Comentários bíblicos

In this chapter we have an account of the persecutions of the Christians, and the propagating of Christianity thereby. It was strange, but very true, that the disciples of Christ the more they were afflicted the more they multiplied. I. Here is the church suffering; upon the occasion of putting Stephen to death a very sharp storm arose, which forced many from Jerusalem, Ac 8:1-3. II. Here is the church spreading by the ministry of Philip and others that were dispersed upon that occasion. We have here, 1. The gospel brought to Samaria, preached there (Ac 8:4,5), embraced there (Ac 8:6-8), even by Simon Magus (Ac 8:9-13); the gift of the Holy Ghost conferred upon some of the believing Samaritans by the imposition of the hands of Peter and John (Ac 8:14-17); and the severe rebuke given by Peter to Simon Magus for offering money for a power to bestow that gift, Ac 8:18-25. 2. The gospel sent to Ethiopia, by the eunuch, a person of quality of that country. He is returning home in his chariot from Jerusalem, Ac 8:26-28. Philip is sent to him, and in his chariot preaches Christ to him (Ac 8:29-35), baptizes him upon his profession of the Christian faith (Ac 8:36-38), and the leaves him, Ac 8:39,40. Thus in different ways and methods the gospel was dispersed among the nations, and, one way or other, "Have they not all heard?"

A general persecution is raised against the Church, Acts 8:1. Stephen's burial, Acts 8:2. Saul greatly oppresses the followers of Christ, Acts 8:3, Acts 8:4. Philip the deacon goes to Samaria, preaches, works many miracles, converts many persons, and baptizes Simon the sorcerer, Acts 8:5-13. Peter and John are sent by the apostles to Samaria; they confirm the disciples, and by prayer and imposition of hands they confer the Holy Spirit, Acts 8:14-17. Simon the sorcerer, seeing this, offers them money, to enable him to confer the Holy Spirit, Acts 8:18, Acts 8:19. He is sharply reproved by Peter, and exhorted to repent, Acts 8:20-23. He appears to be convinced of his sin, and implores an interest in the apostle's prayers, Acts 8:24. Peter and John, having preached the Gospel in the villages of Samaria, return to Jerusalem, Acts 8:25. An angel of the Lord commands Philip to go towards Gaza, to meet an Ethiopian eunuch, Acts 8:26. He goes, meets, and converses with the eunuch, preaches the Gospel to him, and baptizes him, Acts 8:27-38. The Spirit of God carries Philip to Azotus, passing through which, he preaches in all the cities till he comes to Caesarea, Acts 8:39, Acts 8:40.

CHAPTER 8

Acts 8:1. πάντες τε] Lachm. Tisch. Born. read πάντες δέ, according to B C D E H, min. Vulg. Copt. al., and several Fathers. A, min. Syr. Aeth. have τέ; א* has only πάντες; א** has καὶ π. The δέ has the preponderance of testimony, and is therefore to be adopted, as also in Acts 8:6.

Acts 8:2. ἐποιήσαντο] Lachm. and Born. read ἐποίησαν, according to decisive testimony.

Acts 8:5. πόλιν] Lachm. reads τὴν πόλιν, after A B א, 31, 40. More precise definition of the capital.

Acts 8:7. πολλῶν] Lachm. reads πολλοί,[215] and afterwards ἘΞΉΡΧΟΝΤΟ, following A B C E א, min. Vulg. Sahid. Syr. utr.; ἘΞΉΡΧΟΝΤΟ is also in D, which, however, reads ΠΟΛΛΟῖς (by the second hand: ἈΠῸ ΠΟΛΛΟῖς). Accordingly ἘΞΉΡΧΟΝΤΟ, as decisively attested, is to be considered genuine (with Born. and Tisch.), from which it necessarily follows that Luke cannot have written ΠΟΛΛΟΊ (which, on the contrary, was mechanically introduced from the second clause of the verse), but either ΠΟΛΛῶΝ (H) or ΠΟΛΛΟῖς (D*).

Acts 8:10. Ἡ ΚΑΛΟΥΜΈΝΗ] is wanting in Elz., but is distinctly attested. The omission is explained from the fact that the word appeared inappropriate, disturbing, and feeble.

Acts 8:12. ΤᾺ ΠΕΡΊ] Lachm. Tisch. Born. read ΠΕΡΊ, after A B C D E א. Correctly; ΕὐΑΓΓΕΛΊΖ. is not elsewhere connected with ΠΕΡΊ, and this very circumstance occasioned the insertion of ΤΆ.

Acts 8:13. ΔΥΝΆΜΕΙς ΚΑῚ ΣΗΜΕῖΑ ΜΕΓΆΛΑ ΓΙΝΌΜΕΝΑ] Elz. Lachm. Born. read: ΣΗΜΕῖΑ Κ. ΔΥΝΆΜΕΙς ΜΕΓΆΛΑς ΓΙΝΟΜΈΝΑς. Both modes of arrangement have important attestation. But the former is to be considered as original, with the exclusion, however, of the ΜΕΓΆΛΑ deleted by Tisch., which is wanting in many and correct codd. (also in א), and is to be considered as an addition very naturally suggesting itself (comp. Acts 6:8 for the sake of strengthening. The later origin of the latter order of the words is proved by the circumstance that all the witnesses in favour of it have ΜΕΓΆΛΑς, and therefore it must have arisen after ΜΕΓΆΛΑ was already added.

Acts 8:16. ΟὔΠΩ] A B C D E א, min. Chrys. have ΟὐΔΈΠΩ. Recommended by Griesb. and adopted by Rinck, Lachm. Tisch. Born. The Recepta came into the text, through the inattention of the transcribers, as the word to which they were more accustomed.

Acts 8:18. On decisive evidence ἰδών is to he adopted, with Griesb. and the later editors, instead of θεασάμ. The latter is a more precise definition.

Acts 8:21. ἐνώπιον] A B C D א, min. and several Fathers have ἐναντίον or ἔναντι, which last Griesb. has recommended, and Lachm. Tisch. Born. have adopted. Correctly; the familiar word was inserted instead of the rare one (Luke 1:8).

Acts 8:22. κυρίου] So Lachm. Tisch. Born. But Elz. Scholzhave Θεοῦ, against preponderating evidence. A mechanical repetition, after Acts 8:21.

Acts 8:25. The imperfects ὑπέστρεφον and εὐηγγελίζοντο (Lachm. Tisch. Born.) are decisively attested, as is also the omission of τῆς before βασιλ. in Acts 8:27.

Acts 8:27. ὅς before ἐληλ. is wanting in Lachm. and Born., following A C* D* א*, Vulg. Sahid. Oec. An incorrect expedient to help the construction.

After Acts 8:36, Elz. has (Acts 8:37): εἶπε δὲ ὁ Φίλιππος· εἰ πιστεύεις ἐξ ὅλης τῆς καρδίας, ἔξεστιν. Ἀποκριθεὶς δὲ εἶπε· πιστεύω τὸν υἱὸν τοῦ Θεοῦ εἶναι τὸν Ἰησοῦν Χριστόν. This is wanting in decisive witnesses; and in those which have the words there are many variations of detail. It is defended, indeed, by Born., but is nothing else than an old (see already Iren. iii. 12; Cypr. ad Quir. iii. 43) addition for the sake of completeness.

Acts 8:39. After ΠΝΕῦΜΑ A**, min. and a few VSS. and Fathers have ἍΓΙΟΝ ἘΠΈΠΕΣΕΝ ἘΠῚ (or ΕἸς) ΤῸΝ ΕὐΝΟΥΧΟΝ, ἌΓΓΕΛΟς ΔΈ. A pious expansion and falsification of the history, induced partly by Acts 8:26 and partly by Acts 10:44.

[215] Instead of which, however, he (Praefat. p. viii.) conjectures πολλά.

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.

And Saul was consenting ... - Was pleased with his being put to death and approved it. Compare Acts 22:20. This part of the verse should have been connected with the previous chapter.

And at that time. - That is, immediately following the death of Stephen. The persecution arose on account of Stephen, Acts 11:19. The tumult did not subside when Stephen was killed. The anger of his persecutors continued to be excited against all Christians. They had become so embittered by the zeal and success of the apostles, and by their frequent charges of murder in putting the Son of God to death, that they resolved at once to put a period to their progress and success. This was the first persecution against Christians; the first in a series that terminated only when the religion which they wished to destroy was fully established on the ruins of both Judaism and paganism.

The church - The collection of Christians which were now organized into a church. The church at Jerusalem was the first that was collected.

All scattered - That is, the great mass of Christians.

The regions of Judea ... - See the notes on Matthew 2:22.

Except the apostles - Probably the other Christians fled from fear. Why the apostles, who were particularly in danger, did not flee also, is not stated by the historian. Having been, however, more fully instructed than the others, and having been taught their duty by the example and teaching of the Saviour, they resolved, it seems, to remain and brave the fury of the persecutors. For them to have fled then would have exposed them, as leaders and founders of the new religion, to the charge of timidity and weakness. They therefore resolved to remain in the midst of their persecutors; and a merciful Providence watched over them, and defended them from harm. The dispersion extended not only to Judea and Samaria, but those who fled carried the gospel also to Phenice, Cyprus, and Antioch, Acts 11:19. There was a reason why this was permitted. The early converts were Jews. They had strong feelings of attachment to the city of Jerusalem, to the temple, and to the land of their fathers. Yet it was the design of the Lord Jesus that the gospel should be preached everywhere. To accomplish this, he suffered a persecution to rage; and they were scattered abroad, and bore his gospel to other cities and lands. Good thus came out of evil; and the first persecution resulted, as all others have done, in advancing the cause which was intended to be destroyed.

Saul was consenting unto his death - So inveterate was the hatred that this man bore to Christ and his followers that he delighted in their destruction. So blind was his heart with superstitious zeal that he thought he did God service by offering him the blood of a fellow creature, whose creed he supposed to be erroneous. The word συνευδοκων signifies gladly consenting, being pleased with his murderous work! How dangerous is a party spirit; and how destructive may zeal even for the true worship of God prove, if not inspired and regulated by the spirit of Christ!

It has already been remarked that this clause belongs to the conclusion of the preceding chapter; so it stands in the Vulgate, and so it should stand in every version.

There was a great persecution - The Jews could not bear the doctrine of Christ's resurrection; for this point being proved demonstrated his innocence and their enormous guilt in his crucifixion; as therefore the apostles continued to insist strongly on the resurrection of Christ, the persecution against them became hot and general.

They were all scattered abroad - except the apostles - Their Lord had commanded them, when persecuted in one city, to flee to another: this they did, but, wherever they went, they proclaimed the same doctrines, though at the risk and hazard of their lives. It is evident, therefore, that they did not flee from persecution, or the death it threatened; but merely in obedience to their Lord's command. Had they fled through the fear of death, they would have taken care not to provoke persecution to follow them, by continuing to proclaim the same truths that provoked it in the first instance.

That the apostles were not also exiled is a very remarkable fact: they continued in Jerusalem, to found and organize the infant Church; and it is marvellous that the hand of persecution was not permitted to touch them. Why this should be we cannot tell; but so it pleased the great Head of the Church. Bp. Pearce justly suspects those accounts, in Eusebius and others, that state that the apostles went very shortly after Christ's ascension into different countries, preaching and founding Churches. He thinks this is inconsistent with the various intimations we have of the continuance of the apostles in Jerusalem; and refers particularly to the following texts: Acts 8:1, Acts 8:14, Acts 8:25; Acts 9:26, Acts 9:27; Acts 11:1, Acts 11:2; Acts 12:1-4; Acts 15:2, Acts 15:4, Acts 15:6, Acts 15:22, Acts 15:23; Acts 21:17, Acts 21:18; Galatians 1:17-19; Galatians 2:1, Galatians 2:9. The Church at Jerusalem was the first Christian Church; and consequently, the boast of the Church of Rome is vain and unfounded. From this time a new era of the Church arose. Hitherto the apostles and disciples confined their labors among their countrymen in Jerusalem. Now persecution drove the latter into different parts of Judea, and through Samaria; and those who had received the doctrine of Christ at the pentecost, who had come up to Jerusalem from different countries to be present at the feast, would naturally return, especially at the commencement of the persecution, to their respective countries, and proclaim to their countrymen the Gospel of the grace of God. To effect this grand purpose, the Spirit was poured out at the day of pentecost; that the multitudes from different quarters, partaking of the word of life, might carry it back to the different nations among whom they had their residence. One of the fathers has well observed, that "these holy fugitives were like so many lamps, lighted by the fire of the Holy Spirit, spreading every where the sacred flame by which they themselves had been illuminated."

And Saul was consenting unto his death,.... This clause, in the Vulgate Latin, Syriac, Arabic and Ethiopic versions, stands at the close of the preceding chapter, and which seems to be its proper place; and so it does in the Alexandrian copy: that Saul consented to the death of Stephen, and approved of that barbarous action, is evident from his taking care of the clothes of the witnesses that stoned him; but the word here used signifies not a bare consent only, but a consent with pleasure and delight; he was well pleased with it, it rejoiced his very heart; he joined with others in it, with the utmost pleasure and satisfaction; this, and what is before said concerning his having the clothes of the witnesses laid at his feet, as well as what follows, about his persecuting the saints, are, the rather mentioned, because this violent persecutor was afterwards converted, and became an eminent preacher of the Gospel; and these accounts serve to set off and illustrate the grace of God, which was abundant towards him.

And at that time there was a great persecution against the church which was at Jerusalem: it began "on that day", as the words may be rendered, on which Stephen was stoned. As soon as they had put him to death, these bloodthirsty wretches were the more greedy after the blood of others; and being now in great numbers, and filled with rage and fury, fell upon the members of the church wherever they met them, and killed them; for that more, besides Stephen, were put to death, seems plain from Acts 26:10 and, according to some accounts, though they cannot be depended on, two thousand persons suffered at this time: and if this was the case, it might be called a great persecution:

and they were all scattered abroad; not all the members of the church, nor perhaps any of the private ones; for we afterwards read of devout then that carried Stephen to his grave; and of the church being made havoc of by Saul; and of men and women being haled out of their houses, and committed to prison by him; but all the preachers of the word, except the apostles; for they that were scattered, went about preaching the word, Acts 8:4 They seem to be the seventy disciples, and other ministers of the word, on whom the Holy Ghost fell at the day of Pentecost, or was since bestowed; among who were Philip, who went to Samaria; and Ananias, who was at Damascus; and others that went as far as Phenice, Cyprus, and Antioch: and particularly they are said to be dispersed

throughout the regions of Judea and Samaria; where their ministry was so greatly blessed, to the conversion of souls, that there were quickly many churches planted and formed in these parts, as appears from Acts 9:31 so that this persecution was for the furtherance and spread of the Gospel: that upon this dispersion any of them came into France and England, or into any other parts of Europe, is not probable; since the particular places they went to are mentioned; and since they preached to Jew only: and this scattering by reason of the persecution, was of all the preachers,

except the apostles; the twelve apostles, who stayed at Jerusalem to take care of the church; to encourage the members of it to suffer cheerfully for the sake of Christ and his Gospel; and to animate them to abide by him: and this was not only an instance of courage and constancy in them, and of the divine protection and preservation of them, in the midst of their enemies; but also of the timidity of their adversaries, who might be afraid to meddle with them; remembering what miraculous works were performed by them, and how they had been delivered out of prison, and especially the case of Ananias and Sapphira, who were struck dead by Peter. Beza's ancient copy adds, "who remained in Jerusalem".