradict itself. If a verses appears to be contradictory then the use of the plain or ‘clearer’ verses must guide the interpretation. The Bible teaches that when someone accepts the free gift of salvation they receive at that time the Holy Spirt. Paul wrote, “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.” (Ephesians 1:13-14, ESV) and “Some of us are Jews, some are Gentiles, some are slaves, and some are free. But we have all been baptized into one body by one Spirit, and we all share the same Spirit.” (1 Corinthians 12:13, NLT) So, here for these four verses that Option 3, would be the favored interpretation. However, Option 2, when viewed as a unique intentional delay so that the apostles could reassure both the Samaritans and the Jews that the Samaritans were indeed accepted as true believers, has merit too.
8:18 Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money, 19 saying, “Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit.”
Some question the legitimacy of Simon’s conversion based on these two verses, but verse thirteen states that Simon believed. As one that was a performing magician he was impressed by what he saw (which must have been something incredible for him to be that eager) and desired the same ability, as a recent convert he would likely not have known any differently.
8:20 But Peter said to him, “May your silver perish with you, because you thought you could obtain the gift of God with money! 21 You have neither part nor lot in this matter, for your heart is not right before God. 22 Repent, therefore, of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you. 23 For I see that you are in the gall of bitterness and in the bond of iniquity.” 24 And Simon answered, “Pray for me to the Lord, that nothing of what you have said may come upon me.”
Peter immediately replied and told Simon that God doesn’t work that way, nothing about God is for sale, especially for money! Peter’s response undoubtedly startled Simon but was necessary as only God would know Simon’s heart to determine his motivation for asking. If it was for financial gain, as many suspect, then he did not have faith in Jesus. But if he desired to heal other people to demonstrate God’s love and use the healing to validate the gospel message (just as the apostles were doing) then he did have faith.
8:25 Now when they had testified and spoken the word of the Lord, they returned to Jerusalem, preaching the gospel to many villages of the Samaritans.
On their way back to Jerusalem they stopped at several Samaritan villages to preach the gospel. The text does not say if it was just Peter and John, but we will see in the next verse that the Holy Spirit has a new assignment for Philip.
Considerations
A Hermeneutic Overview
The concept of incorporating rules for interpreting text can be applied to any form of literature. It is especially useful for interpreting historical, philosophical, or foreign language documents. Most Christian interpreters will follow similar sets of rules, but depending on their theology there will be some differences, as nearly every theologian, denomination, commentator, etc. have developed their own set of rules. The following are examples of typical Biblical interpretation rules:
1. Context: Interpret words, phrases, and passages within their surrounding verses, chapter, book, and overall biblical context to find their intended meaning.
2. Literal or plain meaning first: Understand the text's normal, straightforward sense; treat it as figurative only when the text clearly indicates figures of speech (like metaphors or parables).
3. Scripture interprets Scripture: Use clear, plain passages to illuminate and govern the interpretation of more difficult or obscure passages.
4. Historical and cultural context: Investigate the time, culture, and background in which the text was written to understand the author's ‘world’ and original audience.
5. Author's intent (for a singular meaning): The goal is to discover the one meaning the original author intended for their original audience, not to create new, personal meanings.
6. Identify literary genre: Recognize if a text is history, poetry, prophecy, parable, or epistle, as each genre has different interpretive rules.
7. Grammar and lexical review: Understand the original Hebrew, Aramaic, or Greek words and grammatical structures where possible.
Philip and the Ethiopian Eunuch
8:26 Now an angel of the Lord said to Philip, “Rise and go toward the south to the road that goes down from Jerusalem to Gaza.” This is a desert place.
Philip is told by an angel to head south to the road that connects Jerusalem with Gaza. Luke appends the fact that the road is a desert place (Greek erēmos refers to being desolate and deserted).
8:27 And he rose and went. And there was an Ethiopian, a eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure. He had come to Jerusalem to worship
Philip finds on the road an Ethiopian eunuch (the term was widely used for government officials and does not necessarily mean he was physically emasculated), a court official of Candace (a dynastic title for queens of Ethiopia) who was in charge of her treasury. Some believe that he came to Jerusalem seeking God and was now more confused, so the Holy Spirit arranged this meeting (see Jeremiah 29:13)..
8:28 and was returning, seated in his chariot, and he was reading the prophet Isaiah. 29And the Spirit said to Philip, “Go over and join this chariot.” 30 So Philip ran to him and heard him reading Isaiah the prophet and asked, “Do you understand what you are reading?”
The Holy Spirit instructed Philip to go over to the chariot, and when he did he could hear the man reading from the book of Isaiah, and then asked him if he understood what he was reading.
8:31 And he said, “How can I, unless someone guides me?” And he invited Philip to come up and sit with him. 32 Now the passage of the Scripture that he was reading was this: “Like a sheep he was led to the slaughter and like a lamb before its shearer is silent, so he opens not his mouth. 33 In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth.”
The eunuch, apparently confused, honestly replied, “How can I, unless someone guides me?” So he invited Philip to join him in his chariot. The passage he was reading was from Isaiah 53:7-8, a prophecy that speaks of the coming Messiah.
8:34 And the eunuch said to Philip, “About whom, I ask you, does the prophet say this, about himself or about someone else?” 35 Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus.
He asks Philip who Isaiah was writing about and Philip, starting with Isaiah chapter 53, told him about Jesus.
8:36 And as they were going along the road they came to some water, and the eunuch said, “See, here is water! What prevents me from being baptized?” 38 And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him. 39 And when they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, and went on his way rejoicing.
At some point Philip told the eunuch about baptism and when he spotted some water the eunuch asked to be baptized and was baptized along the road. When they got out of the water Philip was carried away and was never seen by the eunuch again, who continued his journey home rejoicing.
Note that verse 37 is missing, as it is also missing in most manuscripts. It is considered to have been added later since the earliest manuscript that contains that verse dates from the sixth century.[1] A few translations and Bible version include the verse, including the KJV, early NASB (but not the current edition), and the NKJV, which reads, “Then Philip said, “If you believe with all your heart, you may.” And he answered and said, “I believe that Jesus Christ is the Son of God.” (Acts 8:37, NKJV)
8:40 But Philip found himself at Azotus, and as he passed through he preached the gospel to all the towns until he came to Caesarea.
The location on the road of Philip’s encounter with the eunuch is unknown, so we don’t know how far Azotus (an ancient Philistine city approximately twenty miles north of Gaza) was, but since the text states “the Spirit of the Lord carried Philip away” and “Philip found himself at Azotus,” that many believe Philip was instantaneously transported by the Holy Spirit. Once there he preached the gospel in all of the towns he came in on his way to Caesarea (approximately 60 miles north of Azotus), which will became his home town (see Acts 21:8-9).
Considerations
Isaiah’s Prophecy
While there are hundreds of prophecies in the Old Testament that refer to Jesus as the coming Messiah, there are two prophetic sections (containing several verses) that one might say, “shine brighter” than the others. Those would be Psalm 22 (click here for more information) and Isaiah 52:13-53:12 (click here to read a brief commentary on these verses).
The Preaching Eunuch
Irenaeus (130-202 AD), a bishop of Lugdunum in Gaul (currently Lyon, France) wrote in his multi-volume work, “Against Heresies” referring to the Eunich, "This man was also sent into the regions of Ethiopia, to preach what he had himself believed, that there was one God preached by the prophets, but that the Son of this [God] had already made [His] appearance in human nature (secundum hominem), and had been led as a sheep to the slaughter; and all the other statements which the prophets made regarding Him."[2] The eunuch proclaimed the gospel message of salvation through Jesus throughout Ethiopia.
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[1] Metzger, B. M., United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies’ Greek New Testament (4th rev. ed.) (p. 315). United Bible Societies.
[2] Irenaeus of Lyons. (1885). Irenæus against Heresies. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 433). Christian Literature Company.