Acts · Chapter 8

V. 1. At that time there was great persecution against the Church-Their adversaries having tasted blood, were the more eager. And they were all dispersed-Not all the Church: if so, who would have remained for the apostles to teach, or Saul to persecute? But all the teachers except the apostles, who, though in the most danger, stayed with the flock.

Verse 1. 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 suneudokwn 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, 14, 25; Acts 9:26, 27; 11:1, 2; Acts 12:1-4; 15:2, 4, 6, 22, 23; Acts 21:17, 18; Galatians 1:17-19; 2:1, 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 æra of the Church arose. Hitherto the apostles and disciples confined their labours 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.”

Verses 1, 2. And Saul was consenting — Hn suneudokwn th anairesei autou, was consenting with delight; to his death — Or, more literally, was well pleased with his slaughter; for he was so full of rage and malice against the Christian name, that he thought no severities were too great to be exercised on those who thus zealously endeavoured to propagate it. And at that time — En ekeinh th hmera, in that day, in the very day in which this inhuman murder was committed on Stephen, who leads the van in the glorious army of martyrs; there was a great persecution — Which continued to rage for some time; against the church at Jerusalem — Which was no sooner planted than it was persecuted, as Christ had often intimated, signifying that tribulation and persecution would arise, because of the word, particularly at Jerusalem, that city having been formerly famous for killing the prophets, and stoning them that were sent to it, Matthew 23:37. And now the adversaries of the Christians, having tasted blood, were the more eager to shed it. And they were all scattered abroad — Not all the church, for if so, who would have remained for the apostles to teach, or Saul to persecute? but all the teachers, except the apostles, who, though in the most danger, stayed with the flock. And devout men — Who feared God more than persecution; carried Stephen to his burial — Having the courage to show themselves openly as the friends of that holy man, whose blood had been so unrighteously shed; and made great lamentation over him — Mourning that the church had lost so excellent an instrument of usefulness, though he himself was so much a gainer by it, as to be the object of congratulation, rather than condolence.

Verse 1. At that time there was a great persecution against the church. With regard to this very tremendous storm which suddenly burst on the infant church, Cardinal Baronius, in his Ecclesiastical Annals, gives us an extract from a discourse of Dorotheus, a priest of Antioch, written in the second century, who states that two thousand persons were at this time massacred in Jerusalem, and in Judea; and that their bodies were mangled, and exposed in the fields to be devoured by vultures and beasts of prey. The fury of the jewish priests seemed to know no bounds. The poets have represented Jupiter as riding on a thunder cloud, and shooting his arrows as a tempest of hail, while the affrighted people fled before him as sheep pursued by the wolves. The like tempest seemed now to burst on the Redeemer’s flock. — But the apostles kept their ground, proving that they were the true shepherds of the sheep. Perhaps this gave rise to the tradition recorded in the fifth book of Eusebius’s history, and at the end of the fifth chapter, that the Lord had commanded the apostles to remain twelve years with the churches in Judea; and no doubt to strengthen and confirm the faithful in Samaria, in Galilee, and Cæsarea. And, it would seem, that they did not leave Palestine, the ground hallowed by the Saviour’s feet, till the twelve years had expired.

1. These things so?—The high priest Theophilus utters not the word guilty to this prisoner with the angel-like face.

V. 2. Devout men-Who feared God more than persecution. And yet were they not of little faith? Else they would not have made so great lamentation.

Verse 2. Devout men carried Stephen to his burial] The Greek word, sunekomisan, signifies not only to carry, or rather to gather up, but also to do every thing necessary for the interment of the dead. Among the Jews, and indeed among most nations of the earth, it was esteemed a work of piety, charity, and mercy, to bury the dead. The Jews did not bury those who were condemned by the Sanhedrin in the burying place of the fathers, as they would not bury the guilty with the innocent; and they had a separate place for those who were stoned, and for those that were burnt. According to the Tract Sanh. fol. 45, 46, the stone wherewith any one was stoned, the post on which he was hanged, the sword by which he was beheaded, and the cord by which he was strangled, were buried in the same place with the bodies of the executed persons. As these persons died under the curse of the law, the instruments by which they were put to death were considered as unclean and accursed, and therefore buried with their bodies. Among the ancients, whatever was grateful or useful to a person in life was ordinarily buried with him; thus the sword, spear, shield, &c., of the soldier were put in the same grave; the faithful dog of the hunter, &c., &c. And on this principle the wife of a Brahman burns with the body of her deceased husband.

Made great lamentation over him.] This was never done over any condemned by the Sanhedrin-they only bemoaned such privately; this great lamentation over Stephen, if the same custom then prevailed as afterwards, is a proof that Stephen was not condemned by the Sanhedrin; he probably fell a sacrifice to the fury of the bigoted incensed mob, the Sanhedrin not interfering to prevent the illegal execution.

Verses 1, 2. And Saul was consenting — Hn suneudokwn th anairesei autou, was consenting with delight; to his death — Or, more literally, was well pleased with his slaughter; for he was so full of rage and malice against the Christian name, that he thought no severities were too great to be exercised on those who thus zealously endeavoured to propagate it. And at that time — En ekeinh th hmera, in that day, in the very day in which this inhuman murder was committed on Stephen, who leads the van in the glorious army of martyrs; there was a great persecution — Which continued to rage for some time; against the church at Jerusalem — Which was no sooner planted than it was persecuted, as Christ had often intimated, signifying that tribulation and persecution would arise, because of the word, particularly at Jerusalem, that city having been formerly famous for killing the prophets, and stoning them that were sent to it, Matthew 23:37. And now the adversaries of the Christians, having tasted blood, were the more eager to shed it. And they were all scattered abroad — Not all the church, for if so, who would have remained for the apostles to teach, or Saul to persecute? but all the teachers, except the apostles, who, though in the most danger, stayed with the flock. And devout men — Who feared God more than persecution; carried Stephen to his burial — Having the courage to show themselves openly as the friends of that holy man, whose blood had been so unrighteously shed; and made great lamentation over him — Mourning that the church had lost so excellent an instrument of usefulness, though he himself was so much a gainer by it, as to be the object of congratulation, rather than condolence.

2. As a young man Stephen addresses his fellows as men and brethren, his seniors as fathers. Though a Nazarene, (the future epithet will be Christian,) he will stay, with a mild firmness, in the family of Israel. Hearken—It has been a problem with commentators how this recital of Hebrew history constitutes a defence of Stephen. But, in fact, it is his loyalty to the glories of that history which is in question, and his rehearsal is a full profession of earnest loyalty. God, Moses, the holy land, the patriarchs, the temple, the ritual, (the five points of accusation, Acts 6:13,) are all duly canonized in the recital. Yet under the recital, meanwhile, lurk the grounds of the great inference, which Stephen must be slow and cautious in disclosing, that this whole history converges upon Jesus Messiah. To the hearers of Stephen, familiar with the state of the debates in the synagogues, the points and applications of his speech were doubtless understood and felt.

For amid the permanence of many fundamental things in this history, such as God and the true Church of Israel, there were many transitions and changes, namely, of places, and buildings, and rituals, and eminent typical characters. And it is in rightly separating the permanent from the vanishing that the truth is attained in Christ. The report of this speech most commentators credit to Paul. And it is clear he ever retained impressive memories of this tragic scene. Yet to Luke himself (not, probably, without Paul’s aid) we would rather attribute the record.

We are able to trace in Stephen’s rehearsal of history four great transition periods, to each of which belongs a great typical personage. Period 1st (2-8) is the transition from Chaldea to Canaan, in which the typical name is Abraham. Period 2d (9-19) is the transition from Canaan to Egypt, and the typical character is Joseph. Period 3d (20-43) is the transition from Egypt to Canaan, and the typical character is Moses. Period 4th (44-50) is the transition of the Church from the old tabernacle to the temple, and the typical character is Solomon. From all this, had his speech not been cut short by interruption, he would have shown that the coming of Jesus Messiah must be the fifth and greatest of all transition periods, in which Jesus is not so much the typical character as the antitype to which all the previous characters pointed. In tracing the history of these transitions he shows that, subsequent to the founder Abraham, the great leaders of each change were traduced and persecuted by their opponents; just as at the present day the followers of Jesus were persecuted by the Sanhedrin and its adherents. Jesus and his followers are therefore in the bright side of that history and his opponents are in its shade. Throughout nearly the whole, Stephen traces the divine hand as guiding the advance of these developments. It is the God of glory (verse 2) who originates the whole process.

I. Transition from Chaldea to Canaan by Abraham, 2-8.

The very selection of the holy place was really attained by a great transition from the old state of things. Stephen’s purpose in tracing this history of Abraham’s secession is, 1st, to show that he is himself in faith still a true Abrahamic Jew; 2d, that Abraham, like Jesus and the Church, in attaining a holy ultimate departed from the old order and encountered difficulties and oppositions at every step; and, 3d, that God is no local deity so attached to one sacred spot but that the true Abrahamic worshipper may anywhere find his God. On the second of these three points Stephen shows that by the command of God Abraham seceded from the idolatrous Chaldeans, and from a probably idolatrous father; and when he arrived at the spot, now held so immutably sacred, he found it preoccupied by the Canaanites, and attained nothing but a promise of its possession in the indefinite future.

The God of glory—Not, as some have feebly rendered it, The glorious God, but the God of that glory which Stephen beheld, verse 55. This glory was the visible resplendence of Jehovah’s own presence and person. It was called by the later Jewish writers the Shekinah, from the Hebrew shakan, to dwell. Thus the blaze of the burning bush that appeared to Moses, the splendour of the cloudy pillar that guided Israel, the “glory of the Lord a devouring fire” on Mount Sinai, the sudden flash that destroyed Nadab and Abihu, and the luminous splendour that filled the temple of Solomon at the dedication, were so many instances of the manifestation of the Shekinah, or dwelling Jehovah. In Romans 9:4, among the prerogatives of Israel over Gentilism Paul enumerates the glory.

Mesopotamia—A Greek compound term signifying Between-the-rivers; namely, the rivers Euphrates and Tigris. According to Genesis 11:31, the original residence of Abraham was in Ur of the Chaldees, whence he was brought by his father to Haran, or Charran. Before he dwelt in Charran—God’s first appearance to Abraham mentioned in the Old Testament was not before he dwelt in Charran, but (Genesis 12:1-4) while he there dwelt. But there are traces in the Old Testament (Genesis 11:31) of a previous call, namely, in Ur of the Chaldeans; thus, (Genesis 15:7,) “I am Jehovah who brought thee out of Ur in Chaldea,” implies a divine call made in Chaldea itself. (See also Nehemiah 9:7.) And this is in accordance with the doctrine of Philo and other Jewish writers.

V. 3. Saul made havoc of the Church-Like some furious beast of prey. So the Greek word properly signifies.

Men and women-Regarding neither age nor sex.

Verse 3. Saul made havoc of the Church] The word elumaineto, from lumainw, to destroy, devastate, ravage, signifies the act of ferocious animals, such as bears, wolves, and the like, in seeking and devouring their prey. This shows with what persevering rancour this man pursued the harmless Christians; and thus we see in him what bigotry and false zeal are capable of performing.

Entering into every house] For, however it might be to others, a Christian man’s house was not his castle.

Haling men and women] Neither sparing age nor sex in the professors of Christianity. The word surwn signifies dragging them before the magistrates, or dragging them to justice.

Committed them to prison.] For, as the Romans alone had the power of life and death, the Sanhedrin, by whom Saul was employed, Acts 26:10, could do no more than arrest and imprison, in order to inflict any punishment short of death. It is true, St. Paul himself says that some of them were put to death, see Acts 26:10; but this was either done by Roman authority, or by what was called the judgment of zeal, i.e. when the mob took the execution of the laws into their own hands, and massacred those whom they pretended to be blasphemers of God: for these sanctified their murderous outrage under the specious name of zeal for God’s glory, and quoted the ensample of Phineas as a precedent. Such persons as these formed a sect among the Jews; and are known in ecclesiastical history by the appellation of Zealots or Sicarii.

Verse 3. As for Saul — Who was one of the main instruments in this persecution; he made havoc of the church — Like some furious beast of prey. So the Greek word properly signifies. He did his utmost to ruin it, not caring what mischief he did to the disciples of Christ, and setting no bounds to his rage and cruelty: entering into every house — Where the Christians used to assemble for the worship of God; or every house that had, or was thought to have, any Christians in it; haling men and women — Dragging them along the streets, without any regard to age or sex; committed them to prison — For no crime, real or pretended, but that of having believed in Jesus, and embraced the gospel. Therefore they that were — Greek, oi men oun diasparentev, they, therefore, being scattered abroad, went everywhere — Went through Judea and Samaria, (verse 1,) preaching the word — Wherever they came; scattering the knowledge of Christ and his gospel wherever they were scattered: they went, euaggelizomenoi ton logon, evangelizing, or, declaring the glad tidings of the word — Those of them that had ability to preach, in their preaching, and others in their common converse. And in many places they were remarkably successful. So that God overruled the cruelty and rage of his people’s enemies to subserve his own wise and gracious purposes. There is no room to inquire where these poor refugees had their orders. Some of them were endowed with miraculous gifts: and, if none of them had been so, the extraordinary call they had to spread the knowledge of Christ wherever they came, among those who were ignorant of him, abundantly justified them in what they did. They were now in a country where many of them were no strangers, for Christ and his disciples had conversed much in the regions of Judea and Samaria, so that a foundation had been laid for them to build upon, and it was requisite to let the people in those parts know what had been the issue of the preaching Christ’s doctrine, and that it was not now left neglected and forgotten, as perhaps they had been made to believe.

Ver. 3. Saul made havock of the church. This word, when used in war, designates a cry for general carnage. We have English laws in existence prohibiting any soldier from using it in pursuit of a routed army.

V. 4. Therefore they that were dispersed went every where-These very words are reassumed, after as it were a long parenthesis, Acts 11:19 and the thread of the story continued.

Verse 4. They that were scattered-went every where preaching] Thus the very means devised by Satan to destroy the Church became the very instruments of its diffusion and establishment. What are counsel, or might, or cunning, or rage, or malice, against the Lord, whether they are excited by men or devils!

Ver. 4. They that were scattered abroad went everywhere preaching the word. Not only in Syria, and all Roman Asia, but along all the shores of the west. Baronius affirms that fifteen thousand christians left Judea, and established themselves in Spain, in Marseilles, and in Aix. This statement cannot be doubted, for St. Paul purposed to visit the churches in Spain. Romans 15:24, 28. With these emigrations Joseph of Arimathea reached the south of France. Ireland likewise, in the apostolic age, received the faith. In the fifth century the Spaniards sent their children to be educated in Ireland, Erin being then called “the land of saints.” The sound of their feet went into all the earth, into all the Roman empire, and their words unto the ends of the world. Romans 10:18. Ireland very early sent missionaries to Cornwall, who planted the churches of Gullzinny, Gurrno, Breage, and Zinny; for these are not Cornish but Irish names. To write Sithnay for Zinny, is a corruption of the ancient pronunciation. Thus this dreadful storm of persecution, which at first seems to becloud the cares of providence over the church, discovered the brightest counsel of heaven. The church of the firstborn in Jerusalem were a chosen generation of prophets, kings, and priests to God. They were protected amidst all their foes by the terrors of God on the crucifiers of their Lord, for the space of almost two years. Now, it was full time for their dispersion. This was as a stroke on the smith’s anvil, which makes the sparks fly in all directions, and kindle wherever they fall. The disciples were driven out from a land accursed for its crimes, to take root among the rich cities of the gentiles, and to flourish in the earth.

4. Land of the Chaldeans—It has generally been supposed that Ur of the Chaldeans was northwest of Palestine, at the sources of the Tigris in Armenia. And this view is favoured because Haran or Carrhae would seem to lie in the route from that region to Palestine. But later researches seem to identify Ur of the Chaldees with the modern Mugheir, situated in the lower countries about one hundred and twenty-five miles from the emptying of the Euphrates into the Persian Gulf. Probably the direct route thence to Canaan for Abraham was impassable by reason of the predatory tribes between. Attracted by greater safety and excellent pastures, the patriarch emigrated up the rivers and tarried awhile at Haran. Charran— Called Haran in Genesis and Carrhae by the Romans. Its situation was in the northwestern part of Mesopotamia, on a river of the same name flowing into the Euphrates; it is celebrated for the defeat of the Roman general Crassus in a great battle with the Parthians; but its chief celebrity is derived from this temporary residence of Abraham.

When his father was dead—Yet it would seem, from a comparison of passages in Genesis, that Terah, father of Abraham, was living when Abraham left Haran. Terah lived (Genesis 11:32) two hundred and five years. Now, assuming that Abraham was his oldest son, as being first named, Terah was (Genesis 11:26) seventy years old when Abraham was born; and Abraham (Genesis 12:4) was seventy-five years old— and therefore Terah but one hundred and forty-five—when he left Haran, at which time Terah had sixty years more to live to fill out his two hundred and five. But the real fact probably is that Abraham was not the oldest son, but his name is placed first as the post of honour, like Shem’s in Genesis 10:1. Isaac, Abraham’s son, married the granddaughter of Nahor, Abraham’s brother, indicating that Abraham was the younger brother. According to Jewish tradition Terah was himself tinged with idolatry, and by this fact, doubtless, it was that Abraham was detained from entering the holy land until his father’s death. Land wherein ye now dwell—Stephen thus connects his hearers and himself with the venerable past, tying them as it were to the illustrious father of their race.

V. 5. Stephen-Being taken away, Philip, his next colleague, (not the apostle,) rises in his place.

Verse 5. Then Philip] One of the seven deacons, Acts 6:5, called afterwards, Philip the Evangelist, Acts 21:8.

The city of Samaria] At this time there was no city of Samaria existing: according to Josephus, Ant. lib. xiii. cap. 10, sect. 3, Hyrcanus had so utterly demolished it as to leave no vestige of it remaining. Herod the Great did afterwards build a city on the same spot of ground; but he called it sebasth i.e. Augusta, in compliment to the Emperor Augustus, as Josephus tells us, Ant. lib. xv. cap. 8, sect. 5; War, lib. i. cap. 2. sect. 7; and by this name of Sebasté, or Augusta, that city, if meant here, would in all probability have been called, in the same manner as the town called Strato’s Tower, (which Herod built on the sea coasts, and to which he gave the name of Cæsarea, in compliment to Augustus Cæsar,) is always called Cæsarea, wherever it is mentioned in the Acts of the Apostles. Bp. Pearce. As Sychem was the very heart and seat of the Samaritan religion, and Mount Gerizim the cathedral church of that sect, it is more likely that it should be intended than any other. See Lightfoot. As the Samaritans received the same law with the Jews, as they also expected the Messiah, as Christ had preached to and converted many of that people, John 4:39-42, it was very reasonable that the earliest offers of salvation should be made to them, before any attempt was made to evangelize the Gentiles. The Samaritans, indeed, formed the connecting link between the Jews and the Gentiles; for they were a mongrel people, made up of both sorts, and holding both Jewish and Pagan rites. See the account of them on Matthew 10:5.

Verses 5-7. Then Philip, &c. — The sacred historian here proceeds to record one particular instance of the success of the preaching of the persons dispersed by the above-mentioned persecution. The Philip here spoken of was not the apostle of that name, for all the apostles continued at Jerusalem, (verse 1,) and this Philip, as appears from verses 14-17, had not the power of communicating the miraculous gifts of the Holy Spirit, by laying on of hands. He was, therefore, Philip the deacon, mentioned Acts 6:5; no other of that name, besides the apostle, having been mentioned in this history. Went down to the city of Samaria — Or, as some read it, to a city of Samaria; as it is not specified what city of that country it was. The mode of expression, however, seems to point out the capital of Samaria, which was Sychar, or Sichem, where Christ had preached in the beginning of his ministry: and preached Christ unto them — It is certain that the Samaritans were better prepared to receive the gospel than most of the Gentile nations, as they worshipped the true God, and acknowledged the authority of the pentateuch. Nay, indeed, in some respects they were better prepared than the body of the Jewish nation, as we do not find that they had either such notions of the Messiah’s temporal reign as the Jews had, or had received the Sadducean principles, which were both very strong prejudices against the Christian doctrine. And the people — Who inhabited that city, notwithstanding their natural prejudices against the Jews; with one accord — Omoqumadon, unanimously; gave heed unto those things which Philip spake — Of the truth and importance of which, upon their attending to them, they were soon persuaded; hearing — The rational and convincing arguments which he used; and seeing the miracles — Which he performed, in confirmation of his doctrine. For unclean spirits — At Philip’s command, came out of many persons that had been possessed by them, crying with a loud voice — Which showed that they came out with great reluctance, and much against their wills, but were forced to acknowledge themselves overcome by a superior power. And there was great joy in that city — Both on account of those benevolent miracles which were performed by Philip in it, and of that excellent doctrine which he preached among them, containing such welcome tidings of pardon and eternal salvation.

Ver. 5. Then Philip went down to Samaria. Eusebius and all the catholic writers say, that this was Philip the deacon, and that he went to Samaria to enforce celibacy. Chrysostom says it was Philip the apostle; and the distinguished favours of heaven conferred upon him, are worthy of the first of apostles. Philip the deacon is named as an evangelist in chap. 21:8. Eusebius intimates that three of the apostles were married, Peter, Philip, and Paul; and that Philip had four daughters, who prophesied and edified the churches, so as to be entitled to praise in the scriptures. A field of glory opened to Philip in Samaria: the seeds, first sown by the Saviour, now whitened for harvest. John 4:38.

And preached Christ to them, as the Messiah, the Son of David, the Son of God. Happy for the church that there was this retreat for the saints. The Samaritans embraced the mercy rejected by the Jews. The earth, at God’s command, still helps the woman in her flight. Revelation 12:16.

5. Gave him none inheritance—Stephen (accused of blaspheming “this holy place”) proves thus from their own history that this holy place was once devoted to the Canaanites. Their ancestor was not allowed a foot-track of it. No child—Though in his old age, Abraham had no heir to inherit the promise of the future possession.

Verse 6. The people with one accord gave heed] He had fixed their attention, not only with the gravity and importance of the matter of his preaching, but also by the miracles which he did.

Verses 5-7. Then Philip, &c. — The sacred historian here proceeds to record one particular instance of the success of the preaching of the persons dispersed by the above-mentioned persecution. The Philip here spoken of was not the apostle of that name, for all the apostles continued at Jerusalem, (verse 1,) and this Philip, as appears from verses 14-17, had not the power of communicating the miraculous gifts of the Holy Spirit, by laying on of hands. He was, therefore, Philip the deacon, mentioned Acts 6:5; no other of that name, besides the apostle, having been mentioned in this history. Went down to the city of Samaria — Or, as some read it, to a city of Samaria; as it is not specified what city of that country it was. The mode of expression, however, seems to point out the capital of Samaria, which was Sychar, or Sichem, where Christ had preached in the beginning of his ministry: and preached Christ unto them — It is certain that the Samaritans were better prepared to receive the gospel than most of the Gentile nations, as they worshipped the true God, and acknowledged the authority of the pentateuch. Nay, indeed, in some respects they were better prepared than the body of the Jewish nation, as we do not find that they had either such notions of the Messiah’s temporal reign as the Jews had, or had received the Sadducean principles, which were both very strong prejudices against the Christian doctrine. And the people — Who inhabited that city, notwithstanding their natural prejudices against the Jews; with one accord — Omoqumadon, unanimously; gave heed unto those things which Philip spake — Of the truth and importance of which, upon their attending to them, they were soon persuaded; hearing — The rational and convincing arguments which he used; and seeing the miracles — Which he performed, in confirmation of his doctrine. For unclean spirits — At Philip’s command, came out of many persons that had been possessed by them, crying with a loud voice — Which showed that they came out with great reluctance, and much against their wills, but were forced to acknowledge themselves overcome by a superior power. And there was great joy in that city — Both on account of those benevolent miracles which were performed by Philip in it, and of that excellent doctrine which he preached among them, containing such welcome tidings of pardon and eternal salvation.

6. Four hundred years—This period measures from Abraham’s arrival as a stranger in Haran, which was four centuries. Israel was in Egypt alone but two hundred and fifteen years.

Verse 7. For unclean spirits, crying with loud voice, came out of many that were possessed] Hence it is evident that these unclean spirits were not a species of diseases; as they are here distinguished from the paralytic and the lame. There is nothing more certain than that the New Testament writers mean real diabolic possessions by the terms unclean spirits, devils, &c., which they use. It is absolute trifling to deny it. If we, in our superior sagacity can show that they were mistaken, that is quite a different matter!

Verses 5-7. Then Philip, &c. — The sacred historian here proceeds to record one particular instance of the success of the preaching of the persons dispersed by the above-mentioned persecution. The Philip here spoken of was not the apostle of that name, for all the apostles continued at Jerusalem, (verse 1,) and this Philip, as appears from verses 14-17, had not the power of communicating the miraculous gifts of the Holy Spirit, by laying on of hands. He was, therefore, Philip the deacon, mentioned Acts 6:5; no other of that name, besides the apostle, having been mentioned in this history. Went down to the city of Samaria — Or, as some read it, to a city of Samaria; as it is not specified what city of that country it was. The mode of expression, however, seems to point out the capital of Samaria, which was Sychar, or Sichem, where Christ had preached in the beginning of his ministry: and preached Christ unto them — It is certain that the Samaritans were better prepared to receive the gospel than most of the Gentile nations, as they worshipped the true God, and acknowledged the authority of the pentateuch. Nay, indeed, in some respects they were better prepared than the body of the Jewish nation, as we do not find that they had either such notions of the Messiah’s temporal reign as the Jews had, or had received the Sadducean principles, which were both very strong prejudices against the Christian doctrine. And the people — Who inhabited that city, notwithstanding their natural prejudices against the Jews; with one accord — Omoqumadon, unanimously; gave heed unto those things which Philip spake — Of the truth and importance of which, upon their attending to them, they were soon persuaded; hearing — The rational and convincing arguments which he used; and seeing the miracles — Which he performed, in confirmation of his doctrine. For unclean spirits — At Philip’s command, came out of many persons that had been possessed by them, crying with a loud voice — Which showed that they came out with great reluctance, and much against their wills, but were forced to acknowledge themselves overcome by a superior power. And there was great joy in that city — Both on account of those benevolent miracles which were performed by Philip in it, and of that excellent doctrine which he preached among them, containing such welcome tidings of pardon and eternal salvation.

7. Will I judge—Will perform the entire office of a judge in condemning, and, with the proper instrumentality, in executing the penalty. Shall… come forth—This last clause was spoken not to Abraham, but (Exodus 3:12) by God to Moses; yet is properly quoted by Stephen as expressing God’s purpose even in the time of Abraham.

Verse 8. There was great joy in that city.] No wonder, when they heard such glorious truths, and were the subjects of such beneficent miracles.

8. Gave… covenant of circumcision—Circumcision was both a sign of the covenant and a part of the covenant, for it was a part of the covenant to perform the rite of circumcision as its seal. Covenant means compact or agreement; and it is said that God gave the covenant as being a gracious favour, God graciously prescribing both sides of the compact. And so—In accordance with the covenant of circumcision. Begat the twelve patriarchs—Under the covenant of circumcision. And the mention of these serves both to complete the Abrahamic period and to furnish connecting links with Joseph. Patriarchs—Derived from the Greek pathr, father, and arch, government; for patriarchy was the government of a family or tribe by its progenitor, and the patriarchs were the permanent and historical heads of the twelve tribes.

II. Transition from Canaan to Egypt under the leadership of Joseph, 9-19.

During this period Stephen shadows forth that no “holy place,” no “Moses,” no “customs” existed, yet Israel and the Abrahamic Church did exist in Egypt!

Joseph was preeminently a transitional character, under the direction of God taking departure from the promised land. The whole house of Israel beset him with enmity; yet God was with him as he went down into Egypt, the true Church among the Gentiles. The condition of salvation to his brethren and departure to the so-called “holy place” were their reconciliation with him. And it was in consequence of this dwelling of the Church amid the Gentiles of Egypt that they were restored to the holy land, first typically in Jacob, and then, inclusive of Joseph, of the whole tribes.

V. 9. A certain man-using magic-So there was such a thing as witchcraft once! In Asia at least, if not in Europe or America.

Verse 9. A certain man called Simon] In ancient ecclesiastical writers, we have the strangest account of this man; they say that he pretended to be the Father, who gave the law to Moses; that he came in the reign of Tiberius in the person of the Son; that he descended on the apostles on the day of pentecost, in flames of fire, in quality of the Holy Spirit; that he was the Messiah, the Paraclete, and Jupiter; that the woman who accompanied him, called Helena, was Minerva, or the first intelligence; with many other extravagancies which probably never had an existence. All that we know to be certain on this subject is, that he used sorcery, that he bewitched the people, and that he gave out himself to be some great one. This might be sufficient, were not men prone to be wise above what is written.

Our word sorcerer, from the French sorcier, which, from the Latin sors, a lot, signifies the using of lots to draw presages concerning the future; a custom that prevailed in all countries, and was practised with a great variety of forms. On the word lot see Clarke’s note, “Leviticus 16:8; “Leviticus 16:9”; and Joshua 14:2.

The Greek word, mageuwn, signifies practising the rites or science of the Magi, or [Persic] Mughan, the worshippers of fire among the Persians; the same as [Arabic] Majoos, and [Arabic] Majooseean, from which we have our word magician. See Clarke’s note on “Matthew 2:1”. And bewitched the people of Samaria] existwn, Astonishing, amazing, or confounding the judgment of the people, from existhmi, to remove out of a place or state, to be transported beyond one’s self, to be out of one’s wits; a word that expresses precisely the same effect which the tricks or legerdemain of a juggler produce in the minds of the common people who behold his feats. It is very likely that Simon was a man of this cast, for the east has always abounded in persons of this sort. The Persian, Arabian, Hindoo, and Chinese jugglers are notorious to the present day; and even while I write this, (July, 1813,) three Indian jugglers, lately arrived, are astonishing the people of London; and if such persons can now interest and amaze the people of a city so cultivated and enlightened, what might not such do among the grosser people of Sychem or Sebaste, eighteen hundred years ago?

That himself was some great one.] That the feats which he performed sufficiently proved that he possessed a most powerful supernatural agency, and could do whatsoever he pleased.

Verses 9-11. But there was, &c. — At the time when the gospel was thus brought to them by Philip, a man was there, called Simon, which before-time in the same city used sorcery — Greek, had been mageuwn, using magic arts. Some think the expression is entirely of the same signification with the word magov, and is intended to tell us, that this Simon was one of the sect of the magi; (see on Matthew 2:1;) and it is possible he might profess himself of that sect: but certainly the expression here used imports much more, and amounts to the same with one who used enchantments, pretending, in consequence of them, to exert some supernatural powers; whereas the word magus, at least about Christ’s time, seems to have signified much the same with our English word sage, and to have denoted a proficient in learning, and especially in astronomy, and other branches of natural philosophy, to which the Persian magi addicted themselves, and so gave name to many who were far from holding the peculiarities of that sect. Yet as many natural philosophers pretended also to be magicians in the common sense of the word among us, and might make their natural knowledge subservient to that pretence when it was mere imposture, it is not improbable that they generally called themselves magi; and so the verb mageuwn might come to signify the making use of unlawful arts, (as it plainly does here,) while the noun, from whence it was derived, might still retain a more extensive and innocent signification. See Doddridge. And bewitched the people — Existwn to eqnov, astonishing the nation; of Samaria — By his magic arts he showed many signs and lying wonders, which seemed to be miracles, but really were not so; like those of the magicians of Egypt, and those of the man of sin, mentioned 2 Thessalonians 2:9: giving out, that himself was some great one — A person possessed of supernatural powers; he wished the people to believe so, and to respect him accordingly. To whom they all gave heed — Paid great regard, as he desired them to do; from the least to the greatest — Both young and old, both poor and rich; saying, This man is the great power of God — Greek, h dunamiv tou Qeou, h megalh, literally, the power of God, that great power. Thus ignorant, unthinking people mistake what is done by the power of Satan, as if it were done by the power of God; and so with the Gentile world, devils pass for deities, and in the antichristian kingdom, all the world wonders after the beast, to whom the dragon gives his power, and who opens his mouth in blasphemy against God, Revelation 13:2-5. Their meaning probably was, that Simon was the long-expected Messiah, and even Omnipotence itself incarnate, otherwise, they supposed, he could not do such wonderful things. And to him they had regard — Had the greater regard; because that of long time he had bewitched them — Or rather, had astonished them, the word being the same with that used verse 9; with sorceries — With the lying wonders which he wrought by his enchantments.

Ver. 9. Simon — used sorcery, and bewitched the people of Samaria. He was afterwards baptized, and continued to bear the christian name till the arrival of Peter and John. To them he offered money, to purchase what he thought the magic power of conferring the Holy Ghost. Peter addressed him according to the power of the Spirit of holiness: “Thy money perish with thee.” These words were the curse of excommunication inflicted on him with just indignation: yet not so as to exclude the hope of repentance and forgiveness. From him the word simony, or the purchase of ecclesiastical preferment, is derived.

After this, Simon travelled, and infected the world with his errors. He formed the sect of the Simonites, of which the fathers complain bitterly, because they and the Gnostics gave great annoyance and scandal to the christian name. He affected divinity, that he might command the greater reverence from the rich and the poor. Justin Martyr from Iren. lib. 1. cap.

19. Epiph. heres. 21. Augus. heres. 21.

9. God was with him—Though he was alone, and separated from all the rest of the chosen seed, and far from “this holy place,” this type of Jesus Immanuel had God with him.

Verse 10. This man is the great power of God.] That is, he is invested with it, and can command and use it. They certainly did not believe him to be God; but they thought him to be endued with a great supernatural power.

There is a remarkable reading here in several MSS. which should not pass unnoticed. In ABCDE, several others, together with the Æthiopic, Armenian, later Syriac, Vulgate, Itala, Origen, and Irenæus, the word kaloumenh is added before megalh, and the passage reads thus, This person is that power of God which is CALLED the GREAT. This appears to be the true reading; but what the Samaritans meant by that power of God which they termed the Great, we know not. Simon endeavoured to persuade the people that he was a very great personage, and he succeeded.

Verses 9-11. But there was, &c. — At the time when the gospel was thus brought to them by Philip, a man was there, called Simon, which before-time in the same city used sorcery — Greek, had been mageuwn, using magic arts. Some think the expression is entirely of the same signification with the word magov, and is intended to tell us, that this Simon was one of the sect of the magi; (see on Matthew 2:1;) and it is possible he might profess himself of that sect: but certainly the expression here used imports much more, and amounts to the same with one who used enchantments, pretending, in consequence of them, to exert some supernatural powers; whereas the word magus, at least about Christ’s time, seems to have signified much the same with our English word sage, and to have denoted a proficient in learning, and especially in astronomy, and other branches of natural philosophy, to which the Persian magi addicted themselves, and so gave name to many who were far from holding the peculiarities of that sect. Yet as many natural philosophers pretended also to be magicians in the common sense of the word among us, and might make their natural knowledge subservient to that pretence when it was mere imposture, it is not improbable that they generally called themselves magi; and so the verb mageuwn might come to signify the making use of unlawful arts, (as it plainly does here,) while the noun, from whence it was derived, might still retain a more extensive and innocent signification. See Doddridge. And bewitched the people — Existwn to eqnov, astonishing the nation; of Samaria — By his magic arts he showed many signs and lying wonders, which seemed to be miracles, but really were not so; like those of the magicians of Egypt, and those of the man of sin, mentioned 2 Thessalonians 2:9: giving out, that himself was some great one — A person possessed of supernatural powers; he wished the people to believe so, and to respect him accordingly. To whom they all gave heed — Paid great regard, as he desired them to do; from the least to the greatest — Both young and old, both poor and rich; saying, This man is the great power of God — Greek, h dunamiv tou Qeou, h megalh, literally, the power of God, that great power. Thus ignorant, unthinking people mistake what is done by the power of Satan, as if it were done by the power of God; and so with the Gentile world, devils pass for deities, and in the antichristian kingdom, all the world wonders after the beast, to whom the dragon gives his power, and who opens his mouth in blasphemy against God, Revelation 13:2-5. Their meaning probably was, that Simon was the long-expected Messiah, and even Omnipotence itself incarnate, otherwise, they supposed, he could not do such wonderful things. And to him they had regard — Had the greater regard; because that of long time he had bewitched them — Or rather, had astonished them, the word being the same with that used verse 9; with sorceries — With the lying wonders which he wrought by his enchantments.

10. Favour and wisdom—Favour with God, and wisdom toward man. Governor over Egypt—And so Christ is ruler even over the Gentiles, to fit them for their place in his Church.

Verses 9-11. But there was, &c. — At the time when the gospel was thus brought to them by Philip, a man was there, called Simon, which before-time in the same city used sorcery — Greek, had been mageuwn, using magic arts. Some think the expression is entirely of the same signification with the word magov, and is intended to tell us, that this Simon was one of the sect of the magi; (see on Matthew 2:1;) and it is possible he might profess himself of that sect: but certainly the expression here used imports much more, and amounts to the same with one who used enchantments, pretending, in consequence of them, to exert some supernatural powers; whereas the word magus, at least about Christ’s time, seems to have signified much the same with our English word sage, and to have denoted a proficient in learning, and especially in astronomy, and other branches of natural philosophy, to which the Persian magi addicted themselves, and so gave name to many who were far from holding the peculiarities of that sect. Yet as many natural philosophers pretended also to be magicians in the common sense of the word among us, and might make their natural knowledge subservient to that pretence when it was mere imposture, it is not improbable that they generally called themselves magi; and so the verb mageuwn might come to signify the making use of unlawful arts, (as it plainly does here,) while the noun, from whence it was derived, might still retain a more extensive and innocent signification. See Doddridge. And bewitched the people — Existwn to eqnov, astonishing the nation; of Samaria — By his magic arts he showed many signs and lying wonders, which seemed to be miracles, but really were not so; like those of the magicians of Egypt, and those of the man of sin, mentioned 2 Thessalonians 2:9: giving out, that himself was some great one — A person possessed of supernatural powers; he wished the people to believe so, and to respect him accordingly. To whom they all gave heed — Paid great regard, as he desired them to do; from the least to the greatest — Both young and old, both poor and rich; saying, This man is the great power of God — Greek, h dunamiv tou Qeou, h megalh, literally, the power of God, that great power. Thus ignorant, unthinking people mistake what is done by the power of Satan, as if it were done by the power of God; and so with the Gentile world, devils pass for deities, and in the antichristian kingdom, all the world wonders after the beast, to whom the dragon gives his power, and who opens his mouth in blasphemy against God, Revelation 13:2-5. Their meaning probably was, that Simon was the long-expected Messiah, and even Omnipotence itself incarnate, otherwise, they supposed, he could not do such wonderful things. And to him they had regard — Had the greater regard; because that of long time he had bewitched them — Or rather, had astonished them, the word being the same with that used verse 9; with sorceries — With the lying wonders which he wrought by his enchantments.

11. Our fathers—The same phrase, our fathers, is used in verses 12 and 13, indicating that Stephen intends to claim for himself and the Church of Jesus the fatherhood of the patriarchs.

V. 12. But when they believed-What Philip preached, then they saw and felt the real power of God, and submitted thereto.

Verse 12. But when they believed Philip] So it is evident that Philip’s word came with greater power then that of Simon; and that his miracles stood the test in such a way as the feats of Simon could not.

Verses 12, 13. But when they believed Philip, &c. When they became spectators of Philip’s miracles, and were convinced that they were real, and those of Simon a mere sham; or, when they believed the doctrine that Philip preached, concerning the kingdom of God, they then saw and felt the real power of God, and submitted thereto; and were baptized, both men and women — Thus making an open profession of their faith in the gospel. By the influence of divine grace, working with the word, they that had been led captive by Satan, were brought into obedience to Christ. Then Simon himself believed — The truth of the doctrine taught by this messenger of God, though his heart was not truly changed by its power: and when he was baptized — On a profession of that faith; he continued with Philip — Courting a further acquaintance with him; and wondered, beholding the miracles, &c. — Greek, was astonished, or filled with amazement, as the Samaritans had formerly been, at the sight of his magical performances. “It is with peculiar elegance and propriety, that the same word which had been used to express the manner in which the Samaritans were affected with Simon’s enchantments, is here used to describe the impression which Philip’s miracles made on him.” Thus Doddridge; who adds, “We see in this, as in a thousand nearer instances, that there may be a speculative faith in the gospel where there is no true piety; and if such persons, on the profession of that faith, where nothing appears contrary to it, be admitted to those ordinances by which Christians are distinguished from the rest of mankind, it is an evil in the present state of things unavoidable, and the conduct of Christian ministers and societies, in admitting such, will be less displeasing to God than a rigorous severity.”

V. 13. And Simon believed-That is, was convinced of the truth.

Verse 13. Simon himself believed also] He was struck with the doctrine and miracles of Philip-he saw that these were real; he knew his own to be fictitious. He believed therefore that Jesus was the Messiah, and was in consequence baptized.

Continued with Philip, and wondered] existato, He was as much astonished and confounded at the miracles of Philip as the people of Samaria were at his legerdemain. It is worthy of remark that existato comes from the same root, existhmi, as the word existwn, in Acts 8:9, and, if our translation bewitched be proper there, it should be retained here; and then we should read, Then Simon himself believed and was baptized, and continued with Philip, being BEWITCHED, beholding the miracles and signs which were done. We may see, from this circumstance, how improper the term bewitched is, in the 9th and 11th verses. {Acts 8:9,11}

Verses 12, 13. But when they believed Philip, &c. When they became spectators of Philip’s miracles, and were convinced that they were real, and those of Simon a mere sham; or, when they believed the doctrine that Philip preached, concerning the kingdom of God, they then saw and felt the real power of God, and submitted thereto; and were baptized, both men and women — Thus making an open profession of their faith in the gospel. By the influence of divine grace, working with the word, they that had been led captive by Satan, were brought into obedience to Christ. Then Simon himself believed — The truth of the doctrine taught by this messenger of God, though his heart was not truly changed by its power: and when he was baptized — On a profession of that faith; he continued with Philip — Courting a further acquaintance with him; and wondered, beholding the miracles, &c. — Greek, was astonished, or filled with amazement, as the Samaritans had formerly been, at the sight of his magical performances. “It is with peculiar elegance and propriety, that the same word which had been used to express the manner in which the Samaritans were affected with Simon’s enchantments, is here used to describe the impression which Philip’s miracles made on him.” Thus Doddridge; who adds, “We see in this, as in a thousand nearer instances, that there may be a speculative faith in the gospel where there is no true piety; and if such persons, on the profession of that faith, where nothing appears contrary to it, be admitted to those ordinances by which Christians are distinguished from the rest of mankind, it is an evil in the present state of things unavoidable, and the conduct of Christian ministers and societies, in admitting such, will be less displeasing to God than a rigorous severity.”

V. 14. And the apostles hearing that Samaria-The inhabitants of that country,

had received the word of God-By faith,

sent Peter and John-He that sends must be either superior, or at least equal, to him that is sent. It follows that the college of the apostles was equal if not superior to Peter.

Verse 14. The word of God] The doctrine of the Lord Jesus Christ. They sent unto them Peter and John] There was no individual ruler among the apostles-there was not even a president of the council; and Peter, far from being chief of the apostles, is one of those sent, with the same commission and authority as John, to confirm the Samaritans in the faith.

Verses 14-17. When the apostles heard that Samaria — That the inhabitants of that country, or of the chief city thereof; had received the word of God — By faith; being desirous that these new converts should be further settled in their Christian profession, by receiving those spiritual gifts which no inferior teacher or officer in the church could be the instrument of communicating; they sent unto them Peter and John — Two of the most eminent of their number, made remarkable by the miracle they had lately performed, and the courageous manner in which they had borne their testimony to the gospel. Here we find Peter sent by the other apostles, which is a proof that he was not their head and superior, for greater is he that sends than he that is sent. Peter and John were sent to Samaria, 1st, To assist and strengthen the hands of Philip. Ministers in a higher station, and that excel in gifts and graces, should consider how they may be helpful to those in a lower sphere, and should labour to promote their comfort and usefulness. 2d, To endeavour to carry on the good work that was begun among the people, and through those heavenly graces that had enriched themselves to confer upon them spiritual gifts. Who, when they were come, prayed for them — The imposition of their hands would have been unavailing toward the purpose of their mission, without prayer: that they might receive the Holy Ghost — In his miraculous gifts, as well as in his sanctifying graces. Not that all who had been baptized in Samaria might receive these gifts, for it was never so in any church, no, not in that of Jerusalem; there being only some, even among them, who were, in this sense, full of the Holy Ghost; (Acts 6:3;) but that some of them might receive these gifts, for the confirmation of the gospel, and especially such as were designed for some office in the church, or at least, to be eminently active members of it; and that some of them might receive one gift of the Holy Ghost, and others another; see 1 Corinthians 12:4, 8, 28-31; 14:26. For as yet he was fallen upon none of them — None of them were endued with his extraordinary influences, notwithstanding that those influences had been wonderfully displayed among them in the astonishing miracles which Philip had performed. It is rightly observed here by Epiphanius, that Philip, being only a deacon, had not the power of conferring these miraculous gifts, and therefore these apostles were sent to do it. Then laid they their hands on them — Namely, after they had prayed for them; and they received the Holy Ghost — In answer to the prayers of these apostles: that is these new converts spake with tongues, and performed other extraordinary works. Thus God put honour upon the apostolic office, bore witness to his truth, and by qualifying many persons to instruct others therein, and to sustain other offices among his people, he made provision for the further enlargement of his work, in the conversion of more sinners, and the establishment and edification of believers.

14. Threescore and fifteen souls—That is, seventy-five. But Exodus 1:5, says there were but seventy souls. Herein Stephen follows the Septuagint, which reckons seventy-five by adding the five sons of Ephraim and Manasseh.

V. 15. The Holy Ghost-In his miraculous gifts? Or his sanctifying graces? Probably in both.

Verse 15. When they were come down] The very same mode of speaking, in reference to Jerusalem formerly, obtains now in reference to London. The metropolis in both cases is considered as the centre; and all parts, in every direction, no matter how distant, or how situated, are represented as below the metropolis. Hence we so frequently hear of persons going up to Jerusalem: and going down from the same. So in London the people speak of going down to the country; and, in the country, of going up to London. It is necessary to make this remark, lest any person should be led away with the notion that Jerusalem was situated on the highest ground in Palestine. It is a mode of speech which is used to designate a royal or imperial city.

Prayed for them, that they might receive the Holy Ghost.] It seems evident from this case, that even the most holy deacons, though full of the Holy Ghost themselves, could not confer this heavenly gift on others. This was the prerogative of the apostles, and they were only instruments; but they were those alone by which the Lord chose to work. They prayed and laid their hands on the disciples, and God sent down the gift; so, the blessing came from God by the apostles, and not from the apostles to the people. But for what purpose was the Holy Spirit thus given? Certainly not for the sanctification of the souls of the people: this they had on believing in Christ Jesus; and this the apostles never dispensed. It was the miraculous gifts of the Spirit which were thus communicated: the speaking with different tongues, and those extraordinary qualifications which were necessary for the successful preaching of the Gospel; and doubtless many, if not all, of those on whom the apostles laid their hands, were employed more or less in the public work of the Church.

Verses 14-17. When the apostles heard that Samaria — That the inhabitants of that country, or of the chief city thereof; had received the word of God — By faith; being desirous that these new converts should be further settled in their Christian profession, by receiving those spiritual gifts which no inferior teacher or officer in the church could be the instrument of communicating; they sent unto them Peter and John — Two of the most eminent of their number, made remarkable by the miracle they had lately performed, and the courageous manner in which they had borne their testimony to the gospel. Here we find Peter sent by the other apostles, which is a proof that he was not their head and superior, for greater is he that sends than he that is sent. Peter and John were sent to Samaria, 1st, To assist and strengthen the hands of Philip. Ministers in a higher station, and that excel in gifts and graces, should consider how they may be helpful to those in a lower sphere, and should labour to promote their comfort and usefulness. 2d, To endeavour to carry on the good work that was begun among the people, and through those heavenly graces that had enriched themselves to confer upon them spiritual gifts. Who, when they were come, prayed for them — The imposition of their hands would have been unavailing toward the purpose of their mission, without prayer: that they might receive the Holy Ghost — In his miraculous gifts, as well as in his sanctifying graces. Not that all who had been baptized in Samaria might receive these gifts, for it was never so in any church, no, not in that of Jerusalem; there being only some, even among them, who were, in this sense, full of the Holy Ghost; (Acts 6:3;) but that some of them might receive these gifts, for the confirmation of the gospel, and especially such as were designed for some office in the church, or at least, to be eminently active members of it; and that some of them might receive one gift of the Holy Ghost, and others another; see 1 Corinthians 12:4, 8, 28-31; 14:26. For as yet he was fallen upon none of them — None of them were endued with his extraordinary influences, notwithstanding that those influences had been wonderfully displayed among them in the astonishing miracles which Philip had performed. It is rightly observed here by Epiphanius, that Philip, being only a deacon, had not the power of conferring these miraculous gifts, and therefore these apostles were sent to do it. Then laid they their hands on them — Namely, after they had prayed for them; and they received the Holy Ghost — In answer to the prayers of these apostles: that is these new converts spake with tongues, and performed other extraordinary works. Thus God put honour upon the apostolic office, bore witness to his truth, and by qualifying many persons to instruct others therein, and to sustain other offices among his people, he made provision for the further enlargement of his work, in the conversion of more sinners, and the establishment and edification of believers.

Verses 14-17. When the apostles heard that Samaria — That the inhabitants of that country, or of the chief city thereof; had received the word of God — By faith; being desirous that these new converts should be further settled in their Christian profession, by receiving those spiritual gifts which no inferior teacher or officer in the church could be the instrument of communicating; they sent unto them Peter and John — Two of the most eminent of their number, made remarkable by the miracle they had lately performed, and the courageous manner in which they had borne their testimony to the gospel. Here we find Peter sent by the other apostles, which is a proof that he was not their head and superior, for greater is he that sends than he that is sent. Peter and John were sent to Samaria, 1st, To assist and strengthen the hands of Philip. Ministers in a higher station, and that excel in gifts and graces, should consider how they may be helpful to those in a lower sphere, and should labour to promote their comfort and usefulness. 2d, To endeavour to carry on the good work that was begun among the people, and through those heavenly graces that had enriched themselves to confer upon them spiritual gifts. Who, when they were come, prayed for them — The imposition of their hands would have been unavailing toward the purpose of their mission, without prayer: that they might receive the Holy Ghost — In his miraculous gifts, as well as in his sanctifying graces. Not that all who had been baptized in Samaria might receive these gifts, for it was never so in any church, no, not in that of Jerusalem; there being only some, even among them, who were, in this sense, full of the Holy Ghost; (Acts 6:3;) but that some of them might receive these gifts, for the confirmation of the gospel, and especially such as were designed for some office in the church, or at least, to be eminently active members of it; and that some of them might receive one gift of the Holy Ghost, and others another; see 1 Corinthians 12:4, 8, 28-31; 14:26. For as yet he was fallen upon none of them — None of them were endued with his extraordinary influences, notwithstanding that those influences had been wonderfully displayed among them in the astonishing miracles which Philip had performed. It is rightly observed here by Epiphanius, that Philip, being only a deacon, had not the power of conferring these miraculous gifts, and therefore these apostles were sent to do it. Then laid they their hands on them — Namely, after they had prayed for them; and they received the Holy Ghost — In answer to the prayers of these apostles: that is these new converts spake with tongues, and performed other extraordinary works. Thus God put honour upon the apostolic office, bore witness to his truth, and by qualifying many persons to instruct others therein, and to sustain other offices among his people, he made provision for the further enlargement of his work, in the conversion of more sinners, and the establishment and edification of believers.

Ver. 16. Only they were baptized. Better to say, they had only been baptized in the name of the Lord Jesus.

16. Into Sychem—Sychem is the Shechem or Sychar of John 4:5; and for a full account of the place and of Joseph’s tomb see our notes there. Abraham bought… of the sons of Emmor—To make this correct history Jacob should be substituted for Abraham; for, according to Genesis 33:19, it was Jacob who purchased the family tomb at Shechem. Far earlier indeed than this the venerable Abraham did make a somewhat similar purchase, namely, of the cave of Machpelah of the sons of Heth, wherein to bury Sarah his wife, of which see the interesting account in the twenty-third chapter of Genesis. We see no other plausible way among all the proposed expedients of sustaining the accuracy of Stephen but by supposing that in the earliest copies from Luke’s manuscript the word Abraham was by mistake inserted for Jacob, for which, however, there is no manuscript support. But for a mistake committed by Stephen the sacred historian himself could not be held responsible.

Dr. Wordsworth ingeniously argues that Emmor or Hamor was a hereditary princely name like Pharaoh and Candace; that Abraham in all probability had bought the same spot from an earlier Hamor, and that Jacob as matter of peace re-bought the same ground.

Verse 17. Then laid they their hands on them] Probably only on some select persons, who were thought proper for public use in the Church. They did not lay hands on all; for certainly no hands in this way were laid on Simon.

Verses 14-17. When the apostles heard that Samaria — That the inhabitants of that country, or of the chief city thereof; had received the word of God — By faith; being desirous that these new converts should be further settled in their Christian profession, by receiving those spiritual gifts which no inferior teacher or officer in the church could be the instrument of communicating; they sent unto them Peter and John — Two of the most eminent of their number, made remarkable by the miracle they had lately performed, and the courageous manner in which they had borne their testimony to the gospel. Here we find Peter sent by the other apostles, which is a proof that he was not their head and superior, for greater is he that sends than he that is sent. Peter and John were sent to Samaria, 1st, To assist and strengthen the hands of Philip. Ministers in a higher station, and that excel in gifts and graces, should consider how they may be helpful to those in a lower sphere, and should labour to promote their comfort and usefulness. 2d, To endeavour to carry on the good work that was begun among the people, and through those heavenly graces that had enriched themselves to confer upon them spiritual gifts. Who, when they were come, prayed for them — The imposition of their hands would have been unavailing toward the purpose of their mission, without prayer: that they might receive the Holy Ghost — In his miraculous gifts, as well as in his sanctifying graces. Not that all who had been baptized in Samaria might receive these gifts, for it was never so in any church, no, not in that of Jerusalem; there being only some, even among them, who were, in this sense, full of the Holy Ghost; (Acts 6:3;) but that some of them might receive these gifts, for the confirmation of the gospel, and especially such as were designed for some office in the church, or at least, to be eminently active members of it; and that some of them might receive one gift of the Holy Ghost, and others another; see 1 Corinthians 12:4, 8, 28-31; 14:26. For as yet he was fallen upon none of them — None of them were endued with his extraordinary influences, notwithstanding that those influences had been wonderfully displayed among them in the astonishing miracles which Philip had performed. It is rightly observed here by Epiphanius, that Philip, being only a deacon, had not the power of conferring these miraculous gifts, and therefore these apostles were sent to do it. Then laid they their hands on them — Namely, after they had prayed for them; and they received the Holy Ghost — In answer to the prayers of these apostles: that is these new converts spake with tongues, and performed other extraordinary works. Thus God put honour upon the apostolic office, bore witness to his truth, and by qualifying many persons to instruct others therein, and to sustain other offices among his people, he made provision for the further enlargement of his work, in the conversion of more sinners, and the establishment and edification of believers.

V. 18. Simon offered them money-And hence the procuring any ministerial function, or ecclesiastical benefice by money, is termed Simony.

Verse 18. When Simon saw, &c.] By hearing these speak with different tongues and work miracles.

He offered them money] Supposing that the dispensing this Spirit belonged to them-that they could give it to whomsoever they pleased; and imagining that, as he saw them to be poor men, they would not object to take money for their gift; and it is probable that he had gained considerably by his juggling, and therefore could afford to spare some, as he hoped to make it all up by the profit which he expected to derive from this new influence.

Verses 18, 19. And when Simon — The magician, spoken of before; saw — With astonishment; that through laying on of the apostles’ hands — On the heads of many individuals, lately converted to the Christian faith; the Holy Ghost was given — In his extraordinary operations; he offered them money — And hence the procuring any ministerial function, or ecclesiastical benefice, by money, is termed Simony: saying, Give me also this power — Let me prevail with you, by this reward, to confer on me the power which I have seen you exercise with so much ease. It seems Simon imagined, if by the imposition of his hands he could confer such gifts as Peter and John conferred, it would turn considerably to his honour and advantage; and especially if he could, by this means, communicate to whom he would the knowledge of languages, which they had never been at the trouble of learning in a natural way. “Simon,” says Henry, “did not desire the apostles to lay their hands on him, that he might receive the Holy Ghost himself, for he did not foresee that any thing was to be got by that; but that they would convey to him a power to bestow the gift upon others; he was ambitious to have the honour of an apostle, but not at all solicitous to have the spirit or disposition of a Christian: he was more desirous to gain honour to himself than to do good to others. Now in making this motion, 1st, He put a great affront upon the apostles, as if they were mercenary men, who would do any thing for money. 2d, He put a great affront upon Christianity, as if the miracles that were wrought in confirmation of it were done by magic arts, only of a different nature from those which he himself had practised formerly.” Indeed, as Dr. Whitby observes, “The sin of Simon struck at the very foundation of the Christian faith; supposing that the apostles, and other Christians, did their miracles by some higher art of magic than that which he had learned, and so that they, by the same art, could teach others to do the same works for any other end.” “3d, He showed that, like Balaam, he aimed at the rewards of divination; for he would not have bid money for this power, if he had not hoped to get money by 2:4th, He showed that he had a very high conceit of himself, and that his heart had never been truly humbled.”

18. Another king arose—This other king who knew not Joseph is supposed to have been the founder of a new dynasty by conquest. For some ages Egypt was ruled by a line of so-called Shepherd kings, and it is with these that the Pharaohs known to the Hebrews are identified by Heeren and others, and these are supposed to have been dethroned by the native dynasty of kings. It was by this dynasty, probably, that the Hebrews were subsequently enslaved. But Sir J.G. Wilkinson holds that this new king was Amosis, the first of the eighteenth dynasty, or that of the Diospolitans from Thebes.

III. The Transition from Egypt to the Holy Land under Moses, 20-43. Stephen was accused of blaspheming Moses, of seeking to abolish his law and change his customs; and so it is Moses upon whom he most fully dwells and builds his argument. He now professes his faith regarding Moses. Moses was the founder of a great change, the human author of the law and the customs; and he was also assailed in his great mission by the opposition, persecutions, and apostasies of the Jews; and, finally, he was not only a type of Jesus, but as a prophet he predicted Jesus as his antitype. The claims of Jesus as such antitype thus premised, Stephen, had he been uninterrupted, would doubtless have fully shown. So far he had not dared utter his name. His topics are, 1. Moses’ life preparatory to his mission,

Verses 18, 19. And when Simon — The magician, spoken of before; saw — With astonishment; that through laying on of the apostles’ hands — On the heads of many individuals, lately converted to the Christian faith; the Holy Ghost was given — In his extraordinary operations; he offered them money — And hence the procuring any ministerial function, or ecclesiastical benefice, by money, is termed Simony: saying, Give me also this power — Let me prevail with you, by this reward, to confer on me the power which I have seen you exercise with so much ease. It seems Simon imagined, if by the imposition of his hands he could confer such gifts as Peter and John conferred, it would turn considerably to his honour and advantage; and especially if he could, by this means, communicate to whom he would the knowledge of languages, which they had never been at the trouble of learning in a natural way. “Simon,” says Henry, “did not desire the apostles to lay their hands on him, that he might receive the Holy Ghost himself, for he did not foresee that any thing was to be got by that; but that they would convey to him a power to bestow the gift upon others; he was ambitious to have the honour of an apostle, but not at all solicitous to have the spirit or disposition of a Christian: he was more desirous to gain honour to himself than to do good to others. Now in making this motion, 1st, He put a great affront upon the apostles, as if they were mercenary men, who would do any thing for money. 2d, He put a great affront upon Christianity, as if the miracles that were wrought in confirmation of it were done by magic arts, only of a different nature from those which he himself had practised formerly.” Indeed, as Dr. Whitby observes, “The sin of Simon struck at the very foundation of the Christian faith; supposing that the apostles, and other Christians, did their miracles by some higher art of magic than that which he had learned, and so that they, by the same art, could teach others to do the same works for any other end.” “3d, He showed that, like Balaam, he aimed at the rewards of divination; for he would not have bid money for this power, if he had not hoped to get money by 2:4th, He showed that he had a very high conceit of himself, and that his heart had never been truly humbled.”

Verse 20. Thy money perish with thee] This is an awful declaration; and imports thus much, that if he did not repent, he and his ill-gotten goods would perish together; his money should be dissipated, and his soul go into perdition.

That the gift of God may be purchased] Peter takes care to inform not only Simon, but all to whom these presents may come, that the Spirit of God is the gift of God alone, and consequently cannot be purchased with money; for what reward can HE receive from his creatures, to whom the silver and the gold belong, the cattle on a thousand hills, the earth and its fulness!

Verses 20, 21. But Peter said, Thy money perish with thee — Not being able to conceal his indignation, upon hearing so infamous an offer. His words are not to be considered as an imprecation, but as a strong admonition to Simon of his danger, and an intimation, how much rather the apostle would see the greatest sum of money lost and cast away, than receive any part of it upon such shameful terms. With a horror like that with which Peter received the wicked proposal of Simon, should we look on the conduct of all those by whom sacred things are either bought or sold; an infamous traffic, about which an upright man cannot deliberate a moment, but will reject it at once with an honest scorn and indignation, like that of Peter in the present instance. “They,” says Beza, “who buy and sell sacred things, are the successors not of Simon Peter, but of Simon Magus.” A crime almost equally enormous with this is, that of prostituting the ordinances of Christ to secular ends. In vain is it for men to profess themselves Christians, in vain to submit like Simon to baptism, or like him to adhere constantly to the ministers of the gospel, while such hypocritical conduct proclaims aloud that they are in the gall of bitterness, and in the bond of iniquity. Because thou hast thought — Hast persuaded thyself; that the gift of God may be purchased with money — Thus, on the one hand, overvaluing the wealth of this world, as if it were an equivalent for any thing, even for spiritual and eternal blessings; and, on the other, undervaluing the gift of the Holy Ghost, and putting it on a level with the common gifts of nature and providence. Observe, reader, all the buying and selling of pardons and indulgences in the Church of Rome is the product of this same wicked thought, that the gift of God may be purchased with money; whereas the offer of divine grace is expressly made to all that will receive it, without money and without price. Thou hast neither part — By purchase, nor lot — Given gratis, in this matter — This gift of God; nor any interest in the important spiritual blessings to which all these extraordinary gifts of the Spirit are subservient; for thy heart is not right in the sight of God — Otherwise thou wouldst think far more honourably of his Spirit than to form a mercenary scheme to traffic in it in this scandalous manner. Probably Peter discerned that Simon’s heart was not right in the sight of God long before he declared it; although it does not appear that God gave to any of the apostles a universal power of discerning the hearts of all they conversed with, any more than a universal power of healing all the sick they came near. This we are sure Paul had not, though he was not inferior to the chief of the apostles; otherwise he would not have suffered the illness of Epaphroditus to have brought him so near death, Philippians 2:25-27; nor left so useful a fellow-labourer as Trophimus sick at Miletus, 2 Timothy 4:20. Observe, reader, although we cannot infer from every thing that a man saith or doth amiss, that he is a hypocrite in the profession he makes of religion; yet, conduct like this of Simon is such a fundamental error as can by no means consist with a state of grace. His offering money for a spiritual gift was an incontestable evidence, 1st, That he was yet under the power of a worldly and carnal spirit; and, 2d, That he was yet a mere natural man, who received not the things of the Spirit of God. His heart, as Peter tells him, was not right, and we are as our hearts are: if they be not right, we are wrong; and, whatever our pretensions may be, our religion is vain, and will stand us in no stead on a death-bed, or at the day of judgment. Inquire, therefore, reader, whether thy heart be right in His sight who trieth the heart and the reins, to whom every heart is open, and who will bring every work into judgment, with every secret thing, and in particular will make manifest the counsels of the heart.

20-29. 2. His call, 30-34. 3. The performance of his mission, 35, 36. 4. His prediction of a prophet like unto himself, 37. 5. The persecutions and apostasies of his people against him, 38-43.

20. Exceeding fair—The original is literally beautiful unto God. Hebrew grammarians have told us that this is simply a Hebrew form of the superlative for the adjective, so that the phrase merely signifies that he was most beautiful. No doubt this is the effect produced by the reference to God; for that is absolutely beautiful which God esteems so.

V. 21. Thou hast neither part-By purchase, nor lot-Given gratis, in this matter-This gift of God.

For thy heart is not right before God-Probably St. Peter discerned this long before he had declared it; although it does not appear that God gave to any of the apostles a universal power of discerning the hearts of all they conversed with; any more than a universal power of healing all the sick they came near. This we are sure St. Paul had not; though he was not inferior to the chief of the apostles. Otherwise he would not have suffered the illness of Epaphroditus to have brought him so near to death, Philippians 2:25-27; nor have left so useful a fellow labourer as Trophimus sick at Miletus, 2 Timothy 4:20.

Verse 21. Thou hast neither part nor lot in this matter] Thou hast no part among the faithful, and no lot in this ministry. That the word klhrov, which we translate lot, is to be understood as implying a spiritual portion, office, &c., see proved in the note on Numbers 26:55. Thy heart is not right] It is not through motives of purity, benevolence, or love to the souls of men, that thou desirest to be enabled to confer the Holy Ghost; it is through pride, vain glory, and love of money: thou wouldest now give a little money that thou mightest, by thy new gift, gain much.

Verses 20, 21. But Peter said, Thy money perish with thee — Not being able to conceal his indignation, upon hearing so infamous an offer. His words are not to be considered as an imprecation, but as a strong admonition to Simon of his danger, and an intimation, how much rather the apostle would see the greatest sum of money lost and cast away, than receive any part of it upon such shameful terms. With a horror like that with which Peter received the wicked proposal of Simon, should we look on the conduct of all those by whom sacred things are either bought or sold; an infamous traffic, about which an upright man cannot deliberate a moment, but will reject it at once with an honest scorn and indignation, like that of Peter in the present instance. “They,” says Beza, “who buy and sell sacred things, are the successors not of Simon Peter, but of Simon Magus.” A crime almost equally enormous with this is, that of prostituting the ordinances of Christ to secular ends. In vain is it for men to profess themselves Christians, in vain to submit like Simon to baptism, or like him to adhere constantly to the ministers of the gospel, while such hypocritical conduct proclaims aloud that they are in the gall of bitterness, and in the bond of iniquity. Because thou hast thought — Hast persuaded thyself; that the gift of God may be purchased with money — Thus, on the one hand, overvaluing the wealth of this world, as if it were an equivalent for any thing, even for spiritual and eternal blessings; and, on the other, undervaluing the gift of the Holy Ghost, and putting it on a level with the common gifts of nature and providence. Observe, reader, all the buying and selling of pardons and indulgences in the Church of Rome is the product of this same wicked thought, that the gift of God may be purchased with money; whereas the offer of divine grace is expressly made to all that will receive it, without money and without price. Thou hast neither part — By purchase, nor lot — Given gratis, in this matter — This gift of God; nor any interest in the important spiritual blessings to which all these extraordinary gifts of the Spirit are subservient; for thy heart is not right in the sight of God — Otherwise thou wouldst think far more honourably of his Spirit than to form a mercenary scheme to traffic in it in this scandalous manner. Probably Peter discerned that Simon’s heart was not right in the sight of God long before he declared it; although it does not appear that God gave to any of the apostles a universal power of discerning the hearts of all they conversed with, any more than a universal power of healing all the sick they came near. This we are sure Paul had not, though he was not inferior to the chief of the apostles; otherwise he would not have suffered the illness of Epaphroditus to have brought him so near death, Philippians 2:25-27; nor left so useful a fellow-labourer as Trophimus sick at Miletus, 2 Timothy 4:20. Observe, reader, although we cannot infer from every thing that a man saith or doth amiss, that he is a hypocrite in the profession he makes of religion; yet, conduct like this of Simon is such a fundamental error as can by no means consist with a state of grace. His offering money for a spiritual gift was an incontestable evidence, 1st, That he was yet under the power of a worldly and carnal spirit; and, 2d, That he was yet a mere natural man, who received not the things of the Spirit of God. His heart, as Peter tells him, was not right, and we are as our hearts are: if they be not right, we are wrong; and, whatever our pretensions may be, our religion is vain, and will stand us in no stead on a death-bed, or at the day of judgment. Inquire, therefore, reader, whether thy heart be right in His sight who trieth the heart and the reins, to whom every heart is open, and who will bring every work into judgment, with every secret thing, and in particular will make manifest the counsels of the heart.

20-29. 2. His call, 30-34. 3. The performance of his mission, 35, 36. 4. His prediction of a prophet like unto himself, 37. 5. The persecutions and apostasies of his people against him, 38-43.

20. Exceeding fair—The original is literally beautiful unto God. Hebrew grammarians have told us that this is simply a Hebrew form of the superlative for the adjective, so that the phrase merely signifies that he was most beautiful. No doubt this is the effect produced by the reference to God; for that is absolutely beautiful which God esteems so.

V. 22. Repent-if perhaps the thought of thy heart may be forgiven thee-Without all doubt if he had repented, he would have been forgiven. The doubt was, whether he would repent.

Thou art in the gall of bitterness-In the highest degree of wickedness, which is bitterness, that is, misery to the soul;

and in the bond of iniquity-Fast bound therewith.

Verse 22. Repent therefore of this thy wickedness] St. Peter did not suppose his case to be utterly hopeless; though his sin, considered in its motives and objects, was of the most heinous kind.

If perhaps the thought of thine heart may be forgiven thee.] His sin, as yet, only existed in thought and purpose; and therefore it is said, if perhaps the thought of thine heart may be forgiven.

Verses 22, 23. Repent, therefore, of this thy wickedness — Be humbled and ashamed for what thou hast thought, said, and done; own thyself guilty in this matter, and be sorry for it; condemn thy way, and amend it; and be a new creature in Christ. And pray to God — He must pray that God would give him repentance, and pardon upon repentance. “Here is so incontestable an evidence of an unconverted sinner being exhorted to repentance and prayer, while he was known to be in that state, that it is astonishing the propriety of doing this should ever have been disputed; and one would think none could be so wild as to imagine faith in Christ was not included in that repentance which an apostle preaches to a baptized person as the way of obtaining forgiveness.” — Doddridge. If perhaps, the thought of thy heart may be forgiven thee — Without all doubt, if Simon had repented he would have been forgiven; and this dubious manner in which Peter speaks of his obtaining forgiveness, intimates, not that his repentance, if sincere, might possibly fail of acceptance, for that would have been contrary to the whole tenor of the gospel; but the doubt was, whether he would sincerely repent; whether, after the commission of a sin so nearly approaching the blasphemy against the Holy Ghost, he could ever be brought to true repentance. For I perceive thou art in the gall of bitterness — That is, the most bitter gall. “Significat animi constitutionem perquam vitiosam, et talem, qualis sunt cibi felle corrupti.” It signifies a state of mind very vicious, and like meats corrupted with gall. — Grotius. Odious to God, as that which is bitter as gall is to us; or plunged in that hateful pollution which must be bitterness and poison in the latter end. See note on Deuteronomy 29:18; and Hebrews 12:15. And in the bond of iniquity — Held in the chains of thine own covetousness and carnality, and consequently in a state of base servitude; bound over to the judgment of God by the guilt of sin, and bound under the dominion of Satan by the power of sin, led captive by him at his will. The whole sentence expresses, in Peter’s strong manner of speaking, how odious and wretched a creature Simon now appeared to him: and how much more odious must such a sinner be in the eyes of a holy God!

22. Wisdom of the Egyptians—As a result of his adoption by a princess of Egypt, he was trained in all the science of Egypt. And Egypt was indeed a fountain head of a large amount of ancient erudition. And Hebrew writers, like Philo and Josephus, exercised their imaginations in describing the accomplishments with which Moses was thereby endowed. Arithmetic, geometry, music, rhetoric, astrology, and all forms of philosophy, were embraced in his course of study. The sacred history coolly omits these details, and furnishes but these few words of description. Mighty in words—Moses indeed complained of himself (Exodus 4:10; 6:12) as being slow of speech; but words may be at once slow and mighty. In deeds—Deeds military, legislative, and miraculous, such as no other mere human agent has ever performed.

Verse 23. The gall of bitterness] A Hebraism for excessive bitterness: gall, wormwood, and such like, were used to express the dreadful effects of sin in the soul; the bitter repentance, bitter regret, bitter sufferings, bitter death, &c., &c., which it produces. In Deuteronomy 29:18, idolatry and its consequences are expressed, by having among them a root that beareth GALL and WORMWOOD. And in Hebrews 12:15, some grievous sin is intended, when the apostle warns them, lest any root of BITTERNESS springing up, trouble you, and thereby many be defiled. Bond of iniquity.] An allusion to the mode in which the Romans secured their prisoners, chaining the right hand of the prisoner to the left hand of the soldier who guarded him; as if the apostle had said, Thou art tied and bound by the chain of thy sin; justice hath laid hold upon thee, and thou hast only a short respite before thy execution, to see if thou wilt repent.

Verses 22, 23. Repent, therefore, of this thy wickedness — Be humbled and ashamed for what thou hast thought, said, and done; own thyself guilty in this matter, and be sorry for it; condemn thy way, and amend it; and be a new creature in Christ. And pray to God — He must pray that God would give him repentance, and pardon upon repentance. “Here is so incontestable an evidence of an unconverted sinner being exhorted to repentance and prayer, while he was known to be in that state, that it is astonishing the propriety of doing this should ever have been disputed; and one would think none could be so wild as to imagine faith in Christ was not included in that repentance which an apostle preaches to a baptized person as the way of obtaining forgiveness.” — Doddridge. If perhaps, the thought of thy heart may be forgiven thee — Without all doubt, if Simon had repented he would have been forgiven; and this dubious manner in which Peter speaks of his obtaining forgiveness, intimates, not that his repentance, if sincere, might possibly fail of acceptance, for that would have been contrary to the whole tenor of the gospel; but the doubt was, whether he would sincerely repent; whether, after the commission of a sin so nearly approaching the blasphemy against the Holy Ghost, he could ever be brought to true repentance. For I perceive thou art in the gall of bitterness — That is, the most bitter gall. “Significat animi constitutionem perquam vitiosam, et talem, qualis sunt cibi felle corrupti.” It signifies a state of mind very vicious, and like meats corrupted with gall. — Grotius. Odious to God, as that which is bitter as gall is to us; or plunged in that hateful pollution which must be bitterness and poison in the latter end. See note on Deuteronomy 29:18; and Hebrews 12:15. And in the bond of iniquity — Held in the chains of thine own covetousness and carnality, and consequently in a state of base servitude; bound over to the judgment of God by the guilt of sin, and bound under the dominion of Satan by the power of sin, led captive by him at his will. The whole sentence expresses, in Peter’s strong manner of speaking, how odious and wretched a creature Simon now appeared to him: and how much more odious must such a sinner be in the eyes of a holy God!

23. Full forty years—By a comparison with verses 23, 30, and 36, it appears that Moses was forty years in the house of Pharaoh, forty years with Jethro waiting for his divine commission, and forty years leading Israel through the wilderness; being thus at his death one hundred and twenty years old, (Deuteronomy 24:7.) Came into his heart—Though enjoying a royal dignity, there came into his heart a tender desire to become the deliverer of his oppressed race. His first action betokening this desire was the slaying of one of their oppressors, verse 24; the second was an effort to unite the hearts of the oppressed, verse 26. He did these things, for he had hoped that they would appreciate his condescension to them and recognise in him a divinely intended deliverer, verse 25. But, like the Jesus whom Stephen would represent as typified by him, he was slighted and rejected, 27, 28.

Verse 24. Pray ye to the Lord for me] The words of Peter certainly made a deep impression on Simon’s mind; and he must have had a high opinion of the apostle’s sanctity and influence with God, when he thus commended himself to their prayers. And we may hope well of his repentance and salvation, if the reading of the Codex Bezæ, and the margin of the later Syriac may be relied on: Pray ye to the Lord for me, that none (toutwn twn kakwn) OF ALL THOSE EVILS which ye have spoken (moi) TO ME, may come upon me: (ov polla klaiwn ou dielimpanen) WHO WEPT

GREATLY, and DID NOT CEASE. That is, he was an incessant penitent. However favourably this or any other MS. may speak of Simon, he is generally supposed to have “grown worse and worse, opposing the apostles and the Christian doctrine, and deceiving many cities and provinces by magical operations; till being at Rome, in the reign of the Emperor Claudius, he boasted that he could fly, and when exhibiting before the emperor and the senate, St. Peter and St. Paul being present, who knew that his flying was occasioned by magic, prayed to God that the people might be undeceived, and that his power might fail; in consequence of which he came tumbling down, and died soon after of his bruises.” This account comes in a most questionable shape, and has no evidence which can challenge our assent. To me, it and the rest of the things spoken of Simon the sorcerer appear utterly unworthy of credit. Calmet makes a general collection of what is to be found in Justin Martyr, Irenæus, Tertullian; Eusebius, Theodoret, Augustine, and others, on the subject of Simon Magus; and to him, if the reader think it worth the pains, he may refer. The substance of these accounts is given above, and in Clarke’s note on “Acts 8:9”; and to say the least of them they are all very dubious. The tale of his having an altar erected to him at Rome, with the inscription, Simoni sancto deo, “To the holy god Simon,” has been founded on an utter mistake, and has been long ago sufficiently confuted. See the inscriptions in Gruter, vol. i. p. 96, inscript. No. 5, 6, 7.

Verse 24. Then answered Simon — Alarmed by the solemn admonition given him; and said — To the apostles; Pray ye to the Lord for me — If you indeed conceive my case to be so bad, extend your charity so far as to make your supplications to the Lord on my account; that none of these things, which ye have spoken, come upon me — He probably inferred, from what Peter had said, that some token of God’s wrath would soon fall upon him, which he thus dreaded and deprecated. But there is reason to fear that this pretence of conviction and humiliation was used chiefly to prevent Peter and John from disgracing him among the body of Christians: for it is reasonable to suppose this conversation passed in private between them: and, perhaps, Simon might have some hope, that, if the secret were kept, he might reduce the people, when Peter was gone, to their former subjection to him, notwithstanding their conversion to Christianity.

20-29. 2. His call, 30-34. 3. The performance of his mission, 35, 36. 4. His prediction of a prophet like unto himself, 37. 5. The persecutions and apostasies of his people against him, 38-43.

20. Exceeding fair—The original is literally beautiful unto God. Hebrew grammarians have told us that this is simply a Hebrew form of the superlative for the adjective, so that the phrase merely signifies that he was most beautiful. No doubt this is the effect produced by the reference to God; for that is absolutely beautiful which God esteems so.

Verse 25. And they, when they had-preached-returned to Jerusalem] That is, Peter and John returned, after they had borne testimony to and confirmed the work which Philip had wrought.

Verse 25. And when they had testified, and preached the word of the Lord — Had borne a solemn testimony by word and deed to the truth of the gospel, and confirmed what Philip had preached; they returned to Jerusalem — To the other ten apostles, having executed their commission, and performed the errand on which they were sent; and preached the gospel — As they went along; in many villages of the Samaritans — Which lay in their way, doubtless confirming their doctrine by miracles, though none are here recorded.

20-29. 2. His call, 30-34. 3. The performance of his mission, 35, 36. 4. His prediction of a prophet like unto himself, 37. 5. The persecutions and apostasies of his people against him, 38-43.

20. Exceeding fair—The original is literally beautiful unto God. Hebrew grammarians have told us that this is simply a Hebrew form of the superlative for the adjective, so that the phrase merely signifies that he was most beautiful. No doubt this is the effect produced by the reference to God; for that is absolutely beautiful which God esteems so.

V. 26. The way which is desert-There were two ways from Jerusalem to Gaza, one desert, the other through a more populous country.

Verse 26. Arise, and go toward the south] How circumstantially particular are these directions! Every thing is so precisely marked that there is no danger of the apostle missing his way. He is to perform some great duty; but what, he is not informed. The road which he is to take is marked out; but what he is to do in that road, or how far he is to proceed, he is not told! It is GOD who employs him, and requires of him implicit obedience. If he do his will, according to the present direction, he shall know, by the issue, that God hath sent him on an errand worthy of his wisdom and goodness. We have a similar instance of circumstantial direction from God in Acts 9:11: Arise, go into the street called Straight, and inquire in the house of Judas for one Saul of Tarsus, &c. And another instance, still more particular, in Acts 10:5, 6: Send men to Joppa, and call for one Simon, whose surname is Peter; he lodgeth with one Simon, a tanner, whose house is by the sea side. God never sends any man on a message, without giving him such directions as shall prevent all mistakes and miscarriages, if simply and implicitly followed. This is also strictly true of the doctrines contained in his word: no soul ever missed salvation that simply followed the directions given in the word of God. Those who will refine upon every thing, question the Divine testimony, and dispute with their Maker, cannot be saved. And how many of this stamp are found, even among Christians, professing strict godliness!

Gaza, which is desert.] auth estin erhmov, This it the desert, or this is in the desert. Gaza was a town about two miles and a half from the sea-side; it was the last town which a traveller passed through, when he went from Phœnicia to Egypt, and was at the entrance into a wilderness, according to the account given by Arrian in Exped. Alex. lib. ii. cap. 26, p.

102. [Ed. Gronov.] That it was the last inhabited town, as a man goes from Phœnicia to Egypt, epi th arch thv erhmou, on the commencement of the desert. See Bp. Pearce.

Dr. Lightfoot supposes that the word desert is added here, because at that time the ancient Gaza was actually desert, having been destroyed by Alexander, and menousa erhmov, remaining desert, as Strabo, lib. xvi. p. 1102, says; and that the angel mentioned this desert Gaza to distinguish it from another city of the same name, in the tribe of Ephraim, not far from the place where Philip now was. On this we may observe that, although Gaza was desolated by Alexander the Great, as were several other cities, yet it was afterwards rebuilt by Gabinius. See Josephus, Ant. lib. xv. cap. 5, sect. 3. And writers of the first century represent it as being flourishing and populous in their times. See Wetstein.

Schoettgen thinks that erhmov, desert, should be referred, not to Gaza, but to odov, the way; and that it signifies a road that was less frequented. If there were two roads to Gaza from Jerusalem, as some have imagined, (see Rosenmuller,) the eunuch might have chosen that which was desert, or less frequented, for the sake of privacy in his journeying religious exercises.

Verses 26-28. And — After the important affairs above mentioned were despatched at Samaria, and a church was established there, and supplied with proper pastors and teachers; the angel of the Lord spake unto Philip — Probably in a dream or vision by night; saying, Arise, and go toward the south — Though angels were not employed to preach the gospel, they were often employed in carrying messages to those that preached it, for advice, direction, and encouragement. And it gives us a very high idea of the gospel, to see the ministers of it receiving such immediate direction from celestial spirits, in the particular discharge of their office. Unto the way from Jerusalem unto Gaza, which is desert — There were two ways from Jerusalem unto Gaza; one desert, the other through a more populous country. And Philip is directed in these words to go to some part of the former, because there he would find work to do. And he arose and went — Without objection, or presuming to inquire into the errand on which he was sent; and behold, a man of Ethiopia — Greek, Aiqioy eunoucov, an Ethiopian eunuch. The Hebrew word syrs, which answers to that here rendered eunuch, is sometimes very properly translated an officer: and chief officers were often anciently called eunuchs, though not always literally such; because such used to be chief ministers in the eastern courts. Of great authority — Dunasthv, a grandee; under Candace, queen of the Ethiopians — It appears that Candace was a name common to several of the queens who reigned in Meroe, a part of Ethiopia to the south of Egypt; who had the charge of all her treasure — So great a trust did she repose in him; and had come to Jerusalem to worship — Being a proselyte to the Jewish religion, and as such having renounced idolatry, and being brought over to the worship of the God of Israel. This man was then returning home, and sitting in his chariot, read Esaias — It is probable his mind was deeply impressed with devout and religious sentiments, in consequence of his having attended the solemnities of divine worship at one of the festivals at Jerusalem, and that he was therefore thus employed in reading the writings of this prophet, that he might learn the will of God and his duty. God meets those that remember him in his ways. It is good to read, hear, and seek information even on a journey. Why should we not redeem all our time?

20-29. 2. His call, 30-34. 3. The performance of his mission, 35, 36. 4. His prediction of a prophet like unto himself, 37. 5. The persecutions and apostasies of his people against him, 38-43.

20. Exceeding fair—The original is literally beautiful unto God. Hebrew grammarians have told us that this is simply a Hebrew form of the superlative for the adjective, so that the phrase merely signifies that he was most beautiful. No doubt this is the effect produced by the reference to God; for that is absolutely beautiful which God esteems so.

V. 27. An eunuch-Chief officers were anciently called eunuchs, though not always literally such; because such used to be chief ministers in the eastern courts.

Candace, queen of the Ethiopians-So all the queens of Ethiopia were called.

Verse 27. A man of Ethiopia] anhr aiqioy should be translated an Ethiopian, for the reasons given on Acts 7:2.

An eunuch] See this word interpreted, on Matthew 19:12. The term eunuch was given to persons in authority at court, to whom its literal meaning did not apply. Potiphar was probably an eunuch only as to his office; for he was a married man. See Genesis 37:36; 39:1. And it is likely that this Ethiopian was of the same sort.

Of great authority] dunasthv, A perfect lord chamberlain of the royal household; or, rather, her treasurer, for it is here said, he had charge of all her treasure, hn epi pashv thv gazhv authv. The apparent Greek word gaza, Gaza, is generally allowed to be Persian, from the authority of Servius, who, in his comment on Æn. lib. i. ver. 118:-

Apparent rari nantes in gurgite vasto,

Arma virum, tabulæque, et Troia GAZA per undas.

“And here and there above the waves are seen

Arms, pictures, precious goods, and floating men.”

DRYDEN.

The words of Servius are: “Gaza Persicus sermo est, et significat divitias; unde Gaza urbs in Palæstina dicitur, quod in ea Cambyses rex Persarum cum Ægyptiis bellum inferret divitias suas condidit.” GAZA is a Persian word, and signifies RICHES: hence Gaza, a city in Palestine, was so called because Cambyses, king of Persia, laid up his treasures in it, when he waged war with the Egyptians. The nearest Persian word of this signification which I find is [Persian] gunj, or ganz, and [Persian] gunja, which signify a magazine, store, hoard, or hidden treasure. The Arabic [Arabic] kluzaneh, comes as near as the Persian, with the same meaning. Hence [Arabic] makhzen, called magazen by the Spaniards, and magazine by the English; a word which signifies a collection of stores or treasures, or the place where they are laid up. It is scarcely necessary to remark that this name is given also to certain monthly publications, which are, or profess to be, a store of treasures, or repository of precious, or valuable things.

But who was Candace? It is granted that she is not found in the common lists of Ethiopic sovereigns with which we have been favoured. But neither the Abyssinians nor the Jews admitted women in their genealogies. I shall not enter into this controversy, but shall content myself with quoting the words of Mr. Bruce. “It is known,” says he, “from credible writers engaged in no controversy, that this Candace reigned upon the Nile in Atbara, near Egypt. Her capital also, was taken in the time of Augustus, a few years before the conversion of the slave by Philip; and we shall have occasion often to mention her successors and her kingdom, as existing in the reign of the Abyssinian kings, long after the Mohammedan conquest: they existed when I passed through Atbara, and do undoubtedly exist there to this day.”-Bruce’s Travels, vol. ii. p. 431.

It does not appear, as some have imagined, that the Abyssinians were converted to the Christian faith by this eunuch, nor by any of the apostles; as there is strong historic evidence that they continued Jews and Pagans for more than three hundred years after the Christian æra. Their conversion is with great probability attributed to Frumentius, sent to Abyssinia for that purpose by Athanasius, bishop of Alexandria, about A.D. 330. See Bruce as above.

The Ethiopians mentioned here are those who inhabited the isle or peninsula of Meroe, above and southward of Egypt. It is the district which Mr. Bruce calls Atbara, and which he proves formerly bore the name of Meroe. This place, according to Diodorus Siculus, had its name from Meroe, daughter of Cambyses, king of Persia, who died there in the expedition which her father undertook against the Ethiopians. Strabo mentions a queen in this very district named Candace: his words are remarkable. Speaking of an insurrection of the Ethiopians against the Romans he says: Toutwn dJ hsan kai oi basilisshv strathgoi thv Kandakhv, h kaqJ hmav hrxe twn Aiqiopwn, andrikh tiv gunh, pephrwenh ton ofqalmon, “Among these were the officers of Queen CANDACE, who in our days reigned over the Ethiopians. She was a masculine woman, and blind of one eye.” Though this could not have been the Candace mentioned in the text, it being a little before the Christian æra, yet it establishes the fact that a queen of this name did reign in this place; and we learn from others that it was a common name to the queens of Ethiopia. Pliny, giving an account of the report made by Nero’s messengers, who were sent to examine this country, says, Ædificia oppidi (Meroes) pauca: regnare fæminam CANDACEN; quod nomen multis jam annis ad reginas transiit. Hist. Nat. lib. vi. cap. 29, ad fin. They reported that “the edifices of the city were few: that a woman reigned there of the name of Candace; which name had passed to their queens, successively, for many years.” To one of those queens the eunuch in the text belonged; and the above is sufficient authority to prove that queens of this name reigned over this part of Ethiopia.

Had come to Jerusalem for to worship] Which is a proof that he was a worshipper of the God of Israel; but how came he acquainted with the Jewish religion? Let us, for a little, examine this question. In 1 Kings 10:1, &c., we have the account of the visit paid to Solomon by the queen of Sheba, the person to whom our Lord refers, Matthew 12:42, and Luke 11:31. It has been long credited by the Abyssinians that this queen, who by some is called Balkis, by others Maqueda, was not only instructed by Solomon in the Jewish religion, but also established it in her own empire on her return; that she had a son by Solomon named Menilek, who succeeded her in the kingdom; and, from that time till the present, they have preserved the Jewish religion. Mr. Bruce throws some light upon this subject: the substance of what he says is the following: “There can be no doubt of the expedition of the queen of Sheba; as Pagan, Moor, Arab, Abyssinian, and all the countries round, vouch for it, nearly in the terms of Scripture. Our Saviour calls her queen of the south; and she is called, in 1 Kings 10:1, &c., 2 Chronicles 9:1, &c., queen of Sheba or Saba; for Saba, Azab, and Azaba, all signify the south: and she is said to have come from the uttermost parts of the earth. In our Saviour’s time the boundaries of the known land, southward, were Raptam or Prassum; which were the uttermost parts of the known earth, and were with great propriety so styled by our Lord. The gold, myrrh, cassia, and frankincense, which she brought with her, are all products of that country. The annals of the Abyssinians state that she was a pagan when she left Saba or Azab, to visit Solomon; and that she was there converted and had a son by Solomon, who succeeded her in the kingdom, as stated above. All the inhabitants of this country, whether Jews or Christians, believe this; and, farther, that the 45th Psalm {Psalm 45:1, &c.} was a prophecy of her journey to Jerusalem; that she was accompanied by a daughter of Hiram from Tyre; and that the latter part of the Psalm is a prophecy of her having a son by Solomon, and of his ruling over the Gentiles.” Travels, vol. ii. page 395, &c. All this being granted, and especially the Scripture fact of the queen of Sheba’s visit, and the great probability, supported by uninterrupted tradition, that she established the Jewish religion in her dominions on her return, we may at once see that the eunuch in question was a descendant of those Jews; or that he was a proselyte in his own country to the Jewish faith, and was now come up at the great feast to worship God at Jerusalem. Mr. Bruce may be right; but some think that Saba, in Arabia Felix, is meant: see Clarke’s note on “Matthew 12:42”.

Verses 26-28. And — After the important affairs above mentioned were despatched at Samaria, and a church was established there, and supplied with proper pastors and teachers; the angel of the Lord spake unto Philip — Probably in a dream or vision by night; saying, Arise, and go toward the south — Though angels were not employed to preach the gospel, they were often employed in carrying messages to those that preached it, for advice, direction, and encouragement. And it gives us a very high idea of the gospel, to see the ministers of it receiving such immediate direction from celestial spirits, in the particular discharge of their office. Unto the way from Jerusalem unto Gaza, which is desert — There were two ways from Jerusalem unto Gaza; one desert, the other through a more populous country. And Philip is directed in these words to go to some part of the former, because there he would find work to do. And he arose and went — Without objection, or presuming to inquire into the errand on which he was sent; and behold, a man of Ethiopia — Greek, Aiqioy eunoucov, an Ethiopian eunuch. The Hebrew word syrs, which answers to that here rendered eunuch, is sometimes very properly translated an officer: and chief officers were often anciently called eunuchs, though not always literally such; because such used to be chief ministers in the eastern courts. Of great authority — Dunasthv, a grandee; under Candace, queen of the Ethiopians — It appears that Candace was a name common to several of the queens who reigned in Meroe, a part of Ethiopia to the south of Egypt; who had the charge of all her treasure — So great a trust did she repose in him; and had come to Jerusalem to worship — Being a proselyte to the Jewish religion, and as such having renounced idolatry, and being brought over to the worship of the God of Israel. This man was then returning home, and sitting in his chariot, read Esaias — It is probable his mind was deeply impressed with devout and religious sentiments, in consequence of his having attended the solemnities of divine worship at one of the festivals at Jerusalem, and that he was therefore thus employed in reading the writings of this prophet, that he might learn the will of God and his duty. God meets those that remember him in his ways. It is good to read, hear, and seek information even on a journey. Why should we not redeem all our time?

Ver. 27. Behold, a man of Ethiopia. Many Ethiopians lived on the eastern shore of the Red sea. Zerah was king over those who fought against Asa with a countless army, and was defeated. 2 Chronicles 14:9-12. Some suppose that queen Candace reigned in the island of Moroë, formed by the rivers of Ethiopia. But Gaza, to which the noble eunuch was travelling, is in the direct road for Egypt. Therefore the land of Chush or Ethiopia proper, is here understood. On this subject Eusebius says, “Divine providence brought out of the land of Ethiopia, a man high in office under Candace, queen of that country, for those nations, conformably to ancient usages, are accustomed to be governed by a woman, who being the first of the gentiles that was made partaker of the divine word, was also the first fruits of the faithful among the heathen. On returning to his country, he is reported to have published the knowledge of the great God, and the consoling advent of the Saviour in the flesh. Thus by him was fulfilled the prediction of the prophet: ‘Ethiopia shall stretch out her hands to God.’” Psalm 68:31.

20-29. 2. His call, 30-34. 3. The performance of his mission, 35, 36. 4. His prediction of a prophet like unto himself, 37. 5. The persecutions and apostasies of his people against him, 38-43.

20. Exceeding fair—The original is literally beautiful unto God. Hebrew grammarians have told us that this is simply a Hebrew form of the superlative for the adjective, so that the phrase merely signifies that he was most beautiful. No doubt this is the effect produced by the reference to God; for that is absolutely beautiful which God esteems so.

V. 28. Sitting in his chariot, he read the Prophet Isaiah-God meeteth those that remember him in his ways. It is good to read, hear, seek information even in a journey. Why should we not redeem all our time?

Verse 28. Sitting in his chariot, read Esaias the prophet.] He had gone to Jerusalem to worship: he had profited by his religious exercises: and even in travelling, he is improving his time. God sees his simplicity and earnestness, and provides him an instructer, who should lead him into the great truths of the Gospel, which, without such a one, he could not have understood. Many, after having done their duty, as they call it, in attending a place of worship, forget the errand that brought them thither, and spend their time, on their return, rather in idle conversation than in reading or conversing about the word of God. It is no wonder that such should be always learning, and never able to come to the knowledge of the truth.

Verses 26-28. And — After the important affairs above mentioned were despatched at Samaria, and a church was established there, and supplied with proper pastors and teachers; the angel of the Lord spake unto Philip — Probably in a dream or vision by night; saying, Arise, and go toward the south — Though angels were not employed to preach the gospel, they were often employed in carrying messages to those that preached it, for advice, direction, and encouragement. And it gives us a very high idea of the gospel, to see the ministers of it receiving such immediate direction from celestial spirits, in the particular discharge of their office. Unto the way from Jerusalem unto Gaza, which is desert — There were two ways from Jerusalem unto Gaza; one desert, the other through a more populous country. And Philip is directed in these words to go to some part of the former, because there he would find work to do. And he arose and went — Without objection, or presuming to inquire into the errand on which he was sent; and behold, a man of Ethiopia — Greek, Aiqioy eunoucov, an Ethiopian eunuch. The Hebrew word syrs, which answers to that here rendered eunuch, is sometimes very properly translated an officer: and chief officers were often anciently called eunuchs, though not always literally such; because such used to be chief ministers in the eastern courts. Of great authority — Dunasthv, a grandee; under Candace, queen of the Ethiopians — It appears that Candace was a name common to several of the queens who reigned in Meroe, a part of Ethiopia to the south of Egypt; who had the charge of all her treasure — So great a trust did she repose in him; and had come to Jerusalem to worship — Being a proselyte to the Jewish religion, and as such having renounced idolatry, and being brought over to the worship of the God of Israel. This man was then returning home, and sitting in his chariot, read Esaias — It is probable his mind was deeply impressed with devout and religious sentiments, in consequence of his having attended the solemnities of divine worship at one of the festivals at Jerusalem, and that he was therefore thus employed in reading the writings of this prophet, that he might learn the will of God and his duty. God meets those that remember him in his ways. It is good to read, hear, and seek information even on a journey. Why should we not redeem all our time?

20-29. 2. His call, 30-34. 3. The performance of his mission, 35, 36. 4. His prediction of a prophet like unto himself, 37. 5. The persecutions and apostasies of his people against him, 38-43.

20. Exceeding fair—The original is literally beautiful unto God. Hebrew grammarians have told us that this is simply a Hebrew form of the superlative for the adjective, so that the phrase merely signifies that he was most beautiful. No doubt this is the effect produced by the reference to God; for that is absolutely beautiful which God esteems so.

Verse 29. Then the Spirit said unto Philip] This holy man having obeyed the first direction he received from God, and gone southward without knowing the reason why, it was requisite that he should now be informed of the object of his mission: the Spirit said unto him, go near, and join thyself, &c. The angel who had given him the first direction had departed; and the influence of the Holy Spirit now completed the information. It is likely that what the Spirit did in this case was by a strong impression on his mind, which left him no doubt of its being from God.

Verses 29-31. Then the Spirit — By that secret suggestion which inspired persons could distinguish with certainty as divine revelation; said to Philip, Go near — Now Philip shall know the reason of his being sent into a desert; join thyself to this chariot — Enter into conversation with the person who sits in it, without fear of offending him, or exposing thyself to any inconvenience. And Philip ran to him — Ran up to the chariot; and heard him read — For he read aloud, both that his own mind might be more deeply impressed with what he read, and that his servants, who were near, might receive some benefit by it. And Philip, being well acquainted with the Holy Scriptures, soon perceived that the book in which he read was that of the Prophet Isaiah, and that the passage he was reading would give him a very proper opportunity of entering into discourse with him concerning Christ, and delivering to him that evangelical message with which he was charged. He therefore took occasion to begin the conversation from this circumstance, saying to the eunuch, Understandest thou what thou readest? — This question Philip puts to him, not by way of reproach, but with a design to offer him his service, and lead him into the true knowledge of the important prophecy which now engaged his attention. Observe, what we read and hear of the word of God, it highly concerns us to understand; especially what we read and hear concerning Christ; and therefore we should often ask ourselves whether we understand it or not. Philip did not begin about the weather, news, or the like. In speaking for God, we may frequently come to the point at once without circumlocution. And he said, How can I — The eunuch was so far from being offended at the freedom Philip took, that he mildly and respectfully said in reply, How should I understand such obscure oracles as these, except some man should guide me — Unless some person, better acquainted with the contents of them than I am, should throw that light upon them which I, who am so much a stranger to the Jewish affairs, must necessarily be destitute of. And he desired Philip to come up and sit with him — Inferring from the question he put, that he was better acquainted with these things than himself. Here we see a remarkable instance of the providence and grace of God. This great man had been at Jerusalem, where the apostles were preaching the Christian faith, and multitudes professing it, and yet there he had taken no notice of it, and made no inquiries after it; nay, it seems had slighted it, and turned his back upon it. Yet the grace of God pursues him, overtakes him in the desert, and there converts him. Thus God is often found of those that sought him not!

29. Land of Midian—The Madianites, or rather Midianites were a people who dwelt upon the territory bordering westward of the eastern arm (Gulf of Akabah) of the Red sea.

V. 30. And Philip running to him, said, Understandest thou what thou readest?-He did not begin about the weather, news, or the like. In speaking for God, we may frequently come to the point at once, without circumlocution.

Verse 30. Heard him read the Prophet Esaias] The eunuch, it seems, was reading aloud, and apparently in Greek, for that was the common language in Egypt; and, indeed, almost in every place it was understood. And it appears that it was the Greek version of the Septuagint that he was reading, as the quotation below is from that version.

Verses 29-31. Then the Spirit — By that secret suggestion which inspired persons could distinguish with certainty as divine revelation; said to Philip, Go near — Now Philip shall know the reason of his being sent into a desert; join thyself to this chariot — Enter into conversation with the person who sits in it, without fear of offending him, or exposing thyself to any inconvenience. And Philip ran to him — Ran up to the chariot; and heard him read — For he read aloud, both that his own mind might be more deeply impressed with what he read, and that his servants, who were near, might receive some benefit by it. And Philip, being well acquainted with the Holy Scriptures, soon perceived that the book in which he read was that of the Prophet Isaiah, and that the passage he was reading would give him a very proper opportunity of entering into discourse with him concerning Christ, and delivering to him that evangelical message with which he was charged. He therefore took occasion to begin the conversation from this circumstance, saying to the eunuch, Understandest thou what thou readest? — This question Philip puts to him, not by way of reproach, but with a design to offer him his service, and lead him into the true knowledge of the important prophecy which now engaged his attention. Observe, what we read and hear of the word of God, it highly concerns us to understand; especially what we read and hear concerning Christ; and therefore we should often ask ourselves whether we understand it or not. Philip did not begin about the weather, news, or the like. In speaking for God, we may frequently come to the point at once without circumlocution. And he said, How can I — The eunuch was so far from being offended at the freedom Philip took, that he mildly and respectfully said in reply, How should I understand such obscure oracles as these, except some man should guide me — Unless some person, better acquainted with the contents of them than I am, should throw that light upon them which I, who am so much a stranger to the Jewish affairs, must necessarily be destitute of. And he desired Philip to come up and sit with him — Inferring from the question he put, that he was better acquainted with these things than himself. Here we see a remarkable instance of the providence and grace of God. This great man had been at Jerusalem, where the apostles were preaching the Christian faith, and multitudes professing it, and yet there he had taken no notice of it, and made no inquiries after it; nay, it seems had slighted it, and turned his back upon it. Yet the grace of God pursues him, overtakes him in the desert, and there converts him. Thus God is often found of those that sought him not!

30. Wilderness of mount Sinai—in the second chapter of Exodus, whence this narrative is taken, the mountain is named not Sinai, but Horeb. Horeb is, perhaps, the name of the mountain group, and Sinai the name of the particular mountain of the law. Angel… in a flame—See our note on verse 2.

V. 31. He desired Philip to come up and sit with him-Such was his modesty, and thirst after instruction.

Verse 31. How can I, except some man should guide me?] This is no proof that “the Scriptures cannot be understood without an authorized interpreter,” as some of the papistical writers assert. How could the eunuch know any thing of the Gospel dispensation, to which this scripture referred? That dispensation had not yet been proclaimed to him; he knew nothing about Jesus. But where that dispensation has been published, where the four Gospels and the apostolic epistles are at hand, every thing relative to the salvation of the soul may be clearly apprehended by any simple, upright person. There are difficulties, it is true, in different parts of the sacred writings, which neither the pope nor his conclave can solve; and several which even the more enlightened Protestant cannot remove; but these difficulties do not refer to matters in which the salvation of the soul is immediately concerned: they refer to such as are common to every ancient author in the universe. These difficulties, being understood, add to the beauty, elegance, and justness of the language, thoughts, and turns of expression; and these, only the few who are capable of understanding are able to relish. As to all the rest, all that relates to faith and practice, all in which the present and eternal interest of the soul is concerned, “the wayfaring man, though a fool, (quite illiterate,) shall not err therein.” That he would come up, and sit with him.] So earnestly desirous was he to receive instruction relative to those things which concerned the welfare of his soul.

Verses 29-31. Then the Spirit — By that secret suggestion which inspired persons could distinguish with certainty as divine revelation; said to Philip, Go near — Now Philip shall know the reason of his being sent into a desert; join thyself to this chariot — Enter into conversation with the person who sits in it, without fear of offending him, or exposing thyself to any inconvenience. And Philip ran to him — Ran up to the chariot; and heard him read — For he read aloud, both that his own mind might be more deeply impressed with what he read, and that his servants, who were near, might receive some benefit by it. And Philip, being well acquainted with the Holy Scriptures, soon perceived that the book in which he read was that of the Prophet Isaiah, and that the passage he was reading would give him a very proper opportunity of entering into discourse with him concerning Christ, and delivering to him that evangelical message with which he was charged. He therefore took occasion to begin the conversation from this circumstance, saying to the eunuch, Understandest thou what thou readest? — This question Philip puts to him, not by way of reproach, but with a design to offer him his service, and lead him into the true knowledge of the important prophecy which now engaged his attention. Observe, what we read and hear of the word of God, it highly concerns us to understand; especially what we read and hear concerning Christ; and therefore we should often ask ourselves whether we understand it or not. Philip did not begin about the weather, news, or the like. In speaking for God, we may frequently come to the point at once without circumlocution. And he said, How can I — The eunuch was so far from being offended at the freedom Philip took, that he mildly and respectfully said in reply, How should I understand such obscure oracles as these, except some man should guide me — Unless some person, better acquainted with the contents of them than I am, should throw that light upon them which I, who am so much a stranger to the Jewish affairs, must necessarily be destitute of. And he desired Philip to come up and sit with him — Inferring from the question he put, that he was better acquainted with these things than himself. Here we see a remarkable instance of the providence and grace of God. This great man had been at Jerusalem, where the apostles were preaching the Christian faith, and multitudes professing it, and yet there he had taken no notice of it, and made no inquiries after it; nay, it seems had slighted it, and turned his back upon it. Yet the grace of God pursues him, overtakes him in the desert, and there converts him. Thus God is often found of those that sought him not!

V. 32. The portion of Scripture-By reading that very chapter, the fifty-third of Isaiah, many Jews, yea, and atheists, have been converted. Some of them history records. God knoweth them all. Isaiah 53:7

Verse 32. The place of the scripture] perioch thv grafhv, The section, or paragraph.

Verses 32, 33. The place — H perioch, the portion, or paragraph, of the Scripture which he read was, He was led, &c. — These words were taken from Isaiah 53:8; where, that the prophet speaks of Christ, no Christian can reasonably doubt, there being scarce a verse in the whole chapter which is not by the Holy Ghost applied to Christ in the New Testament; the 1st verse, John 12:38; the 3d, Mark 9:12; the 4th, Mark 8:17; the 5th, Mark 15:28. And by reading this same chapter, many Jews, yea, and deists, have been converted. Some of them history records; but God knows them all. The passage here referred to is quoted according to the Septuagint version, which differs in some things from the original Hebrew. Grotius thinks the eunuch read it in Hebrew, having learned, from the many Jews that were in Ethiopia, both their religion and their language, and that Luke gives it to his readers in Greek, as being the language in which he wrote his history, and which he knew would be more generally understood. But, considering that the Septuagint version was made in Egypt, which was the country next adjoining to Ethiopia, and lay between it and Jerusalem, it is more probable that translation was most familiar to the eunuch, and therefore was now used by him. The greatest variation from the Hebrew here is, that what in it is, He was taken from prison and from judgment, or, as the margin has it, He was taken away by distress and judgment; that is, he was taken out of this life by oppression, violence, and a pretence of justice; is here read, In his humiliation his judgment was taken away — That is, he appeared so mean and despicable in the eyes of mankind, both Jews and Romans, that they denied him common justice, and, against all the rules of equity, condemned him, even while they declared him innocent. To take away a person’s judgment is a proverbial phrase for oppressing him. The sense therefore is nearly the same with that of the Hebrew. But see the notes on Isaiah 53:7, 8; where the paragraph is explained at large.

V. 33. In his humiliation his judgment was taken away-That is, when he was a man, he had no justice shown him. To take away a person's judgment, is a proverbial phrase for oppressing him. And who shall declare, or count his generation-That is, who can number his seed, Isaiah 53:10; which he hath purchased by laying down his life?

Verse 33. In his humiliation, his judgment was taken away] He who was the fountain of judgment and justice had no justice shown him (mercy he needed not) in his humiliation; viz. that time in which he emptied himself, and appeared in the form of a servant.

Who shall declare his generation] thn genean autou: Answering to the Hebrew wrwd doro, which Bp. Lowth understands as implying his manner of life. It was the custom among the Jews, when they were taking away any criminal from judgment to execution, to call out and inquire whether there was any person who could appear in behalf of the character of the criminal-whether there was any who, from intimate acquaintance with his manner of life, could say any thing in his favour? This circumstance I have noticed before, and it has been particularly remarked in the case of Stephen: see at Acts 7:60. In our Lord’s case, this benevolent inquiry does not appear to have been made; and perhaps to this breach of justice, as well as of custom, the prophet refers; and this shows how minutely the conduct of those bad men was known seven hundred years before it took place. God can foreknow what he pleases, and can do what he pleases; and all the operations of his infinite mind are just and right. Some think that, who shall declare his generation? refers to his eternal Sonship; others, to his miraculous conception by the Holy Spirit, in the womb of the virgin; others, to the multitudinous progeny of spiritual children which should be born unto God, in consequence of his passion and meritorious death. Perhaps the first, which refers to the usual custom in behalf of the criminal, is the best and most natural sense.

Verses 32, 33. The place — H perioch, the portion, or paragraph, of the Scripture which he read was, He was led, &c. — These words were taken from Isaiah 53:8; where, that the prophet speaks of Christ, no Christian can reasonably doubt, there being scarce a verse in the whole chapter which is not by the Holy Ghost applied to Christ in the New Testament; the 1st verse, John 12:38; the 3d, Mark 9:12; the 4th, Mark 8:17; the 5th, Mark 15:28. And by reading this same chapter, many Jews, yea, and deists, have been converted. Some of them history records; but God knows them all. The passage here referred to is quoted according to the Septuagint version, which differs in some things from the original Hebrew. Grotius thinks the eunuch read it in Hebrew, having learned, from the many Jews that were in Ethiopia, both their religion and their language, and that Luke gives it to his readers in Greek, as being the language in which he wrote his history, and which he knew would be more generally understood. But, considering that the Septuagint version was made in Egypt, which was the country next adjoining to Ethiopia, and lay between it and Jerusalem, it is more probable that translation was most familiar to the eunuch, and therefore was now used by him. The greatest variation from the Hebrew here is, that what in it is, He was taken from prison and from judgment, or, as the margin has it, He was taken away by distress and judgment; that is, he was taken out of this life by oppression, violence, and a pretence of justice; is here read, In his humiliation his judgment was taken away — That is, he appeared so mean and despicable in the eyes of mankind, both Jews and Romans, that they denied him common justice, and, against all the rules of equity, condemned him, even while they declared him innocent. To take away a person’s judgment is a proverbial phrase for oppressing him. The sense therefore is nearly the same with that of the Hebrew. But see the notes on Isaiah 53:7, 8; where the paragraph is explained at large.

Ver. 33. In his humiliation his judgment was taken away. The eunuch uses here the Greek version, for the Greek was then the learned and the travelling language. Dr. Lightfoot notes here, that the words in Hebrew, 1 Samuel 21:7, are, as read by Kimchi, that “Doëg was detained before the Lord” for devotion, which shows the greater injustice done to Christ. He was dragged away from the garden of devotion to their tribunals. He could neither be safe there, nor find equity at the bar of justice. See the whole as illustrated in the fifty third of Isaiah.

33. Put off thy shoes—The rabbies say that the priests perform their service with bare feet, in token of purity and reverence.

Verse 34. Of whom speaketh the prophet this] This was a very natural inquiry: for in the text itself, and in its circumstances, there was nothing that could determine the meaning, so as to ascertain whether the prophet meant himself or some other person; and the very inquiry shows that the eunuch had thought deeply on the subject.

Verses 34, 35. The eunuch said, Of whom speaketh the prophet this — He asks a very important question, a question necessary to be resolved, in order to the understanding of the prophecy; of himself — Does the prophet speak this of himself, in expectation of being treated as the other prophets were? or, does he speak it of some other man — In his own age, or in some age to come? Though the modern Jews will not allow it to be spoken of the Messiah, yet their ancient doctors interpreted it of him; and, perhaps, the eunuch knew this, and did partly understand the prophecy, and only proposed this question to draw on discourse with Philip. Then Philip — Doubtless, secretly adoring the divine providence, in giving him so fair an opportunity; opened his mouth — With an air of solemnity, proportionable to the importance of what he had to say; and began at the same scripture — In which Christ was so plainly described; and preached to him Jesus — euhggelisato autw ton Ihsoun, preached to him glad tidings of Jesus, of whom, not Isaiah alone, but so many of the other prophets had spoken. And after he had laid before him the predictions recorded in Scripture concerning the Messiah, he, doubtless, bore witness to the glorious accomplishment of them in Jesus of Nazareth, and gave him the history of those extraordinary facts which had lately happened, in confirmation of the gospel he taught. His noble hearer, in the mean time, we have reason to believe, hearkened attentively; and, it appears, not in vain. For though he saw no miracle performed, in evidence of the truth of Philip’s doctrine, he found such a light breaking in upon his mind from the view given him of the prophecies, and such an inward conviction wrought in his spirit by the divine influence, that he became a sincere convert to the gospel.

34. I have seen, I have seen—Literally, seeing I have seen. A Hebrew idiom. The English translation well conveys the idea of the continuance and intensity of the divine contemplation of the sufferings of Israel. Am come down—The words express in terms what the vision expressed in symbol, namely, God’s dealing with Israel as if He were a mighty Being who from the height of heaven was just coming down to Israel’s rescue upon earth.

Verse 35. Began at the same scripture] He did not confine himself to this one scripture, but made this his text, and showed, from the general tenor of the sacred writings, that Jesus was the Christ, or Messiah; and that in his person, birth, life, doctrine, miracles, passion, death, and resurrection, the Scriptures of the Old Testament were fulfilled. This preaching had the desired effect, for the eunuch was convinced of the truth of Philip’s doctrine, and desired to be baptized in the name of Jesus.

Verses 34, 35. The eunuch said, Of whom speaketh the prophet this — He asks a very important question, a question necessary to be resolved, in order to the understanding of the prophecy; of himself — Does the prophet speak this of himself, in expectation of being treated as the other prophets were? or, does he speak it of some other man — In his own age, or in some age to come? Though the modern Jews will not allow it to be spoken of the Messiah, yet their ancient doctors interpreted it of him; and, perhaps, the eunuch knew this, and did partly understand the prophecy, and only proposed this question to draw on discourse with Philip. Then Philip — Doubtless, secretly adoring the divine providence, in giving him so fair an opportunity; opened his mouth — With an air of solemnity, proportionable to the importance of what he had to say; and began at the same scripture — In which Christ was so plainly described; and preached to him Jesus — euhggelisato autw ton Ihsoun, preached to him glad tidings of Jesus, of whom, not Isaiah alone, but so many of the other prophets had spoken. And after he had laid before him the predictions recorded in Scripture concerning the Messiah, he, doubtless, bore witness to the glorious accomplishment of them in Jesus of Nazareth, and gave him the history of those extraordinary facts which had lately happened, in confirmation of the gospel he taught. His noble hearer, in the mean time, we have reason to believe, hearkened attentively; and, it appears, not in vain. For though he saw no miracle performed, in evidence of the truth of Philip’s doctrine, he found such a light breaking in upon his mind from the view given him of the prophecies, and such an inward conviction wrought in his spirit by the divine influence, that he became a sincere convert to the gospel.

35. This Moses—This very Moses, miraculously born, divinely called, this is the man whom Israel slighted and rejected. What wonder, then, that they slight and reject a greater deliverer now? In this verse the contrast is between his first rejection by his brethren in Egypt and God’s selection of him as Israel’s redeemer. Deliverer—Stephen here uses most significantly the Hebrew word goel, (Psalm 19:15,) meaning redeemer, one who delivers a captive by paying for him a lutron or ransom.

V. 36. And as they went on the way they came to a certain water-Thus, even the circumstances of the journey were under the direction of God. The kingdom of God suits itself to external circumstances, without any violence, as air yields to all bodies, and yet pervades all.

What hindereth me to be baptized?-Probably he had been circumcised: otherwise Cornelius would not have been the first fruits of the Gentiles.

Verse 36. See, here is water] He was not willing to omit the first opportunity that presented itself of his taking upon himself the profession of the Gospel. By this we may see that Philip had explained the whole of the Christian faith to him, and the way by which believers were brought into the Christian Church.

Verses 36, 37. And as they went on their way — Discoursing together of the person and sufferings of Christ, and of the method of salvation by him; they came to a certain water — For even the circumstances of the journey were under the direction of God; and the eunuch, having learned what was the rite of initiation which the great Prophet and Sovereign of the church had appointed, and being willing to embrace the first opportunity that Providence offered of making a surrender of himself to Christ, and of being received into the number of his people; said, Here is water; what doth hinder me to be baptized? — Why should I not, from this hour, become one of the Christian community? Probably he had been circumcised; otherwise Cornelius would not have been the first-fruits of the Gentiles. Observe, reader, in the solemn dedicating of ourselves to God, it is good to make haste, and not delay, for the present time is the best time. Thus the psalmist, I made haste and delayed not to keep thy commandments, Psalm 119:60; and thus the eunuch here: he feared lest the good affections now working in him should abate; and therefore was desirous immediately to bind his soul with the baptismal bonds unto the Lord, that he might bring the matter to a good issue. And Philip said, If thou believest with all thy heart, thou mayest — That is, if thou believest this doctrine which I have preached to thee concerning Jesus; if thou receivest the record God has given concerning him, and set to thy seal that it is true; if thou not only assentest to the gospel truths in thy understanding, but embracest gospel blessings in thy affections, and consentest in thy will to obey the gospel precepts; if thou indeed believest with thy heart unto righteousness, thou art by that faith united to Christ, and mayest, by baptism, be joined to his church. And he answered, I believe that Jesus Christ — Whom thou hast now been preaching to me; is the Son of God — And the promised Messiah, who was to be sent into the world for the salvation of lost sinners. He was before a worshipper of the true God, so that all he had now to do, in order to be a true Christian, was thus to receive Christ Jesus the Lord. In many ancient copies and versions this verse is omitted; (see Dr. Mill on the place.) “Nevertheless,” says Beza, “God forbid I should think it ought to be expunged, since it contains such a confession of faith as in the apostolic times was required of the adult, in order to their being admitted to baptism.” Allowing it to be genuine, it fully proves that Philip had opened to the eunuch the doctrine of Christ’s divinity; and indeed, if he had not done it, he must have given him a very imperfect account of the gospel.

Verse 37. I believe that Jesus Christ is the Son of God.] He believed that Jesus, whom Philip preached to him, was THE CHRIST or Messiah, and consequently the Son of God.

This whole verse is omitted by ABCG, several others of the first authority, Erpen’s edit. of the Arabic, the Syriac, the Coptic, Sahidic, Æthiopic, and some of the Slavonic: almost all the critics declare against it as spurious. Griesbach has left it out of the text; and Professor White in his Crisews says, “Hic versus certissime delendus,” this verse, most assuredly, should be blotted out. It is found in E, several others of minor importance, and in the Vulgate and Arabic. In those MSS. where it is extant it exists in a variety of forms, though the sense is the same.

Verses 36, 37. And as they went on their way — Discoursing together of the person and sufferings of Christ, and of the method of salvation by him; they came to a certain water — For even the circumstances of the journey were under the direction of God; and the eunuch, having learned what was the rite of initiation which the great Prophet and Sovereign of the church had appointed, and being willing to embrace the first opportunity that Providence offered of making a surrender of himself to Christ, and of being received into the number of his people; said, Here is water; what doth hinder me to be baptized? — Why should I not, from this hour, become one of the Christian community? Probably he had been circumcised; otherwise Cornelius would not have been the first-fruits of the Gentiles. Observe, reader, in the solemn dedicating of ourselves to God, it is good to make haste, and not delay, for the present time is the best time. Thus the psalmist, I made haste and delayed not to keep thy commandments, Psalm 119:60; and thus the eunuch here: he feared lest the good affections now working in him should abate; and therefore was desirous immediately to bind his soul with the baptismal bonds unto the Lord, that he might bring the matter to a good issue. And Philip said, If thou believest with all thy heart, thou mayest — That is, if thou believest this doctrine which I have preached to thee concerning Jesus; if thou receivest the record God has given concerning him, and set to thy seal that it is true; if thou not only assentest to the gospel truths in thy understanding, but embracest gospel blessings in thy affections, and consentest in thy will to obey the gospel precepts; if thou indeed believest with thy heart unto righteousness, thou art by that faith united to Christ, and mayest, by baptism, be joined to his church. And he answered, I believe that Jesus Christ — Whom thou hast now been preaching to me; is the Son of God — And the promised Messiah, who was to be sent into the world for the salvation of lost sinners. He was before a worshipper of the true God, so that all he had now to do, in order to be a true Christian, was thus to receive Christ Jesus the Lord. In many ancient copies and versions this verse is omitted; (see Dr. Mill on the place.) “Nevertheless,” says Beza, “God forbid I should think it ought to be expunged, since it contains such a confession of faith as in the apostolic times was required of the adult, in order to their being admitted to baptism.” Allowing it to be genuine, it fully proves that Philip had opened to the eunuch the doctrine of Christ’s divinity; and indeed, if he had not done it, he must have given him a very imperfect account of the gospel.

Ver. 37. I believe that Jesus Christ is the Son of God. This is the glorious confession of faith by voices from heaven, and by witnesses on earth. Matthew 3:17. 16:18. John 1:1, 14. Romans 1:4. 9:5. Hebrews 1:1-12. How else could the eunuch have been converted to believe in a crucified Redeemer, unless Philip had proved from the prophets that the divinity or fulness of the godhead had dwelt bodily in Him. What then can thy poor dry philosophy, oh socinian, do for thee, or for thy deluded hearers.

37. This is that Moses—That very Moses who predicted a future prophet like unto himself. (See our notes on Acts 3:22.) The use of this prediction both by Peter and by Stephen indicates that it was one of the standing proof texts adopted by the advocates of Jesus in the Pentecostal Church. To those hearers of Stephen who were familiar with the synagogue debates (Acts 6:9-14) Stephen’s argument here would be palpable and forcible.

V. 38. And they both went down-Out of the chariot. It does not follow that he was baptized by immersion. The text neither affirms nor intimates any thing concerning it.

Verse 38. And they went down] They alighted from the chariot into the water. While Philip was instructing him, and he professed his faith in Christ, he probably plunged himself under the water, as this was the plan which appears to have been generally followed among the Jews in their baptisms; but the person who had received has confession of faith was he to whom the baptism was attributed, as it was administered by his authority.

Verse 38. And he commanded the chariot to stand still — Namely, upon Philip’s declaring his satisfaction in this profession of his faith in Christ, and subjection to him, and readily consenting to receive him as a fellow Christian. And they went down both — Namely, out of the chariot; into the water — Or rather, to the water, as eiv tw udwr literally signifies. For it is not certain that he was baptized by immersion. This text neither affirms nor intimates it. And he baptized him — Though Philip had very lately been deceived in Simon Magus, and had admitted him to baptism, though he afterward appeared to be no true convert, yet he did not therefore scruple to baptize the eunuch immediately upon his profession of faith, without putting him upon a longer trial than was usual. If some hypocrites, who afterward prove a grief and scandal to us, crowd into the church, yet we must not therefore make the door of admission any straiter than Christ has made it; they shall answer for their hypocrisy, and not we.

38. Church in the wilderness—A striking phrase to designate Israel in its official character as Church of God while walking through the desert and receiving God’s law.

The angel… in Sinai—The Shekinah, or luminous glory, was not only Jehovah himself, but was the Angel-Jehovah. The very word angel signifies messenger, or one sent; and though it generally designates a personal being, yet as a term of office it may be applied to any medium or intermediate by which God makes communication of intelligence or power to a finite being. “He maketh the winds his angels, and the flaming fires his ministers.” Hence the glory sent from the ineffable essence of God as the manifestation of himself was the sent God, the Angel-Jehovah. Hereby we have in the Old Testament the mystery of God the absolute and God self-revealed.

Lively oracles—Rather, living oracles. In the Greek language the word here used designated the responses received from the oracles of Paganism. But those were morally dead oracles, coming, it may be, from the wicked spirits of the dead, seducing men to their own condition. But these were living oracles, proceeding from the living God, full of a blessed life, imparting life to the souls of men.

V. 39. The Spirit of the Lord caught away Philip-Carried him away with a miraculous swiftness, without any action or labour of his own. This had befallen several of the prophets.

Verse 39. The Spirit of the Lord caught away Philip] Perhaps this means no more than that the Holy Spirit suggested to the mind of Philip that he should withdraw abruptly from the eunuch, and thus leave him to pursue his journey, reflecting on the important incidents which had taken place. Some suppose that the angel of the Lord, and the Spirit of the Lord, are the same person throughout this chapter. There is a remarkable reading in the Codex Alexandrinus which exists thus in two lines:- P N A A G I O N E P E P E C E N E P I T O N E U N O U X O N The Spirit of the Lord fell upon the eunuch:

A G G E L O C D E K U H R P A C E N T O N F I L I P P O N . But the angel of the Lord snatched away Philip.

This reading is found in several other MSS. and in some versions. Many think that the Spirit or angel of God carried off Philip in some such manner as the Apocrypha represents the transportation of Habakkuk, who was taken up by the hair of the head, and carried from Judea to Babylon! For such an interposition there was no need. When Philip had baptized the eunuch, the Spirit of God showed him that it was not the will of God that he should accompany the eunuch to Meroe, but, on the contrary, that he should hasten away to Ashdod; as God had in that, and the neighbouring places, work sufficient to employ him in.

Verse 39. And when they were come up out of the water — Or, from the water, as ek tou udatov may be properly rendered; the Spirit of the Lord caught away Philip — Namely, in a miraculous manner, probably transporting him, part of the way at least, through the air; a thing which seems to have happened with respect to some of the prophets. See 1 Kings 18:12; 2 Kings 2:16; Ezekiel 3:14. That the eunuch saw him no more — This fact is as surprising as the other parts of the story. One would have expected that the eunuch should either have stayed with Philip, or have taken him along with him into his own country, especially as it seems he might have been spared in these parts of Palestine, where there were so many apostles, evangelists, and other teachers of Christianity; and his ministry was much needed in Ethiopia, where, at this time, there were none; and where, recommended by a person so high in power as the eunuch was, he might probably have been remarkably useful in converting the Ethiopians to the faith of the gospel. But God ordered it otherwise, and took away Philip so suddenly as not even to give him time to address an exhortation to the eunuch after his baptism, as it is probable he intended to do. His sudden departure, however, in so miraculous a way, was sufficient to make up the want of that exhortation, especially if we suppose that he was caught up and carried through the air in the eunuch’s sight. It may not be improper to observe here, that the Alexandrian MS., and several other old copies, read it, Pneuma agion epesen epi ton eunoucon, aggelov de Kuriou hrpase, The Holy Spirit fell upon the eunuch, but an angel of the Lord snatched away Philip: and certainly it is not improbable that God should communicate a large measure of his Spirit, and even some extraordinary gifts thereof, to such a person going into a country where the gospel was entirely unknown, and should thereby furnish him for the great work of preaching it there. And he went on his way rejoicing — His heart being full of thankfulness, that he had been favoured with the privilege of so important an interview with such a divinely-commissioned teacher, and highly-favoured servant of Christ, and that, after having received the gospel from his lips, he had seen such a miraculous confirmation of its truth in his sudden removal from his sight; a fact to which all his attendants were witnesses. He rejoiced also, 1st, That he himself was united to Christ, had an interest in him, and was thereby made a child of God, and an heir of eternal felicity and glory: and, 2d, That he had such good tidings to bring to his countrymen, and a prospect of bringing them also, by virtue of his interest among them, into fellowship with Christ; for he returned, not only a Christian, but a minister. And Eusebius assures us, (Ecclesiastes Hist., lib. 2. cap. 1,) that he planted a flourishing church in Ethiopia, a fact in which all the most ancient histories of that country agree.

39. To whom—The word to is at the present day superfluous, and perhaps always was, being retained from an old translation which had, instead of not obey, “not be obedient.” Would not obey—The original is still stronger, willed not to be obedient. Hearts turned… Egypt—Not that they at that time desired to return to Egypt, as they subsequently did; but they turned back in heart to the idolatries of Egypt, as the following verse explains.

V. 40. But Philip was found at Azotus-Probably none saw him, from his leaving the eunuch, till he was there.

Verse 40. Philip was found at Azotus] Prom the time he left the eunuch, he was not heard of till he got to Azotus, which, according to Dr. Lightfoot, was about 34 miles from Gaza, and probably it was near Gaze that Philip met the eunuch. The Azotus of the New Testament is the Ashdod of the old. It was given by Joshua to the tribe of Judah, Joshua 15:47. It was one of the five lordships which belonged to the Philistines, and is a seaport town on the Mediterranean Sea, between Gaza on the south, and Joppa or Jaffa on the north. Herodotus reports, lib. ii. cap. 157, that Psammeticus, king of Egypt, besieged this city 29 years, which, if true, is the longest siege which any city or fortress ever endured. Preached in all the cities, till he cams to Cæsarea.] This was Cæsarea in Palestine, formerly called Strato’s Tower, built by Herod the Great in honour of Augustus. There was an excellent harbour here made by Herod; and, after the destruction of Jerusalem, it became the capital of the whole land of Judea. It must be always distinguished from Cæsarea Philippi, which was an inland town not far from the springs of Jordan. Whenever the word Cæsarea occurs without Philippi, the former is intended. As Philip preached in all the cities of Palestine till he came to Cæsarea, he must have preached in the different cities of the Philistine country, Ashdod, Akkaron, and Jamnia, and also in the principal parts of Samaria, as these lay in his way from Gaza to Cæsarea. As there was a readier disposition to receive the word in those places, the Spirit of the Lord, under whose guidance he acted, did not suffer him to accompany the eunuch to Abyssinia. It appears, from Acts 21:8, that Philip settled at Cæsarea, where he had a house and family, four of his unmarried daughters being prophetesses. It is likely that his itinerant mission ended here; though he continued occasionally to perform the work of an evangelist, and to bring up his family in the knowledge and fear of God, which is the most imperious duty that any master of a family can be called on to perform, and which it is impossible for any man to accomplish by substitute; and which none can neglect without endangering his own salvation.

ACTS

Verse 40. But Philip — Quickly after he was separated from the eunuch; was found at Azotus — Or Ashdod, a city that was more than thirty miles from Gaza. Probably none saw him from the time of his leaving the eunuch till he was there. And passing through — That part of the country; he preached in all the cities — Namely, Joppa, Lydda, Saron, and all the other cities along the coast of the Mediterranean sea; till he came to Cesarea — Namely, Cesarea in Palestine, a city far distant from Cesarea Philippi, (mentioned Matthew 16:13, where see the notes,) which was situate to the north of the tribe of Naphtali, and near the sources of Jordan. Wherever the word Cesarea occurs without Philippi, the former place is intended. It was anciently called Stratonice, or Straton’s Tower, and was rebuilt by Herod the Great in honour of Augustus Cesar, and greatly enlarged and beautified with many fine edifices of polished marble; but the greatest and most beneficial of all his works here was the harbour, which he made equal in largeness to the Piræus at Athens. The beauty of this Cesarea, and the conveniences of its situation, were so great, that when the Romans reduced Judea into the form of a province, they made it the seat of their government, in preference even to Jerusalem itself. It appears that Philip settled here for some time, probably for life, for we find him long after this residing here with his four unmarried daughters, who were prophetesses, and entertaining Paul and his company many days at his house, when on their way to Jerusalem. See Acts 21:8, 9. It is likely, therefore, that his itinerant mission ended here. It is reasonable to suppose, however, that he still continued to preach the gospel to those Jews who were disposed to attend his ministry, and that he made, at least, some converts among them. He doubtless also performed the work of an evangelist in some other places in those parts.

CHAPTER IX.

A.M. 4039. — A.D. 35.

(1,) Saul, setting out for Damascus, with an intent to persecute the church there, is miraculously converted by our Lord’s appearance to him on the way, 1-9.

(2,) After some reluctance, Ananias baptizes him, 10-19. (3,) Saul immediately preaches Christ in the synagogues at Damascus, 20-22. (4,) The Jews attempt to murder him, and he narrowly escapes, 23-25. (5,) After three days he is, with some difficulty, admitted among the Christians at Jerusalem, 26-28.

(6,) To escape the murderous fury of the Hellenist Jews, he retires to Tarsus, while the church greatly flourishes, 29-31.

(7,) At Lydda Peter cures Eneas of a palsy, and at Joppa restores Dorcas to life, 32-43.

NOTES ON CHAPTER IX.

Verses 1, 2. And Saul, yet (eti, adhuc, hitherto, or still) breathing out threatenings and slaughter — This very emphatical expression refers to what is related of Saul, Acts 8:3; (where see the note;) and it shows that his zeal against the followers of Christ was so outrageous that he could be satisfied with nothing less than their utter destruction. It shows too, that the Jews were now at liberty to put them to death; probably, as Macknight observes, “because between the removal of Pontius Pilate, and the accession of Herod Agrippa, in the second year of the Emperor Claudius, who gave him all the dominions of his grandfather, Herod the Great, there was no procurator in Judea to restrain their intemperate zeal.” Saul, therefore, being thus freed from restraint, and at liberty to pursue his malicious design of endeavouring to effect their extirpation; went to the high-priest — Whom he knew to be much exasperated against them; and desired of him letters to Damascus — It is generally supposed that Caiaphas now filled the office of high-priest; and if so, as he was an inveterate enemy of Christ, and had a principal hand in his crucifixion, he would doubtless be glad to employ so active and bigoted a zealot as Saul in carrying on the persecution against them, which at this time was very violent and severe. To the synagogues — From this, and from verse 20th, where Paul is said to preach Christ at Damascus in the synagogues of the

40. This Moses—A phrase of contempt, standing in striking contrast to Stephen’s own, this is that Moses. Wot—Know.