Act 8:4-40 | JFB | STEP | 4. they that were scattered abroad went everywhere preaching-- Though solemnly enjoined to do this ( ; ), 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 , ).

‏ Acts 8:4-40

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).

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].

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].

9-13. used sorcery--magical arts.

some great one ... the great power of God--a sort of incarnation of divinity.

14-17. the apostles ... sent Peter and John--showing that they regarded Peter as no more than their own equal.

18-24. offered them money--Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.

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].

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).

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.

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.

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.

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.