Bible Studies In The Word of God

ACTS 8

 

Verse 1. Consenting is from SUNEUDOKEO, which Thayer defines at this place, “To approve together,” and Robinson gives virtually the same definition. Paul verifies the definition in his statement in chapter 22:20. At this time is rendered “on that day” by the Englishman’s Greek New Testament.  Like a ravenous beast that gets a taste of blood, these murderers became infuriated by the case of Stephen and started a general persecution of the church in Jerusalem. The disciples were scattered on account of the danger to their lives. A Christian has the right to save his life when he can do so without compromising any truth. I do not know why the apostles did not have to flee.

Verse 2. The original for lamentation is defined by Thayer, “lamentation with beating of the breast,” and Robinson defines it in the same way. It was a formal demonstration of grief that such a righteous man should die as he did.

Verse 3. The church as an established organization cannot be overthrown, for it was destined to “stand for ever” (Daniel 2:44). But it can be hindered in its work, and its individual members can be persecuted and even put to death in certain instances.  That is what Saul did, for havoc means to “treat shamefully or with injury.”  It states he was entering into every house, which shows he was not attacking the church as an assembled unit.  Hating is defined “to draw, drag,” and denotes that disciples were used roughly while being taken to prison.

 
Verse 4. Therefore indicates a conclusion is to be drawn from facts stated or understood. Saul was persecuting the disciples so cruelly that they fled from the community and went into variousterritories. Preaching the word was not a part of the conclusion from therefore, but was added for our information to show that the disciples were not weakening in their love for the word. Their being scattered is the only part that is offered as a conclusion after the word therefore. The motive in preserving their lives was that they might be able still to defend the faith in other places. Chapter 11:19 names some of the places where they went preaching.

 

 

Verse 5. Cornelius is commonly referred to as the first Gentile convert to the Gospel, which is correct. This verse says that Philip (one of the seven deacons) preached to the people of Samaria. All people who were not full blooded Jews were regarded as Gentiles, hence some confusion might arise here. But the explanation is in the fact that the Samaritans were distinguished from the Gentiles proper because they were a mixed race, part Jew and part Gentile, both in their blood and in their religion. The history of their origin is in 2 Kings 17, volume 2 of the Old. Testament Commentary. 

Verse 6. With one accord denotes that no dissension arose among the people over the preaching of Philip.  He was able to perform these miracles by the laying on of the apostles’ hands in chapter 6, verse 6.

Verse 7. Unclean spirits is another name for devils or demons with which people were possessed. Palsics and lame were afilictions of the body that were healed by Philip.

Verse 8. This joy was natural, for doubtless the afilictions had been suffered for many years. Both the afflicted and their friends would rejoice over the miraculous relief.

Verse 9. Used sorcery is from MAGEUO which Thayer defines, “To be a magcian; to practice magical arts.” In past ages, God suffered Satan to exert supernatural power through the agency
of men (Exodus 7:11, 12, 22; 8:18, 19). Because of the real existence of such works, it was possible for men to impose on the credulity of the people and thus pass for such supernaturally-
endowed performers even though they were frauds. Whether Simon was the former or the latter kind of actor we are ‘snot informed.

Verse 10. Any such demonstrations that would seem to be divine would have "a profound effect on the people, and cause them to think the performer was a man of God.

Verse 11. Bewitched is from EXISTEMI which means, “to amaze, astonish, throw into wonderment,” hence it refers to some effect Simon had on the mind and not the body.

Verse 12. When they believed . . .they were baptized. It will be seen that the inspired writer takes it for granted when a man believes the Gospel he will also obey it. (See the comments at chapter 2:41.) Men and women. We never read in the scriptures that infants or young children were baptized; it is always men or women.  

Verse 13. Simon himself believed.  This is the statement of Luke and therefore must be taken as the truth, and not merely that Simon pretended to believe. And when 'he was baptized.  (See the comments on the preceding verse about this form of expression.)  Continued is from Paosxxsrxsno, and Thayer defines it at this place, “To adhere to one, to be his adherent; to be devoted or constant to one.” We  have no reason to think that Simon was not genuinely interested in the work of Philip. The record says that Simon continued with Philip because he saw the miracles that were performed, and John 20:30, 31 expressly says that the signs and wonders were performed to produce belief.

Verse 14, 15. Philip preached the word of God and even performed miracles in proof of his authority.   But he could not confer the Holy Ghost on his converts in the measure necessary to enable them to work miracles; none by apostles could do that. And since converts in those days were promised such a gift (chapter 2:38), the apostles went down to Samaria to confer it.

Verse 16. These people had obeyed the Gospel but had not received the Holy Ghost, which shows that the gift was not bestowed simultaneously with baptism. 

Verse 17. This gift was not to make them Christians or bring them forgiveness of sins; their obedience to the Gospel did that for them. 

Verse 18. The inspired Luke says that Simon saw a certain fact, not that he only thought he saw it. Hence this verse is insipred authority for saying it was through laying on of the apostles’ hands the Holy Ghost was given. He offered them money. This was what constituted the sin of Simon (see next verse). It does not indicate that Simon’s primary obedience was not sincere. (See the comments on verse 13.) Disciples who have been in the church for years are known to commit sin, so it is not to be doubted that a _babe scarcely out of his spiritual swaddling clothes might backslide also.

Verse 19. Simon was not asking merely for the power to perform miracles; he might have received " that sooner or later as the others did. But he wanted the power that was possessed by the apostles, so he could lay hands on others and give them ability to perform miracles. The sight
of the performance of the apostles seemed to arouse his former interest in that which was marvelous, so that he yielded to the temptation and offered to buy that which cannot be valued in “dollars and cents.”

Verse 20. Money perish with thee is a declaration of solemn truth, not in the sense of a special denunciation.  We know that money is destined to pass away some day, and so also will evil men if they do not repent. Money perish . . . because, etc. This was an evil thought and constituted the sin of Simon.  

 
Verse 21. Part means a share of something that is “assigned” to one, and lot denotes something won or “obtained by lot.” There is not a great deal of difference between the two  words in question, but the use of them together makes a fstatement that is more emphatic, and rules out both measures of the Holy Ghost.  That which the apostles only could possess would not have been given Simon even if he had not been corrupt in heart.  But that condition prevented him from receiving even the measure that other disciples were promised to receive.

Verse 22. The original word for wickedness often means some very bad bodily conduct, but Simon had not done anythingiof that kind. One word in Thayer’s definition is “depravity,” and that would apply in this case.  Nothing but a depraved mind would think the Holy Ghost could be bought with money. Hence" 'Peter told him to repent of the thought of his heart. Perhaps ordinarily denotes a doubt, which would not be a proper sense to attach to the sword when thinking of the mercy of God. The original carries the idea of an earnest frame of mind on the part of Simon as if he should SBE, "Lord, I beseech thee,” etc. Repent and pray is the law of pardon for a disciple when he has sinned. Chapter 2:38 gives the law for one who has never been a child of God, and that is to “repent and be baptized.   An alien sinner would not avail himself anything to repent and pray, neither would it avail anything for an erring disciple to repent and be baptized, because baptism is to be performed only once.

Verse 23. Gall and bitterness are virtually the same in thought, and are used together for the sake of emphasis.  It denotes a state of mind that is poisoned with depravity. Iniquity is defined in the lexicon, “unrighteousness of heart." The heart of Simon was bound up in a state of depravity, indicated by the sordid estimate that he placed on the value of the Holy Ghost.

Verse 24. Simon wished Peter to pray that he be released from the guilt of these things, meaning the state of corruption in his mind and the judgment of God that such a condition of mind would deserve.  The scripture does not tell us anything about the conduct of Simon after this,  and secular history is uncertain. about the subject. 

Verse 25. They means Peter and John who returned to Jerusalem, but preached in many of the Samaritan villages on their way.

Verse 26. The New Testament was not completed and the apostolic period was still with the world. In that situation God used various means to get his will to men. It should be carefully noted that he never did tell a sinner directly what to do to be saved.  But until the plan of salvation was put on record where everyone could read it, the Lord used miraculous means to contact the sinner. In the present instance an angel (in what form he appeared we are not told) appeared to Philip who had just done his wonderful work in Samaria. The only thing the angel did was to tell Philip where to go. God knew where the preacher would meet the man to whom the Gospel message was to be delivered. Desert is from Enmos which means an “uninhabited wilderness,” and has reference.. to the physical condition of the land.

Verse 27. There is no history available that tells us whether this eunuch was a Jew or Gentile. If he was a Jew born in Ethiopia, he would be an Ethiopian by nation. The question that is sometimes raised is how it can be said that Cornelius was the first Gentile convert, if this eunuch was an Ethiopian by race. ” That need cause no confusion, for there were proselytes to the Jewish religion all through the years, and such persons were regarded as Jews. That is why this man had gone to Jerusalem to worship, for that was the headquarters of the Jewish system. It also explains why he was reading the book of Isaiah. (For notes on the proselytes, see Matthew 23:15.)

Verse 28. Chariots were made for two purposes: war, and transportation in times of peace. The eunuch was riding in one of the latter.

Verse 29. The angel was used to direct Philip into the general location of the eunuch, and after arriving there, the Spirit gave him specific instrutions about joining the chariot. But it should be noted in each case that the eunuch never learned anything about his duty until he got it from the
preacher. (See Romans 10:14.)

Verse 30. Philip was evidently traveling on foot, for after reaching the chariot (and entering it) he journeyed on with the eunuch. The speed of the chariot also was slow enough that Philip was able to overhear what thge eunuch was reading, and also to tenter into conversation

Verse 31. In answer to Phi1ip’s question, the eunuch said he could not understand what he was reading without a guide. This should not surprise us, for he was reading in one of the prophetic books, and we are told that even the prophets themselves did not know “what it was all about” when they were inspired to do their writing.  (See Matthew 13:17; 1 Peter 1:10-12).  The attitude of Philip indicated his willingness to explain the scripture, and the eunuch asked him to sit with him in the chariot.

 

Verse 32-33.  This scripture is in Isaiah 53:7, 8; it is in the past, tense as to grammatical form, but that is a common thing in the prophetic writings. It pictures the unresisting attitude of Jesus when he was sentenced and executed upon the cross. Judgment was taken away means Jesus was treated with injustice. Declare is defined, “to set forth, recount, relate in ful1,” and generation means one’s family descent. The question is asked in the sense of asserting that no one can declare the family descent of Jesus.  The reason is given in the words, his life ts taken from the earth. Jesus died without having produced any fleshly offspring, because his only purpose in this world was to leave behind him a spiritual family. (See Ephesians 3:15.)

Verse 34. See the comments on verse 31 for the eunuch’s question.  

 
Verse 35. Opened his mouth. No sinner was ever induced to accept salvation by miraculous means, but it was always by the use of words. (See chapter 11:14.) Began at the same scripture denotes he explained the passage to be referring to Jesus. But after that start of his speech, the context indicates that he taught the eunuch the acts of faith that Jesus requires of sinners in order to receive forgiveness of sins.

Verse 36. The Old Testament says nothing about baptism, hence the eunuch could have learned about it only from Philip. This proves beyond any question that to preach Jesus means to tell of His requirements, including baptism in water. Certain is from TIS which Thayer defines, “a certain, a certain one.” Water is from HUDOR, and the definitions of Thayer and Robinson agree, but the latter is fuller at this passage which is, “A stream, river.” Hence a certain water means a permanent body of water, and one large enough for two men to enter.  (See verses 38, 39.) The only material element necessary for baptism being present, the eunuch wished to know if he might be baptized.

Verse 37. There was just one item in his duty still undone that had to precede baptism, which was the good confession. (See Romans 10:9, 10.) Philip told the eunuch that if he believed with all his heart thou mayest.  The last two words are from mxnsrr, which Thayer defines, “it is lawful.”  Robinson defines it, “It is lawful, it is right, it is permitted, one may.”  Philip meant it would be scriptural for him to baptize the eunuch if he was a believer in Jesus. The contrary would necessarily be true, that it would be unscriptural to baptize a person who is not a believer. That would make it unscriptural to baptize infants since they cannot believe. The confession of the eunuch was his own as far as the wording was concerned, for no one told him just how it was to be made. In 1 Timothy 6:13 Paul says that Jesus made a good confession before Pilate, yet his words were merely “thou sayest” in answer. to the governor’s question (Matthew 27:11.) This shows that no formal kind of confession should be considered necessary. The form the eunuch used is all right, and so is any other that means that one believes Jesus to be the Son of God.

Verse 38. A chariot is an inanimate object and cannot receive an intelligent order. Hence Philip addressed his command to the driver, for had he been doing his own driving he would not have commanded the chariot either. All of this proves that at least three persons were present at this baptism. The reihark and question of the eunuch, also the answer of Philip and the eunuch’s confession all took place after they came in sight of the “certain water,” and they were still in sight of it when the command was given for the chariot to stop. This is another proof that the water was of some considerable size. Into is from EIS and is properly translated in the King James version. They both had to go down into the water for the act of baptism.   The word baptize is from BAPTIZO, and Thayer defines it, “To dip repeatedly, to immerge, submerge.” Robinson defines it, “To dip in, to sink, to immerse.” Groves defines it, “To dip, immerse, plunge.” Greenfield’s definition is, “To immerse, immerge, submerge, sink.” In its noun form, Donnegan defines it, “An object immersed, submerged, soaked.”  

Verse 39. Come up out of the water gives emphasis to the comments in the preceding verse on the necessity of going down into the water. Into and out of are opposite terms, and agree with the necessary movements in performing baptism. However, the purpose for the statement is to inform the reader that no supernatural act was done until the baptismal service was concluded. Philip had to make his way into this territory in whatever manner was available, but now that the object of his journey was accomplished, the Spirit of the Lord used some means of snatching him away suddenly out of the eunuch’s sight; but he went on his way rejoicing in his new relation to the Lord.

Verse 40. Azotus was a town north of Gaza, the place to which Philip was told by the angel to go. Going on in his northward journey, he preached in all the cities to which he came until he reached his destination which was Caesarea on the coast.