4Therefore, those who had been scattered went about preaching the word. 5Philip went down to the city of Samaria and began proclaiming Christ to them. 6The crowds with one accord were giving attention to what was said by Philip, as they heard and saw the signs which he was performing. 7For in the case of many who had unclean spirits, they were coming out of them shouting with a loud voice; and many who had been paralyzed and lame were healed. 8So there was much rejoicing in that city.

      9Now there was a man named Simon, who formerly was practicing magic in the city and astonishing the people of Samaria, claiming to be someone great; 10and they all, from smallest to greatest, were giving attention to him, saying, “This man is what is called the Great Power of God.” 11And they were giving him attention because he had for a long time astonished them with his magic arts. 12But when they believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, they were being baptized, men and women alike. 13Even Simon himself believed; and after being baptized, he continued on with Philip, and as he observed signs and great miracles taking place, he was constantly amazed.

      14Now when the apostles in Jerusalem heard that Samaria had received the word of God, they sent them Peter and John, 15who came down and prayed for them that they might receive the Holy Spirit. 16For He had not yet fallen upon any of them; they had simply been baptized in the name of the Lord Jesus. 17Then they began laying their hands on them, and they were receiving the Holy Spirit. 18Now when Simon saw that the Spirit was bestowed through the laying on of the apostles’ hands, he offered them money, 19saying, “Give this authority to me as well, so that everyone on whom I lay my hands may receive the Holy Spirit.” 20But Peter said to him, “May your silver perish with you, because you thought you could obtain the gift of God with money! 21“You have no part or portion in this matter, for your heart is not right before God. 22“Therefore repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you. 23“For I see that you are in the gall of bitterness and in the bondage of iniquity.” 24But Simon answered and said, “Pray to the Lord for me yourselves, so that nothing of what you have said may come upon me.”

An Ethiopian Receives Christ

      25So, when they had solemnly testified and spoken the word of the Lord, they started back to Jerusalem, and were preaching the gospel to many villages of the Samaritans.

      26But an angel of the Lord spoke to Philip saying, “Get up and go south to the road that descends from Jerusalem to Gaza.” (This is a desert road.) 27So he got up and went; and there was an Ethiopian eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure; and he had come to Jerusalem to worship, 28and he was returning and sitting in his chariot, and was reading the prophet Isaiah. 29Then the Spirit said to Philip, “Go up and join this chariot.” 30Philip ran up and heard him reading Isaiah the prophet, and said, “Do you understand what you are reading?” 31And he said, “Well, how could I, unless someone guides me?” And he invited Philip to come up and sit with him.

32Now the passage of Scripture which he was reading was this:
         “HE WAS LED AS A SHEEP TO SLAUGHTER;
         AND AS A LAMB BEFORE ITS SHEARER IS SILENT,
         SO HE DOES NOT OPEN HIS MOUTH.

33“IN HUMILIATION HIS JUDGMENT WAS TAKEN AWAY;
         WHO WILL RELATE HIS GENERATION?
         FOR HIS LIFE IS REMOVED FROM THE EARTH.”

34The eunuch answered Philip and said, “Please tell me, of whom does the prophet say this? Of himself or of someone else?” 35Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him. 36As they went along the road they came to some water; and the eunuch said, “Look! Water! What prevents me from being baptized?” 37[And Philip said, “If you believe with all your heart, you may.” And he answered and said, “I believe that Jesus Christ is the Son of God.”] 38And he ordered the chariot to stop; and they both went down into the water, Philip as well as the eunuch, and he baptized him. 39When they came up out of the water, the Spirit of the Lord snatched Philip away; and the eunuch no longer saw him, but went on his way rejoicing. 40But Philip found himself at Azotus, and as he passed through he kept preaching the gospel to all the cities until he came to Caesarea.

Parallel Verses

New American Standard Bible (©1995)
Therefore, those who had been scattered went about preaching the word.

GOD'S WORD® Translation (©1995)
The believers who were scattered went from place to place, where they spread the word.

King James Bible
Therefore they that were scattered abroad went every where preaching the word.

Douay-Rheims Bible
They therefore that were dispersed, went about preaching the word of God.

Darby Bible Translation
Those then that had been scattered went through the countries announcing the glad tidings of the word.

English Revised Version
They therefore that were scattered abroad went about preaching the word.

Webster's Bible Translation
Therefore they that were dispersed went every where preaching the word.

Weymouth New Testament
Those, however, who were scattered abroad went from place to place spreading the Good News of God's Message;

World English Bible
Therefore those who were scattered abroad went around preaching the word.

Young's Literal Translation
they then indeed, having been scattered, went abroad proclaiming good news -- the word.

Cross References

Luke 1:2 just as they were handed down to us by those who from the beginning were eyewitnesses and servants of the word,

Acts 8:1 Saul was in hearty agreement with putting him to death. And on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles.

Acts 8:12 But when they believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, they were being baptized, men and women alike.

Acts 11:19 So then those who were scattered because of the persecution that occurred in connection with Stephen made their way to Phoenicia and Cyprus and Antioch, speaking the word to no one except to Jews alone.

Acts 15:35 But Paul and Barnabas stayed in Antioch, teaching and preaching with many others also, the word of the Lord.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 4-13

Samson's riddle is here again unriddled: Out of the eater comes forth meat, and out of the strong sweetness. The persecution that was designed to extirpate the church was by the overruling providence of God made an occasion of the enlargement of it. Christ had said, I am come to send fire on the earth; and they thought, by scattering those who were kindled with that fire, to have put it out, but instead of this they did but help to spread it.

I. Here is a general account of what was done by them all (v. 4): They went every where, preaching the word. They did not go to hide themselves for fear of suffering, no, nor to show themselves as proud of their sufferings; but they went up and down to scatter the knowledge of Christ in every place where they were scattered. They went every where, into the way of the Gentiles, and the cities of the Samaritans, which before they were forbidden to go into, Mt. 10:5. They did not keep together in a body, though this might have been a strength to them; but they scattered into all parts, not to take their ease, but to find out work. They went evangelizing the world, preaching the word of the gospel; it was this which filled them, and which they endeavoured to fill the country with, those of them that were preachers in their preaching, and others in their common converse. They were now in a country where they were no strangers, for Christ and his disciples had conversed much in the regions of Judea; so that they had a foundation laid there for them to build upon; and it would be requisite to let the people there know what that doctrine which Jesus had preached there some time ago was come to, and that it was not lost and forgotten, as perhaps they were made to believe.

II. A particular account of what was done by Philip. We shall hear of the progress and success of others of them afterwards (ch. 11:19), but here must attend the motions of Philip, not Philip the apostle, but Philip the deacon, who was chosen and ordained to serve tables, but having used the office of a deacon well he purchased to himself a good degree, and great boldness in the faith, 1 Tim. 3:13. Stephen was advanced to the degree of a martyr, Philip to the degree of an evangelist, which when he entered upon, being obliged by it to give himself to the word and prayer, he was, no doubt, discharged from the office of a deacon; for how could he serve tables at Jerusalem, which by that office he was obliged to do, when he was preaching in Samaria? And it is probable that two others were chosen in the room of Stephen and Philip. Now observe,

1. What wonderful success Philip had in his preaching, and what reception he met with.

(1.) The place he chose was the city of Samaria, the head city of Samaria, the metropolis of that country, which stood where the city of Samaria had formerly stood, of the building of which we read, 1 Ki. 16:24, now called Sebaste. Some think it was the same with Sychem or Sychar, that city of Samaria where Christ was, Jn. 4:5. Many of that city then believed in Christ, though he did no miracle among them (v. 39, 41), and now Philip, three years after, carries on the work then begun. The Jews would have no dealings with the Samaritans; but Christ sent his gospel to slay all enmities, and particularly that between the Jews and the Samaritans, by making them one in his church.

(2.) The doctrine he preached was Christ; for he determined to know nothing else. He preached Christ to them; he proclaimed Christ to them (so the word signifies), as a king, when he comes to the crown, is proclaimed throughout his dominions. The Samaritans had an expectation of the Messiah's coming, as appears by Jn. 4:25. Now Philip tells them that he is come, and that the Samaritans are welcome to him. Ministers' business is to preach Christ-Christ, and him crucified-Christ, and him glorified.

(3.) The proofs he produced for the confirmation of his doctrine were miracles, v. 6. To convince them that he had his commission from heaven (and therefore not only they might venture upon what he said, but they were bound to yield to it), he shows them this broad seal of heaven annexed to it, which the God of truth would never put to a lie. The miracles were undeniable; they heard and saw the miracles which he did. They heard the commanding words he spoke, and saw the amazing effects of them immediately; that he spoke, and it was done. And the nature of the miracles was such as suited the intention of his commission, and gave light and lustre to it. [1.] He was sent to break the power of Satan; and, in token of this, unclean spirits, being charged in the name of the Lord Jesus to remove, came out of many that were possessed with them, v. 7. As far as the gospel prevails, Satan is forced to quit his hold of men and his interest in them, and then those are restored to themselves, and to their right mind again, who, while he kept possession, were distracted. Wherever the gospel gains the admission and submission it ought to have, evil spirits are dislodged, and particularly unclean spirits, all inclinations to the lusts of the flesh, which war against the soul; for God has called us from uncleanness to holiness, 1 Th. 4:7. This was signified by the casting of these unclean spirits out of the bodies of people, who, it is here said, came out crying with a loud voice, which signifies that they came out with great reluctancy, and sorely against their wills, but were forced to acknowledge themselves overcome by a superior power, Mk. 1:26; 3:11; 9:26. [2.] He was sent to heal the minds of men, to cure a distempered world, and to put it into a good state of health; and, in token of this, many that were taken with palsies, and that were lame, were healed. Those distempers are specified that were most difficult to be cured by the course of nature (that the miraculous cure might be the more illustrious), and those that were most expressive of the disease of sin and that moral impotency which the souls of men labour under as to the service of God. The grace of God in the gospel is designed for the healing of those that are spiritually lame and paralytic, and cannot help themselves, Rom. 5:6.

(4.) The acceptance which Philip's doctrine, thus proved, met with in Samaria (v. 6): The people with one accord gave heed to those things which Philip spoke, induced thereto by the miracles which served at first to gain attention, and so by degrees to gain assent. There then begin to be some hopes of people when they begin to take notice of what is said to them concerning the things of their souls and eternity-when they begin to give heed to the word of God, as those that are well pleased to hear it, desirous to understand and remember it, and that look upon themselves as concerned in it. The common people gave heed to Philip, oi ochloi-a multitude of them, not here and there one, but with one accord; they were all of a mind, that it was fit the doctrine of the gospel should be enquired into, and an impartial hearing given to it.

(5.) The satisfaction they had in attending on, and attending to, Philip's preaching, and the success it had with many of them (v. 8): There was great joy in that city; for (v. 12) they believed Philip, and were baptized into the faith of Christ, the generality of them, both men and women. Observe, [1.] Philip preached the things concerning the kingdom of God, the constitution of that kingdom, the laws and ordinances of it, the liberties and privileges of it, and the obligations we are all under to be the loyal subjects of that kingdom; and he preached the name of Jesus Christ, as king of that kingdom-his name, which is above every name. He preached it up in its commanding power and influence-all that by which he has made himself known. [2.] The people not only gave heed to what he said, but at length believed it, were fully convinced that it was of God and not of men, and gave up themselves to the direction and government of it. As to this mountain, on which they had hitherto worshipped God, and placed a great deal of religion in it, they were now as much weaned from it as every they had been wedded to it, and become the true worshippers, who worship the Father in spirit and in truth, and in the name of Christ, the true temple, Jn. 4:20-23. [3.] When they believed, without scruple (though they were Samaritans) and without delay they were baptized, openly professed the Christian faith, promised to adhere to it, and then, by washing them with water, were solemnly admitted into the communion of the Christian church, and owned as brethren by the disciples. Men only were capable of being admitted into the Jewish church by circumcision; but, to show that in Jesus Christ there is neither male nor female (Gal. 3:28), but both are alike welcome to him, the initiating ordinance is such as women are capable of, for they are numbered with God's spiritual Israel, though not with Israel according to the flesh, Num. 1:2. And hence it is easily gathered that women are to be admitted to the Lord's supper, though it does not appear that there were any among those to whom it was first administered. [4.] This occasioned great joy; each one rejoiced for himself, as he in the parable who found the treasure hid in the field; and they all rejoiced for the benefit hereby brought to their city, and that it came without opposition, which it would scarcely have done if Samaria had been within the jurisdiction of the chief priests. Note, The bringing of the gospel to any place is just matter of joy, of great joy, to that place. Hence the spreading of the gospel in the world is often prophesied of in the Old Testament as the diffusing of joy among the nations: Let the nations be glad and sing for joy, Ps. 67:4; 1 Th. 1:6. The gospel of Christ does not make men melancholy, but fills them with joy, if it be received as it should be; for it is glad tidings of great joy to all people, Lu. 2:10.

2. What there was in particular at this city of Samaria that made the success of the gospel there more than ordinarily wonderful.

(1.) That Simon Magus had been busy there, and had gained a great interest among the people, and yet they believed the things that Philip spoke. To unlearn that which is bad proves many times a harder task than to learn that which is good. These Samaritans, though they were not idolaters as the Gentiles, nor prejudiced against the gospel by traditions received from their fathers, yet had of late been drawn to follow Simon, a conjurer (For so Magus signifies) who made a mighty noise among them, and had strangely bewitched them. We are told,

[1.] How strong the delusion of Satan was by which they were brought into the interests of this great deceiver. He had been for some time, nay, for a long time, in this city, using sorceries; perhaps he came there by the instigation of the devil, soon after our Saviour had been there, to undo what he had been doing there; for it was always Satan's way to crush a good work in its bud and infancy, 2 Co. 11:3; 1 Th. 3:5. Now,

First, Simon assumed to himself that which was considerable: He gave out that he himself was some great one, and would have all people to believe so and to pay him respect accordingly; and then, as to every thing else, they might do as they pleased. He had no design to reform their lives, nor improve their worship and devotion, only to make them believe that he was, tis megas-some divine person. Justin Martyr says that he would be worshipped as proµton theon-the chief god. He gave out himself to be the Son of God, the Messiah, so some think; or to be an angel, or a prophet. Perhaps he was uncertain within himself what title of honour to pretend to; but he would be thought some great one. Pride, ambition, and an affectation of grandeur, have always been the cause of abundance of mischief both to the world and to the church.

Secondly, The people ascribed to him what he pleased. 1. They all gave heed to him, from the least to the greatest, both young and old, both poor and rich, both governors and governed. To him they had regard (v. 10, 11), and perhaps the more because the time fixed for the coming of the Messiah had now expired, which had raised a general expectation of the appearing of some great one about this time. Probably he was a native of their country, and therefore they embraced him the more cheerfully, that by giving honour to him they might reflect it upon themselves. 2. They said of him, This man is the great power of God-the power of God, that great power (so it might be read), that power which made the world. See how ignorant inconsiderate people mistake that which is done by the power of Satan, as if it were done by the power of God. Thus, in the Gentile world, devils pass for deities; and in the antichristian kingdom all the world wonders after a beast, to whom the dragon gives his power, and who opens his mouth in blasphemy against God, Rev. 13:2-5. 3. They were brought to it by his sorceries: He bewitched the people of Samaria (v. 9), bewitched them with sorceries (v. 11), that is, either, (1.) By his magic arts he bewitched the minds of the people, at least some of them, who drew in others. Satan, by God's permission, filled their hearts to follow Simon. O foolish Galatians, saith Paul, who hath bewitched you? Gal. 3:1. These people are said to be bewitched by Simon, because they were so strangely infatuated to believe a lie. Or, (2.) By his magic arts he did 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, 2 Th. 2:9. When they knew no better, they were influenced by his sorceries; but, when they were acquainted with Philip's real miracles, they saw plainly that the one was real and the other a sham, and that there was as much difference as between Aaron's rod and those of the magicians. What is the chaff to the wheat? Jer. 23:28.

Thus, notwithstanding the influence Simon Magus had had upon them, and the unwillingness there generally is in people to own themselves in an error, and to retract it, yet, when they saw the difference between Simon and Philip, they quitted Simon, gave heed no longer to him, but to Philip: and thus you see,

[2.] How strong the power of Divine grace is, by which they were brought to Christ, who is truth itself, and was, as I may say, the great undeceiver. By that grace working with the word those that had been led captive by Satan were brought into obedience to Christ. Where Satan, as a strong man armed, kept possession of the palace, and thought himself safe, Christ, as a stronger than he, dispossessed him, and divided the spoil; led captivity captive, and made those the trophies of his victory whom the devil had triumphed over. Let us not despair of the worst, when even those whom Simon Magus had bewitched were brought to believe.

(2.) Here is another thing yet more wonderful, that Simon Magus himself became a convert to the faith of Christ, in show and profession, for a time. Is Saul also among the prophets? Yes (v. 13), Simon himself believed also. He was convinced that Philip preached a true doctrine, because he saw it confirmed by real miracles, of which he was the better able to judge because he was conscious to himself of the trick of his own pretended ones. [1.] The present conviction went so far that he was baptized, was admitted, as other believers were, into the church by baptism; and we have no reason to think that Philip did amiss in baptizing him, no, nor in baptizing him quickly. Though he had been a very wicked man, a sorcerer, a pretender to divine honours, yet, upon his solemn profession of repentance for his sin and faith in Jesus Christ, he was baptized. For, as great wickedness before conversion keeps not true penitents from the benefits of God's grace, so neither should it keep professing ones from church-fellowship. Prodigals, when they return, must be joyfully welcomed home, though we cannot be sure but that they will play the prodigal again. Nay, though he was now but a hypocrite, and really in the gall of bitterness and bond of iniquity all this while, and would soon have been found to be so if he had been tried awhile, yet Philip baptized him; for it is God's prerogative to know the heart. The church and its ministers must go by a judgment of charity, as far as there is room for it. It is a maxim in the law, Donec contrarium patet, semper praesumitur meliori parti-We must hope the best as long as we can. And it is a maxim in the discipline of the church, De secretis non judicat ecclesia-The secrets of the heart God only judges. [2.] The present conviction lasted so long that he continued with Philip. Though afterwards he apostatized from Christianity, yet not quickly. He courted Philip's acquaintance, and now he that had given out himself to be some great one is content to sit at the feet of a preacher of the gospel. Even bad men, very bad, may sometimes be in a good frame, very good; and those whose hearts still go after their covetousness may possibly not only come before God as his people come, but continue with them. [3.] The present conviction was wrought and kept up by the miracles; he wondered to see himself so far outdone in signs and miracles. Many wonder at the proofs of divine truths who never experience the power of them.

Calvin's Commentary

1. And at that day there was great persecution raised against the church which was at Jerusalem. Therefore they were all scattered abroad throughout all regions of Judea and Samaria, except the Acts 2. And religious men dressed Stephen together, and they mourned sore for him. 3. But Saul made havock of the church, and, entering into houses, and drawing thence men and women, he cast them into prison. 4. And they being dispersed, did go about preaching the word of God.

1. At that day. The persecution began at Stephen, after that, when their madness was thereby set on fire, it waxed hot against all, both one and other. For the wicked are like brute beasts, for when they have once tasted blood they are more desirous thereof, and become more cruel through committing murder. For Satan, who is the father of all cruelty, doth first take from them all feeling of humanity when they are once imbrued with innocent blood; that done, he stirreth up in them an unquenchable thirsting after blood, whence those violent assaults to commit murder come; so that when they have once begun, they will never make an end with their will. Moreover, when they have power once granted them to do hurt, their boldness increaseth in tract of time, so that they are carried headlong more immoderately, which thing Luke also noteth when he saith, The persecution was great. Undoubtedly the Church had but small rest before, neither was it free from the vexation of the wicked; but the Lord spared his for a time, that they might have some liberty, and now they began to be sorer set on.

These things must be applied unto our time also. If the furiousness of our enemies seem at any time to be as it were fallen on sleep, so that it casteth not out flames far, let us know that the Lord provideth for our weakness; yet, let us not in the mean season imagine that we shall have continual truce, but let us be in readiness to suffer sorer brunts, as often as they shall break out suddenly. Let us also remember, that if at any time the constancy of one man have whetted the cruelty of our enemies, the blame of the evil is unjustly ascribed to him. For Luke doth not defame Stephen, [494] when as he saith, that by means of him the Church was sorer vexed than before; but he rather turneth this to his praise, because he did valiantly, as the standard-bearer, encourage others with his example to fight courageously. When he calleth it the Church which was at Jerusalem, his meaning is not that there were Churches elsewhere, but he passeth over unto these things which ensued thereupon. For whereas there was but this one only body of the godly in all the world, it was rent in pieces through flight; yet there sprung up more Churches by and by of those lame members which were dispersed here and there, and so the body of Christ was spread abroad far and wide, whereas it was before shut up within the walls of Jerusalem,

They were all scattered abroad. It is certain that they were not all scattered abroad, but the Scripture useth an universal note, for that which we say, Every where or abroad. [495] The sum is this, that not only a few were in danger; because the cruelty of the enemies raged throughout the whole Church. Many do oftentimes take themselves to their feet, through faintness of heart, even when they hear any light rumor, but these are in another case. For they fled not unadvisedly, being discouraged, [496] but because they saw no other means to pacify the fury of the adversaries. And he saith, that they were scattered not only through divers places of Judea, but that they came even unto Samaria; so that the middle wall began to be pulled down, which made division between the Jews and the Gentiles, (Ephesians 2:14.) For the conversion of Samaria was, as it were, the first fruits of the calling of the Gentiles. For although they had circumcision, as had the people of God, yet we know that there was great dissension, and that not without great cause, forasmuch as they had in Samaria only a forged worship of God, as Christ affirmeth, because it was only an unsavory emulation. [497] Therefore God set open the gate for the gospel then, that the scepter of Christ, sent out of Jerusalem, might come unto the Gentiles. He exempteth the apostles out of this number, not that they were free from the common danger, but because it is the duty of a good pastor to set himself against the invasions of wolves for the safety of his flock.

But here may a question be asked, forasmuch as they were commanded to preach the gospel throughout the whole world, (Mark 16:16,) why they stayed at Jerusalem, even when they were expelled thence with force and hand? I answer, that seeing Christ had commanded them to begin at Jerusalem, they employed themselves there until such time as being brought into some other place by his hand, they might know, for a surety, that he was their guide. And we see how fearfully they proceeded to preach the gospel; not that they foreslowed [shunned] that function which was enjoined them, but because they were amazed at a new and unwonted thing. Therefore, seeing they see the gospel so mightily resisted at Jerusalem, they dare go to no other place until such time as they have broken that first huge heap of straits. Assuredly, they provide neither for their ease, nor yet for their own commodities either for being void of care by staying at Jerusalem; for they have a painful charge, they are continually amidst divers dangers they encounter with great troubles. Wherefore, undoubtedly, they are purposed to do their duty; and especially, whereas they stand to it when all the rest fly, that is an evident testimony of valiant constancy. If any man object that they might have divided the provinces amongst them, that they might not all have been occupied in one place, I answer, that Jerusalem alone had business enough for them all.

In sum, Luke reckoneth up this as a thing worthy of praise, that they followed not the rest into voluntary exile to avoid persecution; and yet he doth not reprehend the flight of those men whose state was more free. For the apostles did consider what particular thing their calling had; to wit, that they should keep their standing, seeing the wolves did invade the sheepfold. The rigor of Tertullian, and such like, was too great, who did deny indifferently that it is lawful to fly for fear of persecution. Augustine saith better, who giveth leave to fly in such sort that the churches, being destitute of their pastors, be not betrayed into the hands of the enemies. This is surely the best moderation, which beareth neither too much with the flesh, neither driveth those headlong to death who may lawfully save their lives. Let him that is disposed read the 180th Epistle to Honoratus.

That I may return to the apostles, if they had been scattered here and there with fear of persecution, even at the beginning, all men might have rightly called them hirelings. How hurtful and filthy had the forsaking of the place been at the present time? How greatly would it have discouraged the minds of all men? What great hurt should they have done with their example among the posterity? It shall sometimes so fall out indeed, that the pastor may also fly; that is, if they invade him alone, if the laying waste of the Church be not feared if he be absent. [498] But and if both his flock and he have to encounter with the adversary, he is a treacherous forsaker of his office if he stand not stoutly to it even until the end. Private persons have greater liberty.

2. They dressed Stephen. Luke showeth, that even in the heat of persecution the godly were not discouraged, but being always zealous, they did those duties which did belong to godliness. Burial seemeth to be a matter of small importance; rather than they will foreslow [neglect] the same, they bring themselves in no small hazard of life. And as the circumstance of time doth declare, that they contemned death valiantly, so again, we gather thereby that they were careful to do this thing not without great and urgent cause. For this served greatly to exercise their faith, that the body of the holy martyr should not be left to the wild beasts, in whom Christ had triumphed nobly according to the glory of his gospel. Neither could they live to Christ, unless they were ready to be gathered unto Stephen into the society of death. Therefore the care they had to bury the martyr was unto them a meditation unto invincible constancy of professing the faith. Therefore they sought not in a superfluous matter, with an unadvised zeal, to provoke their adversaries. Although that general reason, which ought always and every where to be of force amongst the godly, was undoubtedly of great weight with them. For the rite of burying doth appertain unto the hope of the resurrection, as it was ordained by God since the beginning of the world to this end.

Wherefore, this was always counted cruel barbarism to suffer bodies to lie unburied willingly. Profane men did not know why they should account the rite of burial so holy; but we are not ignorant of the end thereof, to wit, that those which remain alive may know that the bodies are committed to the earth as to a prison, [499] until they be raised up thence. Whereby it appeareth that this duty is profitable rather for those which are alive than those which are dead. Although it is also a point of our humanity to give due honor to those bodies to which we know blessed immortality to be promised.

Links

Acts 8 Commentaries: Barnes • Calvin • Clarke • Chrysostom • Darby • Gill • Geneva • Guzik • JFB • KJV Translators' • Henry's Concise • Matthew Henry • People's NT • Scofield • TSK • Vincent • Wesley

NIV / NLT / ESV / GWT / KJV / ASV / DRB

Jump to Previous Occurrence
Abroad Announcing Countries Dispersed Everywhere Flight Glad God's Good However Indeed Message News Preached Preaching Proclaiming Scattered Spreading Tidings Wherever Word

Jump to Next Occurrence
Abroad Announcing Countries Dispersed Everywhere Flight Glad God's Good However Indeed Message News Preached Preaching Proclaiming Scattered Spreading Tidings Wherever Word

New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

Alphabetical: about been had preached preaching scattered the Therefore they Those went wherever who word

Bible Browser

Philip the Evangelist
'But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.'--ACTS viii. 40. The little that is known about Philip, the deacon and evangelist, may very soon be told. His name suggests, though by no means conclusively, that he was probably one of the so-called Hellenists, or foreign-born and Greek-speaking Jews. This is made the more probable because he was one of the seven selected by the Church, and after that selection appointed by the Apostles, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Seed Scattered and Taking Root
'And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles. 2. And devout men carried Stephen to his burial, and made great lamentation over him. 3. As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison. 4. Therefore they that were scattered abroad went everywhere …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Meeting in the Desert
'And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27. And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, 28. Was returning, and sitting in his chariot, read Esaias the prophet. 29. Then the Spirit said unto Philip, Go near, and join thyself …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The General Spread of the Gospel
"The earth shall be full of the knowledge of the Lord, as the waters covers the sea." Isa. 11:9. 1. In what a condition is the world at present! How does darkness, intellectual darkness, ignorance, with vice and misery attendant upon it, cover the face of the earth! From the accurate inquiry made with indefatigable pains by our ingenious countryman, Mr. Brerewood; (who travelled himself over a great part of the known world, in order to form the more exact judgment;) supposing the world to be divided …
John Wesley—Sermons on Several Occasions

Twenty-Sixth Day for the Holy Spirit on Young Converts
WHAT TO PRAY.--For the Holy Spirit on Young Converts "Peter and John prayed for them, that they might receive the Holy Ghost; for as yet He was fallen upon none of them: only they had been baptized into the name of the Lord Jesus."--ACTS viii. 15, 16. "Now He which establisheth us with you in Christ, and anointed us, is God; who also gave us the earnest of the Spirit in our hearts."--2 COR. i. 21, 22. How many new converts who remain feeble; how many who fall into sin; how many who backslide …
Andrew Murray—The Ministry of Intercession

Period iii. The Critical Period: A. D. 140 to A. D. 200
The interval between the close of the post-apostolic age and the end of the second century, or from about 140 to 200, may be called the Critical Period of Ancient Christianity. In this period there grew up conceptions of Christianity which were felt by the Church, as a whole, to be fundamentally opposed to its essential spirit and to constitute a serious menace to the Christian faith as it had been commonly received. These conceptions, which grew up both alongside of, and within the Church, have …
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History

Gaza
After very many histories of this place in the Holy Bible, which there is no need to repeat here,--in this city did Alexander the Great, at length, besiege Babemeses the Persian, by the space of two months. "And that city, which before-time was most famous, was laid waste by him, and rendered desert." Not that he had destroyed the building of the city, or consumed it with fire; for presently after his death, Antigonus and Ptolemy, his captains, fighting, it had walls, gates, and fortifications: but …
John Lightfoot—From the Talmud and Hebraica

And on the Day Following He Went Forth Still More Eagerly Bent on The...
11. And on the day following he went forth still more eagerly bent on the service of God and having fallen in with the old man he had met previously, he asked him to dwell with him in the desert. But when the other declined on account of his great age, and because as yet there was no such custom, Antony himself set off forthwith to the mountain. And yet again the enemy seeing his zeal and wishing to hinder it, cast in his way what seemed to be a great silver dish. But Antony, seeing the guile of …
Athanasius—Select Works and Letters or Athanasius

Whether Baptism Can be Conferred in the Name of Christ?
Objection 1: It seems that Baptism can be conferred in the name of Christ. For just as there is "one Faith," so is there "one Baptism" (Eph. 4:5). But it is related (Acts 8:12) that "in the name of Jesus Christ they were baptized, both men and women." Therefore now also can Baptism be conferred in the name of Christ. Objection 2: Further, Ambrose says (De Spir. Sanct. i): "If you mention Christ, you designate both the Father by Whom He was anointed, and the Son Himself, Who was anointed, and the …
Saint Thomas Aquinas—Summa Theologica

Whether Chrism is a Fitting Matter for this Sacrament?
Objection 1: It seems that chrism is not a fitting matter for this sacrament. For this sacrament, as stated above (A[1], ad 1), was instituted by Christ when He promised His disciples the Holy Ghost. But He sent them the Holy Ghost without their being anointed with chrism. Moreover, the apostles themselves bestowed this sacrament without chrism, by the mere imposition of hands: for it is written (Acts 8:17) that the apostles "laid their hands upon" those who were baptized, "and they received the …
Saint Thomas Aquinas—Summa Theologica

Whether the Imposition of the Priest's Hands is Necessary for this Sacrament?
Objection 1: It would seem that the imposition of the priest's hands is necessary for this sacrament. For it is written (Mk. 16:18): "They shall lay hands upon the sick, and they shall recover." Now sinners are sick spiritually, and obtain recovery through this sacrament. Therefore an imposition of hands should be made in this sacrament. Objection 2: Further, in this sacrament man regains the Holy Ghost Whom he had lost, wherefore it is said in the person of the penitent (Ps. 1:14): "Restore unto …
Saint Thomas Aquinas—Summa Theologica

Whether Penance is a Sacrament?
Objection 1: It would seem that Penance is not a sacrament. For Gregory [*Cf. Isidore, Etym. vi, ch. 19] says: "The sacraments are Baptism, Chrism, and the Body and Blood of Christ; which are called sacraments because under the veil of corporeal things the Divine power works out salvation in a hidden manner." But this does not happen in Penance, because therein corporeal things are not employed that, under them, the power of God may work our salvation. Therefore Penance is not a sacrament. Objection …
Saint Thomas Aquinas—Summa Theologica

Whether Baptism Should be Deferred?
Objection 1: It seems that Baptism should be deferred. For Pope Leo says (Epist. xvi): "Two seasons," i.e. Easter and Whitsuntide, "are fixed by the Roman Pontiff for the celebration of Baptism. Wherefore we admonish your Beatitude not to add any other days to this custom." Therefore it seems that Baptism should be conferred not at once, but delayed until the aforesaid seasons. Objection 2: Further, we read in the decrees of the Council of Agde (Can. xxxiv): "If Jews whose bad faith often "returns …
Saint Thomas Aquinas—Summa Theologica

Whether those who had Been Baptized with John's Baptism had to be Baptized with the Baptism of Christ?
Objection 1: It would seem that those who had been baptized with John's baptism had not to be baptized with the baptism of Christ. For John was not less than the apostles, since of him is it written (Mat. 11:11): "There hath not risen among them that are born of women a greater than John the Baptist." But those who were baptized by the apostles were not baptized again, but only received the imposition of hands; for it is written (Acts 8:16,17) that some were "only baptized" by Philip "in the name …
Saint Thomas Aquinas—Summa Theologica

Whether Simony is an Intentional Will to Buy or Sell Something Spiritual or Connected with a Spiritual Thing?
Objection 1: It would seem that simony is not "an express will to buy or sell something spiritual or connected with a spiritual thing." Simony is heresy, since it is written (I, qu. i [*Can. Eos qui per pecunias.]): "The impious heresy of Macedonius and of those who with him impugned the Holy Ghost, is more endurable than that of those who are guilty of simony: since the former in their ravings maintained that the Holy Spirit of Father and Son is a creature and the slave of God, whereas the latter …
Saint Thomas Aquinas—Summa Theologica

The Holy Spirit Sending Men Forth to Definite Lines of Work.
We read in Acts xiii. 2-4, "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. So they, being sent forth by the Holy Ghost, departed into Seleucia; and from thence they sailed to Cyprus." It is evident from this passage that the Holy Spirit calls men into definite lines of work and sends them forth into the work. He not …
R. A. Torrey—The Person and Work of The Holy Spirit

Preventive against Backsliding.
It is most instructive to note how exceedingly anxious the early Christians were, that, as soon as a man was converted, he should be "filled with the Holy Ghost." They knew no reason why weary wastes of disappointing years should stretch between Bethel and Peniel, between the Cross and Pentecost. They knew it was not God's will that forty years of wilderness wanderings should lie between Egypt and the Promised Land (Deut. i. 2). When Peter and John came to the Samaritans, and found that they were …
John MacNeil—The Spirit-Filled Life

How Long Between?
It is often asked what time must elapse between the regenerating by the Spirit and the filling with the Spirit? for be it remembered the Filling is as real and distinct and definite a blessing as the regenerating. Many people know the moment of their new birth; they were conscious of the change; so also many know when they were "filled with the Holy Ghost;" it was a blessed, bright, conscious experience, and it is as impossible to argue them out of the one experience as out of the other. On the other …
John MacNeil—The Spirit-Filled Life

The Early History of Particular Churches.
A.D. 67-A.D. 500 Section 1. The Church of England. [Sidenote: St. Paul's visit to England.] The CHURCH OF ENGLAND is believed, with good reason, to owe its foundation to the Apostle St. Paul, who probably came to this country after his first imprisonment at Rome. The writings of Tertullian, and others in the second and third centuries speak of Christianity as having spread as far as the islands of Britain, and a British king named Lucius is known to have embraced the Faith about the middle of …
John Henry Blunt—A Key to the Knowledge of Church History

Philip, the Evangelist
BY REV. GEORGE MILLIGAN, M.A., D.D. Philip the Evangelist must be carefully distinguished from Philip the Apostle. And though it is little that we are told regarding him in Scripture, that little is very significant. He first comes before us as one of the seven chosen by the early Church at Jerusalem to take charge of the daily ministration of charity to the poor widows (Acts vi. I ff.). And when this work is hindered by the outbreak of persecution following on the death of Stephen, we find him …
George Milligan—Men of the Bible; Some Lesser-Known

Whether Sanctifying Grace is Bestowed in this Sacrament?
Objection 1: It seems that sanctifying grace is not bestowed in this sacrament. For sanctifying grace is ordained against sin. But this sacrament, as stated above [4492](A[6]) is given only to the baptized, who are cleansed from sin. Therefore sanctifying grace is not bestowed in this sacrament. Objection 2: Further, sinners especially need sanctifying grace, by which alone can they be justified. If, therefore, sanctifying grace is bestowed in this sacrament, it seems that it should be given to those …
Saint Thomas Aquinas—Summa Theologica

Whether Only a Bishop Can Confer this Sacrament?
Objection 1: It seems that not only a bishop can confer this sacrament. For Gregory (Regist. iv), writing to Bishop Januarius, says: "We hear that some were scandalized because we forbade priests to anoint with chrism those who have been baptized. Yet in doing this we followed the ancient custom of our Church: but if this trouble some so very much we permit priests, where no bishop is to be had, to anoint the baptized on the forehead with chrism." But that which is essential to the sacraments should …
Saint Thomas Aquinas—Summa Theologica

Of the Five Sacraments, Falsely So Called. Their Spuriousness Proved, and their True Character Explained.
1. Connection of the present discussion with that concerning Baptism and the Lord's Supper. Impiety of the popish teachers in attributing more to human rites than to the ordinances of God. 2. Men cannot institute sacraments. Necessary to keep up a distinction between sacraments and other ceremonies. 3. Seven sacraments not to be found in ecclesiastical writers. Augustine, who may represent all the others, acknowledged two sacraments only. 4. Nature of confirmation in ancient times. The laying on …
John Calvin—The Institutes of the Christian Religion