Acts 8:4-25
4. they that were scattered abroad went everywhere preaching—Though solemnly enjoined to do this (Lu 24:47; Ac 1:8), they would probably have lingered at Jerusalem, but for this besom of persecution which swept them out. How often has the rage of Christ's enemies thus "turned out rather unto the furtherance of the Gospel" (see Php 1:12, 13).
Ac 8:5-25. SUCCESS OF PHILIP'S PREACHING IN SAMARIA—CASE OF SIMON MAGUS.
5. Then Philip—not the apostle of that name, as was by some of the Fathers supposed; for besides that the apostles remained at Jerusalem, they would in that case have had no occasion to send a deputation of their own number to lay their hands on the baptized disciples [GROTIUS]. It was the deacon of that name, who comes next after Stephen in the catalogue of the seven, probably as being the next most prominent. The persecution may have been directed especially against Stephen's colleagues [MEYER].
the city of Samaria—or "a city of Samaria"; but the former seems more likely. "It furnished the bridge between Jerusalem and the world" [BAUMGARTEN].6-8. the people with one accord gave heed to . . . Philip—the way being prepared perhaps by the fruits of our Lord's sojourn, as He Himself seems to intimate (see on Joh 4:31-38). But "we may mark the providence of God in sending a Grecian, or a Hellenistic Jew, to a people who from national antipathy would have been unlikely to attend to a native of Judea" [WEBSTER and WILKINSON].
8. great joy in that city—over the change wrought on it by the Gospel, as well as the cures which attested its divine character.
9-13. used sorcery—magical arts.
some great one . . . the great power of God—a sort of incarnation of divinity.10. To whom all gave heed . . . because of long time he had bewitched them—This, coupled with the rapidity with which they deserted him and attached themselves to Philip, shows the ripeness of Samaria for some religious change.
9-13. used sorcery—magical arts.
some great one . . . the great power of God—a sort of incarnation of divinity.12. were baptized, both men and women—the detection of Simon's frauds helping to extend and deepen the effects of Philip's preaching.
13. Then Simon himself believed also—Left without followers, he thinks it best to join the man who had fairly outstripped him, not without a touch of real conviction.
and . . . was baptized—What a light does this throw on what is called Baptismal Regeneration! he continued with Philip—"was in constant attendance upon" him.14-17. the apostles . . . sent Peter and John—showing that they regarded Peter as no more than their own equal.
15, 16. prayed . . . they might receive the Holy Ghost. (For only they were baptized in the name of the Lord Jesus)—As the baptism of adults presupposed "the renewing of the Holy Ghost" (Tit 3:5-7; 1Co 12:13), of which the profession of faith had to be taken for evidence, this communication of the Holy Ghost by the laying on of the apostles' hands was clearly a superadded thing; and as it was only occasional, so it was invariably attended with miraculous manifestations (see Ac 10:44, where it followed Peter's preaching; and Ac 19:1-7, where, as here, it followed the laying on of hands). In the present case an important object was served by it—"the sudden appearance of a body of baptized disciples in Samaria, by the agency of one who was not an apostle, requiring the presence and power of apostles to perform their special part as the divinely appointed founders of the Church" [ALFORD]. Beautiful, too, was the spectacle exhibited of Jew and Samaritan, one in Christ.
14-17. the apostles . . . sent Peter and John—showing that they regarded Peter as no more than their own equal.
18-24. offered them money—Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.
19. that on whomsoever I lay hands, he may receive the Holy Ghost—Spiritual ambition here shows itself the key to this wretched man's character.
20. Thy money perish with thee—that is, "Accursed be thou and thy money with thee." It is the language of mingled horror and indignation, not unlike our Lord's rebuke of Peter himself (Mt 16:23).
21. Thou hast neither part nor lot . . . thy heart is not fight, &c.—This is the fidelity of a minister of Christ to one deceiving himself in a very awful manner.
22. Repent . . . pray . . . if perhaps the thought of thine heart may be forgiven—this expression of doubt being designed to impress upon him the greatness of his sin, and the need of alarm on his part.
23. in the gall of bitterness and . . . bond of iniquity—expressing both the awfulness of his condition and the captivity to it in which he was held.
24. Pray ye to the Lord for me—Peter had urged him to pray for himself: he asks those wonder-working men to do it for him; having no confidence in the prayer of faith, but thinking that those men possessed some peculiar interest with heaven.
that none of these things dome upon me—not that the thought of his wicked heart might be forgiven him, but only that the evils threatened might be averted from him. While this throws great light on Peter's view of his melancholy case, it shows that Christianity, as something divine, still retained its hold of him. (Tradition represents him as turning out a great heresiarch, mingling Oriental or Grecian philosophy with some elements of Christianity.)25. and they—Peter and John.
when they had . . . preached—in the city where Philip's labors had been so richly blessed. returned . . . and preached . . . in many villages of the Samaritans—embracing the opportunity of their journey back to Jerusalem to fulfil their Lord's commission to the whole region of Samaria (Ac 1:8).Ac 8:26-40. THE ETHIOPIAN EUNUCH.
"With this narrative of the progress of the Gospel among the Samaritans is connected another which points to the diffusion of the doctrine of the Cross among the remotest nations. The simplicity of the chamberlain of Meroe forms a remarkable contrast with the craft of the magician just described" [OLSHAUSEN].