PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| UBS4 | NKJV | NRSV | TEV | NJB |
| Saul Persecutes the Church | Saul Persecutes the Church | Spread of the Gospel to Samaria and the Sea Coast | Saul Persecutes the church | The Stoning of Stephen, Saul as Persecutor |
| 8:1b-3 | 8:1-3 | 8:1b-3 | 8:1b-2 | (7:55-8:3) |
| 8:2 | ||||
| 8:3 | 8:3 | |||
| The Gospel is Preached in Samaria | Christ is Preached in Samaria | The Gospel is Preached in Samaria | Philip in Samaria | |
| 8:4-8 | 8:4-8 | 8:4-8 | 8:4-8 | 8:4-8 |
| The Sorcerer’s Profession of Faith | Simon the Magician | |||
| 8:9-13 | 8:9-13 | 8:9-13 | 8:9-13 | 8:9-13 |
| The Sorcerer’s Sin | ||||
| 8:14-24 | 8:14-24 | 8:14-24 | 8:14-17 | 8:14-17 |
| 8:18-19 | 8:18-24 | |||
| 8:20-24 | ||||
| 8:25 | 8:25 | 8:25 | 8:25 | 8:25 |
| Philip and the Ethiopian Eunuch | Christ is Preached to an Ethiopian | Philip and the Ethiopian Official | Philip Baptizes a Eunuch | |
| 8:26-33 | 8:26-40 | 8:26-40 | 8:26-30 | 8:26-33 |
| 8:31-33 | ||||
| 8:34-40 | 8:34-37 | 8:34-40 | ||
| 8:38-40 |
READING CYCLE THREE (from “A Guide
to Good Bible Reading“)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL
This is a study
guide
commentary, which means that you are responsible for your own interpretation of
the Bible. Each of us must walk in the light we have. You, the Bible, and the
Holy Spirit are priority in interpretation. You must not relinquish this to a
commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject
divisions with the five modern translations. Paragraphing is not inspired, but
it is the key to following the original author’s intent, which is the heart of
interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 8:1a
1Saul was in hearty agreement
with putting him to death.
8:1 “Saul was in hearty agreement with
putting him to death” This phrase concludes chapter 7. It is a
periphrastic imperfect active. Paul remembered this experience with great
shame (cf. Acts 22:20; I Cor. 15:9; Gal. 1:13,23; Phil. 3:6; I Tim. 1:13). Some
relate this passage to 26:10, where it is assumed Paul voted in the Sanhedrin to
put Christians to death.
NASB (UPDATED) TEXT: 8:1b-3
1bAnd on that day a great
persecution began against the church in Jerusalem, and they were all scattered
throughout the regions of Judea and Samaria, except the apostles.
2Some devout men buried Stephen, and made loud lamentation
over him. 3But Saul
began ravaging the church, entering house after house, and dragging off
men and women, he would put them in prison.
▣ “on that day a great persecution began
against the church in Jerusalem” This probably represents the activity of
the Jewish leaders (mostly Sadducees) because of the exploding growth and
prominence of the early church in Jerusalem. However, it was also God’s way of
forcing the church to implement Acts 1:8! If not 1:8 then 8:1!
It is not by accident that Luke uses
the term ekklesia (see Special Topic at 5:11) for the new body of
believers. These men and women did not see themselves as something separate from
God’s OT promises, but the fulfillment! The term was used in the Septuagint to
translate “the congregation” (MT –
qahal) of Israel (cf. Acts 7:38); now it is used of the fellowship of
believers in Jerusalem.
Luke is very fond of the term “great” (megas). He uses it twenty-five
times in his Gospel and twenty-nine times in Acts. In chapter 8 he uses it for:
1. great persecution, v. 1
2. great lamentation, v. 2
3. loud voice, v. 7
4. someone great, v. 9
5. to the greatest, v. 10
6. great miracles, v. 13
▣ “they were all scattered throughout the
region. . .except the apostles” It is extremely interesting that the
persecution bypassed the Apostles and landed squarely on the Hellenistic Jewish
Christians. Apparently at this stage the Apostles were still content to remain
within Judaism. This event occurred some time after their meeting with Jesus in
Galilee (cf. Matt. 28:18-20) Pentecost and still the Apostolic leadership was
content to remain and preach only to Jews or proselytes and only in the
Jerusalem area.
▣ “scattered throughout the regions of Judea
and Samaria” This is in fulfillment of Luke’s Great Commission mentioned
in Acts 1:8. It has been some time now since Jesus spoke these words and
apparently persecution was the only means of getting the church to go into all
the world. The church is still reluctant!
8:2 “Some devout men buried Stephen”
The term “devout men” is usually used of spiritually sensitive Jews (cf. Luke
2:25). It is possible that this refers to Jewish Christians or simply Jews who
disagreed with the illegal procedures (i.e., mob violence) and execution of
Stephen. The Mishnah permits the burial of blasphemers, but not with the
loud lamentations made by those who bury them. These devout men grieved openly
1. in defiance of what happened
2. in reference to the fact that what happened was not officially sanctioned
8:3 “Saul began ravaging the church”
This verb is an
imperfect middle indicative. This can mean the beginning of an action in
past time (cf. NASB, NJB) or recurrent action (cf. NKJV, NRSV, TEV).
The term “ravage” meant “the tearing of a body by an animal.” It is used in
the Septuagint of animals in Exod. 22:13; Ps. 74:13 and of military defeat in
Jer. 28:2 and 31:18. Paul apparently was struggling with the truth of Stephen’s
statements, and may have tried to cover up his internal tension by aggressively
persecuting the church (cf. Acts 9:1,13,21; 22:4,19: 26:10-11; I Cor. 15:9; Gal. 1:13; Phil. 3:6; I Tim. 1:13).
See Special Topic: Church at 5:11.
▣ “entering house by house” This
phrase could be understood in two ways:
1. Paul found out where the Apostles had visited (cf. 5:42)
2. there were several house churches even at this early date in Jerusalem
where believers met regularly
The early Christians would meet at
1. the local synagogues every Sabbath
2. the Temple on special days or even most days
3. special locations or numerous homes on Sundays
▣
“dragging off men and women”
This is a verb that is used for
Satan sweeping a third of the stars from heaven in Rev. 12:4. It is used several
times in Acts (cf. 8:3; 14:19; 17:6). Saul was vicious in his persecution (cf.
26:10). This is evidenced by the phrase “men and women.” He tore apart families
of sincere believers and had them imprisoned and some even killed (cf.
9:1,13,21; 22:4,19; 26:10,11; Gal. 1:13;23; I Tim. 1:13). This is why he later
calls himself “the least of the saints” (cf. I Cor. 15:9; Eph. 3:8).
NASB (UPDATED) TEXT: 8:4-8
4Therefore, those who had been
scattered went about preaching the word. 5Philip went down to the
city of Samaria and began proclaiming Christ to them. 6The
crowds with one accord were giving attention to what was said by Philip, as they
heard and saw the signs which he was performing. 7For in the case
of many who had unclean spirits, they were coming out of
them shouting with a loud voice; and many who had been paralyzed and lame
were healed. 8So there was much rejoicing in that city.
8:4 “those who had been scattered went about
preaching the word” Notice it was
not the Apostles, because they remained in Jerusalem, but the Hellenistic
Jewish Christians scattered throughout the region who became the early
evangelists. It is amazing that the worldwide mission of the church was
instigated, not by the Apostles, but by Stephen and Philip.
The “word” here must surely mean the
gospel, but also the added worldwide, non-Jewish focus of Stephen (Great
Commission, 1:8; Matt. 28:18-20; Luke 24:47).
8:5 “Philip” He is one of “the Seven”
mentioned in 6:5 (cf. 21:8-9). He is depicted in three evangelistic settings:
(1) Samaria; (2) the Ethiopian Eunuch; and (3) ministry in the Palestinian
coastal area. These “seven” had a heart for evangelism.
▣ “went down to the city of Samaria”
There is a manuscript question over whether the text reads “the city of Samaria”
or “a city of Samaria.” Manuscript attestation is in favor of the
definite article (cf. MSS, P74, א, A, B). However, this city was not known by the name
Samaria at this time, but as Sebaste. During this Roman period the term Samaria
was used of the district. The major city of Samaria would have been Shecham,
then called Neapolis and today Nablus. It has been theorized that this city may
be Gitta because that is the traditional home of Simon Magus. This theory is
from Justin Martyr, who was also from this area.
▣ “and began proclaiming Christ to
them” The Samaritans were hated by the Jews because they considered them
to be half-breeds (cf. Ezra 4:1-3). This was related to the Assyrian exile of
722 b.c. that repopulated the area
of the northern Ten Tribes with pagans who intermarried with the small remaining
Jewish population (cf. II Kings 17:24-41).
This group of people was also
ministered to by Jesus. Jesus revealed His Messiahship to a woman of Samaria and
her village (cf. John 4). Now Philip preaches about “the Christ” (definitive article), which is the Greek
translation of “The Messiah” (see Special Topic at 2:31). The OT title relates
to YHWH’s promise of sending One who would set up the new kingdom, inaugurate
the new age of the Spirit. This event is foreshadowed in Jesus’ ministry and
specifically mandated in Jesus’ closing words (1:8).
8:6 “The crowds with one accord” The
phrase “one accord” is very popular with Luke. See note at 1:14.
▣ “as they heard and saw the signs which he
was performing” This refers to miracles confirming Philip’s message (cf.
v. 7). These same manifestations of the Spirit accompanied Jesus, the Twelve,
the Seventy, and Peter and John preaching.
8:7 Demon possession is a reality in
our world (cf. Merrill F. Unger’s two books: [1] Biblical Demonology and
[2] Demons in the World Today). See the two Special Topics at 5:16.
NASB (UPDATED) TEXT: 8: 9-13
9Now there was a man named
Simon, who formerly was practicing magic in the city and astonishing the people
of Samaria, claiming to be someone great; 10and they all, from
smallest to greatest, were giving attention to him, saying, “This man is what is
called the Great Power of God.”
11And they were giving him attention because he had for a long time
astonished them with his magic arts.
12But when they believed Philip preaching the good news about the
kingdom of God and the name of Jesus Christ, they were being baptized, men and
women alike. 13Even Simon himself believed; and after being baptized,
he continued on with Philip, and as he observed signs and great miracles taking
place, he was constantly amazed.
8:9 “a man named Simon” Whether this
man truly believed (cf. vv. 13,18) or was simply a charlatan seeking power is
uncertain. I would like to give him the benefit of the doubt based on v. 24. It
is amazing how much tradition the early church developed around this man, but
all of it is speculative (cf. The Zondervan Pictorial Encyclopedia of the
Bible, vol. 5, pp. 442-444).
NASB, NRSV“magic”
NKJV, TEV“sorcery”
NJB“magic arts”
8:10 “This man is what is called the Great
Power of God” This was a title for the high god of the Greco-Roman
Pantheon (i.e., Zeus). In Aramaic it would be “This is the power of the god who
is called great.” This man had thoroughly tricked the locals. He may have even
tricked himself (cf. vv. 9,13).
8:12 “believed” See Special Topic:
Believe, Faith, Trust at 3:16 and OT Believe at 6:5.
NASB“preaching the good news”
NKJV“preached the things”
NRSV“was proclaiming the good news”
TEV“message about the good news”
This is the Greek verb
euangelizō, which is a compound of good (eu) and message (angelizō).
We get the English words evangel, evangelize, and evangelism from this Greek
term. Philip presented the story of Jesus to these Samaritans and they responded
in saving faith.
▣ “about the kingdom of God” See the
Two Special Topics on this subject at 1:3.
▣ “the
name of Jesus Christ” See Special Topic at 2:21.
▣
“they were being baptized” See Special Topic at 2:38.
▣ “men
and women alike”
Contextually there may be two significances to this phrase.
1. Paul persecuted “men and women (cf. 8:3),” but the gospel also was saving
“men and women”
2. In Judaism only men participated in the initial Jewish rite of
circumcision, but now in the gospel, both genders participated in the initial
rite of baptism.
8:13 “Simon believed” Most
evangelicals use this term “believed” (See Special Topic at 3:16) in a very
definitive sense, but there are places in the NT (e.g., John 8:31) where it
denotes something less than conversion (cf. John 8:59).
Initial faith is not the only criteria (cf. Matt. 13:1-9,10-23; 24:13).
Continuance and obedience are also evidence of a true relationship with Christ.
▣ “he
continued on with Philip”
This is a periphrastic imperfect.
Notice the sequence.
1. he heard, vv. 6-7,12
2. he saw, vv. 6-7,13
3. he believed, v. 13
4. he was baptized, v. 13
5. he went with Philip, v. 13
NASB (UPDATED) TEXT: 8:14-24
14Now when the apostles in
Jerusalem heard that Samaria had received the word of God, they sent them Peter
and John, 15who came down and prayed for them that they might receive
the Holy Spirit. 16For He had not yet fallen upon any of them; they
had simply been baptized in the name of the Lord Jesus. 17Then they
began laying their hands on them, and they were receiving the Holy Spirit.
18Now when Simon saw that the Spirit was bestowed through the laying on of
the apostles’ hands, he offered them money, 19saying, “Give this
authority to me as well, so that everyone on whom I lay my hands may receive the
Holy Spirit.” 20But Peter said to him, “May your silver perish with
you, because you thought you could obtain the gift of God with money! 21You
have no part or portion in this matter, for your heart is not right before God.
22Therefore repent of this wickedness of yours, and pray the Lord that, if
possible, the intention of your heart may be forgiven you. 23For I
see that you are in the gall of bitterness and in the bondage of iniquity.”
24But Simon answered and said, “Pray to the Lord for me yourselves, so
that nothing of what you have said may come upon me.”
8:14 “when the apostles in Jerusalem heard
that Samaria had received the word of God, they sent them Peter and John”
Ministry to the Samaritans was forbidden to the disciples during Jesus’ lifetime
(cf. Matt. 10:5). Apparently the Apostles wanted to give their official sanction
to this radical and unusual movement of the Holy Spirit among this traditionally
hated racial group. This area was specifically mentioned in Acts 1:8. As was
typical, Philip caught Jesus’ implication of world-wide evangelization quicker
than the Twelve.
Notice that believing in Jesus is parallel to “receiving the word of God.”
The word of God can stand for several things.
1. God’s total communication to human beings
2. God’s recorded communication to human beings (i.e., Scripture)
3. God’s Son (i.e., the Word, cf. John 1:1) who is the ultimate revelation of
God (cf. Heb. 1:3)
Notice that Peter and John were sent. Peter was the acknowledged leader of
the apostolic group and John the one who earlier wanted to call down fire on the
Samaritans (cf. Luke 9:54).
8:15 “who came and prayed for them that they
might receive the Holy Spirit”
There are tremendous problems trying to build a theology of salvation from Acts
for the following reason: the order of events and the events themselves
surrounding salvation differs from passage to passage. The Holy Spirit in this
passage refers to a confirmation, like Pentecost, showing that God had accepted
and saved these Samaritans. They could not have truly been saved in the first
place (i.e., receive is perfect middle
indicative) without the work of the Holy Spirit (cf. Rom. 8:9).
I think the experience of Pentecost
set a pattern, which God reproduced in the experience of different racial and
geographical people groups, to show and confirm to the believing Jewish church
that God Himself had fully and completely accepted a new group. The Spirit’s
manifestation in Acts (i.e., Pentecost) is thereby theologically different from
the Corinthian tongues.
This text cannot be used to demand a
Corinthian-like experience to confirm salvation (cf. I Cor. 12:29-30, which is a
series of questions which expect a “no” answer). Luke records what occurred, not
what should occur every time.
8:16-17 This is different from the
stated order of events in Acts 2:38. The discrepancy is due to the specific
action of the Holy Spirit: (1) in 2:38 in relation to salvation and (2) in 8:16
in relation to a Pentecostal type of experience. The same “Holy Spirit event” of
Acts 2 now occurred with Samaritans. This was not for their benefit alone, but
mostly for the Jewish Christian community. It showed them that God had fully
accepted the Samaritans! This is not
meant to assert a two-step initial salvation experience.
Please notice that it was Peter and John who noticed the absence of the
special manifestation of the Spirit that they had experienced at Pentecost. This
is not to imply that the miraculous signs which accompanied Philip’s preaching
were not true manifestations of the Spirit (cf. v. 13). Peter and John wanted a
Samaritan Pentecost! This is so important because when Cornelius has the same
experience (i.e., Acts 10), Peter knew that God had fully accepted a Roman
military man and his family. The gospel is for all people. This is the great
truth which this experience reveals in Acts!
8:16 This could be called the
Samaritan Pentecost.
8:17 This cannot be a proof-text for
the necessity of laying on hands. This procedure, for this purpose, does not
occur again in Acts. It does express the power and authority of the Apostles.
See
SPECIAL TOPIC: LAYING ON OF HANDS
at 6:6.
8:20 The theological question for us
is the soteriological question for Simon. Was he saved or not? Peter’s word can
be taken as a curse or a warning. All new believers have weak and incorrect
information about the gospel, but does Simon’s denote an added element of
egotism? Can people be saved with conflicting priorities in their lives?
▣ “the gift of God” Here the Spirit
stands for all of God’s work on behalf of sinful rebellious humanity (cf. Isa.
55:1-2; Jer. 31:31-34; Ezek. 36:22-38; Luke 11:13; Acts 2:38).
8:21 “You have no part or portion in this
matter” The first term “part” (i.e., meris) means a portion in
common. It has a negative connotation here and in II Cor. 6:15.
The second term “portion” (i.e., klēros) is the OT word for “lot,”
which was the way they determined the will of God (i.e., Urim and
Thummim). They were used to divide the Promised Land among the tribes (cf.
Josh. 12-19). Therefore, it is used in the sense of inheritance. This term came
to be used in English for “clergy,” but in the NT it refers to all believers.
▣ “your heart is not right before God”
This may be an allusion to Ps. 78:37. The terms “right” and “just” (see Special
Topic at 3:14) and their various forms, come from a term for a river reed found
in Mesopotamia. It was fifteen to twenty feet tall and straight. God took this
word, which was used in construction (checking the horizontal straightness of
walls), to describe His own ethical character. God is the standard, ruler,
straight edge by which all humans are judged. In light of this, all fail the
test (cf. Rom. 3:9-18,23).
8:22 “repent” This is an
aorist active imperative, which denotes urgency. See note and Special
Topic at 2:38.
▣
“pray” This is an aorist passive (deponent)
imperative. Talking to God is evidence of a personal relationship, as
conviction, which leads to repentance, is evidence of the indwelling Spirit!
▣ “if”
This is a first class conditional sentence, which is
assumed to be true for the author’s literary purposes or from his perspective.
In this sentence it denotes a contingency based on Simon’s willingness to repent
and pray for forgiveness. His mindset and actions are a serious deviation from
normative Christianity.
▣ “the
intention of your heart”
Sin begins in the thought life. The rabbis say that the mind is like a plowed
garden ready for seed. What we allow in through our eyes and ears takes root. If
we dwell on it, these thoughts become actions. This is why the NT asserts that
we should “gird up the loins of our minds” (cf. I Pet. 1:13) or “renew your
mind” (cf. Rom 12:2; Eph. 4:23).
8:23
NASB, NRSV“the gall of bitterness”
NKJV“poisoned by bitterness”
TEV“full of bitter envy”
NJB“bitterness of gall”
The terms “gall” (cholē) and “bitterness” (pikros) both refer
to a bitter spirit, usually associated with anger and apostasy (cf. Deut. 29:18;
32:28-33; Heb. 12:15). Paul uses the term “bitter” several times in lists of
things to avoid (cf. Rom. 3:14; Eph. 4:31).
NASB“in the bondage of iniquity”
NKJV“bound by iniquity”
NRSV“chains of wickedness”
TEV“a prisoner of sin”
NJB“chains of sin”
This may be an allusion to the work
of the Messiah (cf. Isa. 58:6). Jesus could free Simon from this evil bondage to
personal power as he freed him from the penalty of sin. Sin has two aspects: (1)
death both physically and spiritually and (2) who is in control in the sinner’s
life (it can affect both the saved and the lost, cf. I Cor. 3:1-3). Sin must be
dealt with both in time and in eternity; its penalty and power must be dealt
with, but only Christ and the Spirit can do it, but we as believers must allow
Them to!
8:24 “Pray to the Lord for me yourselves”
This is an aorist passive imperative (plural, which may
refer to the entire mission team). Simon repeats Peter’s words from v. 22.
Peter’s words have frightened him. I believe Simon is a believer, but a new,
baby one.
NASB (UPDATED) TEXT: 8:25
25So, when they had solemnly
testified and spoken the word of the Lord, they started back to Jerusalem, and
were preaching the gospel to many villages of the Samaritans.
8:25 “solemnly testified” See note at
2:40.
▣ “and were preaching the gospel to many
villages of the Samaritans”
This shows the marked change of attitude on the part of the Apostles to the
Samaritans.
It seems that “the word of the Lord” and “the gospel” are synonymous.
NASB (UPDATED) TEXT: 8:26-40
26But an angel of the Lord
spoke to Philip saying, “Get up and go south to the road that descends from
Jerusalem to Gaza.” (This is a desert road.) 27So he got up
and went; and there was an Ethiopian eunuch, a court official of Candace, queen
of the Ethiopians, who was in charge of all her treasure; and he had come to
Jerusalem to worship, 28and he was returning and sitting in his
chariot, and was reading the prophet Isaiah. 29Then the Spirit said
to Philip, “Go up and join this chariot.”
30Philip ran up and heard him reading Isaiah the prophet, and said,
“Do you understand what you are reading?” 31And he said, “Well, how
could I, unless someone guides me?” And he invited Philip to come up and sit
with him. 32Now the passage of Scripture which he was reading was
this: “He was led as a sheep to slaughter; And as a lamb
before its shearer is silent, So He does not open His mouth. 33In
humiliation His judgment was taken away; Who will relate His generation? For His
life is removed from the earth.” 34The eunuch answered Philip
and said, “Please tell me, of whom does the prophet say this? Of himself
or of someone else?” 35Then Philip opened his mouth, and beginning
from this Scripture he preached Jesus to him. 36As they went along
the road they came to some water; and the eunuch said, “Look! Water! What
prevents me from being baptized?” 37And 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.”
38And he ordered the chariot to stop; and they both went down into
the water, Philip as well as the eunuch, and he baptized him. 39When
they came up out of the water, the Spirit of the Lord snatched Philip away; and
the eunuch no longer saw him, but went on his way rejoicing. 40But
Philip found himself at Azotus, and as he passed through he kept preaching the
gospel to all the cities until he came to Caesarea.
8:26 “an angel of the Lord spoke to Philip”
Here “the angel of the Lord” and “the Holy Spirit” seem to be synonymous (cf. v.
29). This is common in Acts. See note at 5:19.
▣ “Get up and go south” These are both imperatives. This could refer to one of two
roads to Egypt. This message may have been audible because of its specificity.
This is obviously a divinely prepared evangelistic encounter (like Paul’s).
NASB“(This is a desert road.)”
NKJV“This is desert”
NRSV“(This is a wilderness road)”
TEV“(This road is not used nowadays)”
NJB“the desert road”
If this is a comment by Luke, is Luke
clarifying his source, or is this is a comment from Luke’s source (probably
Philip, cf. Acts 21:8)? These questions cannot be answered with certainty.
Inspiration covers Bible productions no matter how many separate persons are
involved.
8:27 “a court official” The term
“official” is literally the term “eunuch.” However, it is uncertain whether he
was a physical eunuch or simply an official at court (derived meaning). In the
OT, Potiphar is called a eunuch and yet he is married (cf. Gen. 39:1). In the
OT, Deut. 23:1 forbids a eunuch from becoming a part of the Jewish community;
however, in Isaiah 56:3-5, this ban is removed. This clearly shows the new age
of the Spirit has dawned. Whether this man was a god-fearer or a proselyte is
simply uncertain, but probable. The descriptive phrase implies he was a high
government official.
▣ “Candace, queen of the Ethiopians”
Candace is a title like “Pharaoh” or “Caesar.” The reason the queen is mentioned
is because the king in Ethiopia was considered to be a deity and, therefore, it
was beneath him to deal with simple administrative or political affairs.
8:28 “reading the prophet Isaiah”
Apparently this man had bought an expensive leather scroll of Isaiah, which
would have been over 29 feet long (i.e., one found in the Dead Sea Scrolls). By
the Spirit’s direction, he had opened it to the Messianic passage of Isaiah
53:7-8 and was reading it.
8:29 “the Spirit said to Philip, ‘Go up and
join this chariot'” This is an
aorist passive imperative. It literally meant “be glued.” The Spirit is
giving Philip every specific guidance.
8:30 “Philip ran up and heard him reading
Isaiah the prophet” Ancients all read aloud even when alone.
▣ “Do you understand what you are reading”
What a great question! It is possible to read Scripture and not clearly see its
intent. The Spirit is directing Philip to a “divine appointment” which will
1. show the new age has dawned
2. give a powerful witness to another people group
8:31 A. T. Robertson’s Word
Pictures in the New Testament comments on this verse, “This is a mixed
condition, the conclusion coming first belongs to the fourth class. . .with ‘an‘
and the optative, but the condition. . .is of the first class. . .a common
enough phenomenon in Koine” (p. 110). This first class condition, like Luke
19:40 uses ean instead of ei. The condition is determined by the mood, not the
construction (cf. Luke 19:40).
8:32-33 This quote is from the
Messianic passage from the Septuagint of Isa. 53:7-9. I am surprised that these
verses are emphasized and not other Messianic verses in this OT context.
However, Philip starts right where he was reading and explains the entire
passage in light of the life, ministry, death, and resurrection of Jesus of
Nazareth. The OT prophecy has been fulfilled and forgiveness through Christ is
offered to everyone!
8:35 “Philip opened his mouth” This
shows the centrality of the OT passage concerning “the Suffering Servant” to
gospel proclamation. I believe Jesus, Himself, showed the early church how these
ancient prophecies applied to Himself (cf. Luke 24:27).
8:36 “Look! Water! What prevents me from
being baptized” Philip’s gospel message included baptism (cf. Matthew 3;
28:19; Acts 2:38; Rom. 6:1-11; Col. 2:12)! See Special Topic at 2:38. Notice he
did not need approval from the Apostles in Jerusalem to baptize a convert.
Baptism is not a denominational issue, but a kingdom issue. We must be careful
of the denominational traditions that have so muddied the biblical waters as far
as expected procedures in our day!
Was the eunuch worried about being accepted?
1. racial issue
2. physical issue
3. socio-economic issue
4. catechism issue
All barriers are down in Jesus Christ (cf. Eph. 2:11-3:13). Whosoever will
may come (cf. John 1:12; 3:16; Rom. 10:9-13)!
8:37 This verse, which records the
eunuch’s confession, is not included in the ancient Greek papyri manuscripts P45
(Chester Beatty Papyri), P74 (Bodmer Papyri), or the ancient uncial
Greek manuscripts א, A, B, or C. Neither is
it present in some of the ancient Vulgate, Syriac, Coptic, or Ethiopian
translations. Verse 37 is not original to Acts. UBS4 gives its
omission an “A” rating, meaning certain. It is not even included in the text of
NASB (1970) edition, but is included in the 1995 update with brackets.
8:38-39 “went down into the water. . .came up
out of the water” This is not a proof-text for immersion. The context
implies they walked into a body of water, not the method of the baptism. Be
careful of your preconceived biases!
8:39 “the Spirit of the Lord snatched Philip
away” Whether this is a miraculous occurrence like Elijah’s (cf. I Kgs.
18:12; II Kgs. 2:16) or Ezekiel’s (cf. Ezek. 3:14; 8:3) or simply a reference to
his immediate departure is uncertain. The Spirit was intimately involved in this
conversion. Notice also that extensive follow-up and catechism apparently did
not occur, but the convert had the scroll of Isaiah and the indwelling Spirit!
▣ “went on his way rejoicing” The Good
News is always accompanied by rejoicing (cf. 8:8). Ireaneus records the
tradition that this eunuch became a gospel missionary to his own people. The
Spirit Himself must have done the follow-up discipling!
8:40 Philip continued (imperfect
middle indicative) his evangelistic ministry in the Philistine town of
Ashdod (i.e., Azotus) on his way home to Caesarea by the sea. It is
obvious that Philip understood the universal evangelistic implication of the
Samaritans and the Ethiopians. The gospel included even Philistines!
DISCUSSION QUESTIONS
This is a study guide
commentary, which means that you are responsible for your own interpretation of
the Bible. Each of us must walk in the light we have. You, the Bible, and the
Holy Spirit are priority in interpretation. You must not relinquish this to a
commentator.
These discussion questions are provided to help you think through the major
issues of this section of the book. They are meant to be thought-provoking, not
definitive.
1. Why did God allow persecution to come upon the early Church?
2. Why was the gospel being preached to Samaritans so significantly?
3. Was Simon a believer?
4. Why did the Samaritans not receive the Holy Spirit when they believed?
5. What type of persons does the eunuch represent?
6. Why is verse 37 not in all Bibles?
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Bible Lessons International