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In this chapter we have an account of the persecutions of the Christians, and the propagating of Christianity thereby. It was strange, but very true, that the disciples of Christ the more they were afflicted the more they multiplied. I. Here is the church suffering; upon the occasion of putting Stephen to death a very sharp storm arose, which forced many from Jerusalem (Act 8:1-3). II. Here is the church spreading by the ministry of Philip and others that were dispersed upon that occasion. We have here, 1. The gospel brought to Samaria, preached there (Act 8:4, Act 8:5), embraced there (Act 8:6-8), even by Simon Magus (Act 8:9-13); the gift of the Holy Ghost conferred upon some of the believing Samaritans by the imposition of the hands of Peter and John (Act 8:14-17); and the severe rebuke given by Peter to Simon Magus for offering money for a power to bestow that gift (Act 8:18-25). 2. The gospel sent to Ethiopia, by the eunuch, a person of quality of that country. He is returning home in his chariot from Jerusalem (Act 8:26-28). Philip is sent to him, and in his chariot preaches Christ to him (Act 8:29-35), baptizes him upon his profession of the Christian faith (Act 8:36-38), and the leaves him (Act 8:39-40). Thus in different ways and methods the gospel was dispersed among the nations, and, one way or other, "Have they not all heard?"

And Saul was consenting unto his death,.... This clause, in the Vulgate Latin, Syriac, Arabic and Ethiopic versions, stands at the close of the preceding chapter, and which seems to be its proper place; and so it does in the Alexandrian copy: that Saul consented to the death of Stephen, and approved of that barbarous action, is evident from his taking care of the clothes of the witnesses that stoned him; but the word here used signifies not a bare consent only, but a consent with pleasure and delight; he was well pleased with it, it rejoiced his very heart; he joined with others in it, with the utmost pleasure and satisfaction; this, and what is before said concerning his having the clothes of the witnesses laid at his feet, as well as what follows, about his persecuting the saints, are, the rather mentioned, because this violent persecutor was afterwards converted, and became an eminent preacher of the Gospel; and these accounts serve to set off and illustrate the grace of God, which was abundant towards him. And at that time there was a great persecution against the church which was at Jerusalem: it began "on that day", as the words may be rendered, on which Stephen was stoned. As soon as they had put him to death, these bloodthirsty wretches were the more greedy after the blood of others; and being now in great numbers, and filled with rage and fury, fell upon the members of the church wherever they met them, and killed them; for that more, besides Stephen, were put to death, seems plain from Act 26:10 and, according to some accounts, though they cannot be depended on, two thousand persons suffered at this time: and if this was the case, it might be called a great persecution: and they were all scattered abroad; not all the members of the church, nor perhaps any of the private ones; for we afterwards read of devout then that carried Stephen to his grave; and of the church being made havoc of by Saul; and of men and women being haled out of their houses, and committed to prison by him; but all the preachers of the word, except the apostles; for they that were scattered, went about preaching the word, Act 8:4 They seem to be the seventy disciples, and other ministers of the word, on whom the Holy Ghost fell at the day of Pentecost, or was since bestowed; among who were Philip, who went to Samaria; and Ananias, who was at Damascus; and others that went as far as Phenice, Cyprus, and Antioch: and particularly they are said to be dispersed throughout the regions of Judea and Samaria; where their ministry was so greatly blessed, to the conversion of souls, that there were quickly many churches planted and formed in these parts, as appears from Act 9:31 so that this persecution was for the furtherance and spread of the Gospel: that upon this dispersion any of them came into France and England, or into any other parts of Europe, is not probable; since the particular places they went to are mentioned; and since they preached to Jew only: and this scattering by reason of the persecution, was of all the preachers, except the apostles; the twelve apostles, who stayed at Jerusalem to take care of the church; to encourage the members of it to suffer cheerfully for the sake of Christ and his Gospel; and to animate them to abide by him: and this was not only an instance of courage and constancy in them, and of the divine protection and preservation of them, in the midst of their enemies; but also of the timidity of their adversaries, who might be afraid to meddle with them; remembering what miraculous works were performed by them, and how they had been delivered out of prison, and especially the case of Ananias and Sapphira, who were struck dead by Peter. Beza's ancient copy adds, "who remained in Jerusalem".

And the angel of the Lord spake unto Philip,.... To inquire who this angel was, whether Michael or Gabriel, or the tutelar angel of Ethiopia, or of the eunuch, or of Philip, is too curious; it was one of the ministering spirits sent forth by Christ, to serve a gracious purpose of his, and for the good of one of the heirs of salvation: saying, arise; at once, make haste and speed, and quick dispatch; the phrase denotes readiness, alacrity, and expedition: and go toward the south; the southern point from the city of Samaria, where Philip now was; or to the south of Jerusalem: the parts of Gaza, Lydda, Jamnia, Joppa, &c. were called the "south": hence often mention is made of such a Rabbi and such a Rabbi, that he was "of the south" (k); so R. Joshua, who was of Lydda, is said to be of the south (l). The Ethiopic version renders it at "noon time", and so the Arabic of De Dieu; as if it respected not the place whither he was to go, but the time when he was to go; and that it might be about the middle of the day, the following narrative seems to confirm: unto the way which goes down from Jerusalem unto Gaza, which is desert: this place is sometimes called Azzah, and sometimes Gaza, which is owing to the different pronunciation of the first letter of it; it was first inhabited by the Avim, or Hivites, who being destroyed by the Caphtorim, they dwelt in their stead, Deu 2:23. It fell to the lot of the tribe of Judah, but could not be held by it, because of the giants which remained in it; and was, as Jerom says (m), a famous city of Palestine in his day; and was formerly the border of the Canaanites towards Egypt; and the way to Egypt lay through it, in which the eunuch was travelling: the way from Jerusalem to this place lay through Bethlehem, as the above ancient writer observes, on Jer 31:15 where he says "some of the Jews interpret this place thus; that Jerusalem being taken by Vespasian, through this way (Bethlehem and Ephratah, of which he is speaking) to Gaza and Alexandria, a vast number of captives were led to Rome.'' And as the same writer elsewhere says (n), Bethlehem was six miles from Aella (or Jerusalem) to the south, in the way which leads to Hebron; and it is commonly believed that the way to Gaza was through Hebron, and is the way in which they go to it now; and to a hill near this place Samson, carried the gates of Gaza, Jdg 16:1 And this also was to the south of Jerusalem, and two and twenty miles from it (o): and it is also said by the same author (p), that there is a village called Bethzur, and in his time Bethhoron, in the way from Jerusalem to Hebron, about twenty miles from the former, at which there was a fountain, where it was reported the eunuch was baptized by Philip. There was it seems another way from Jerusalem to Gaza, through Diospolis, or Eleutheropolis, and so to Ascalon, and from thence to Gaza (q): and this was the road the eunuch went, if their conjecture is right, that he was baptized in the river Eleutherus; but which way he went is not certain, nor where he was baptized. The situation of Gaza was, according to Arrianus (r), as follows: "Gaza is distant from the sea at least twenty furlongs (two miles and a half), and the access unto it is sandy and deep, and the sea near the city is all muddy. Gaza was a great city, and was built on high ground, and encompassed with a strong wall: it was the last of those cities inhabited, as you go from Phoenicia into Egypt, "at the beginning of the desert".'' Which last words seem to furnish out a reason why it is here called Gaza, "which is desert"; because it was situated where the desert began: though this clause is differently understood; some apply it to Gaza; as if the sense was "Gaza the desert", to distinguish old Gaza which was destroyed by Alexander the great, and as Strabo says (s), "remained desert", from new Gaza, built at some distance from it: Jerom has (t) this distinction of old and new Gaza; there is scarce any appearance, he says, of the foundations of the ancient city; and that which is now seen is built in another place; and an unknown Greek writer makes express mention of new Gaza, which is the city itself; and speaks of another Gaza at some distance, which he calls Gaza, , "the desert" (u): but the haven, which was seven furlongs distant from Gaza, was not called new Gaza till Julian's time: it was first called Majuma, and afterwards Constantia, by Constantine; either from his son Constantius, or his sister Constantia, it having embraced the Christian religion (w): wherefore, as Beza observes, no regard could be had to this distinction in the times of Luke; and though it was besieged by Alexander and taken, yet it did not become a desolate place; it had its walls, gates, and fortifications afterwards; and was after this taken by Ptolomy, and then by Alexander Janneeus; it was repaired by Gabinius, and given to Herod by Augustus (x): so that it could not be said to be desert, in the times of Philip and the eunuch, with respect to its inhabitants and fortifications: it seems rather therefore to be so called, for the above reason, because situated at the beginning of the desert; and the whole space between the parts of Egypt next the Nile, and Palestina, is called "the desert", both by Arrianus (y) and Josephus (z): others apply this epithet to the way, and read it as do the Syriac, Arabic, and Ethiopic versions, "to the way of the desert which goes from Jerusalem"; meaning the wilderness, which lay in the way from Jerusalem to Gaza. This place was distant from Jerusalem about seventy five miles; for from Jerusalem to Ascalon was, as Josephus (a) says, five hundred and twenty furlongs, which make sixty five miles; and from Ascalon to Gaza were ten miles, as our countryman Mr. Sandes Says (b); though according to the Itinerary of Antoninus (c), the distance was sixteen miles. The Talmudists make mention of this place, they represent it as a very pleasant place to dwell in; they say (d), Gaza is , "a beautiful habitation"; they speak of three famous markets, and one of them was the market of Gaza (e); and very near to this city there was a beast market (f); and to which may be added, though it may not serve to strengthen the reason of its name being called Gaza the desert, there was a place on the border of the city, which was named , "the desert of the leper" (g): there were also brooks about the parts of Gaza and Azotus (h); in one of which, if the eunuch was near Gaza, to which he was going, he might be baptized; since it is uncertain whereabout Philip met him, and where the place of water was, in which the ordinance of baptism was administered to him. This city is now called Gazera, or Gazara, and is inhabited by Greeks, Turks, and Arabians. (k) T. Hieros. Succa, fol. 53. 4. (l) Ib. Challa, fol. 57. 2. (m) De locis Hebraicis, fol. 91. K. (n) Ib. fol. 89. E. (o) Ib. fol. 87. E. (p) Fol. 89. G. (q) Vid. Reland. Palestina Illustrata, l. 2. p. 407. & l. 3. p. 646, 659. (r) De Expeditione Alexandri, l. 2. (s) Geograph. l. 16. (t) De locis Hebraicis, fol. 91. K. (u) Apud Reland. ib. l. 2. p. 509. (w) Euseb. de Vita Constantin. l. 4. c. 38. Sozomen. Hist. l. 5. c. 3. (x) Joseph. Antiqu. l. 13. c. 13. sect. 3. & 14. 5. &. 15. 7. (y) Ut supra. (De Expeditione Alexandri, l. 2.) (z) De Bello Jud. l. 7. c. 5. sect. 3. (a) Ib. l. 3. c. 2. sect. 1. (b) Travels, p. 151. (c) Apud Reland. ib. l. 2. p. 419. (d) T. Hieros. Sheviith, fol. 37. 3. (e) Ib. Avoda Zara, fol. 39. 4. (f) T. Bab. Avoda Zara, fol. 11. 2. (g) T. Bab. Sanhedrin, fol. 71. 1. (h) Aristeas de 70 Interpret. p. 41.

"And they, when they had testified, and preached the word of the Lord, returned to Jerusalem." "Testified," probably because of him (Simon), that they may not be deceived; that thenceforth they may be safe. "Having preached," it says, "the word of the Lord, they returned to Jerusalem." Why do they go thither again where was the tyranny of the bad, where were those most bent upon killing them? Just as generals do in wars, they occupy that part of the scene of war which is most distressed.

"And preached the Gospel in many villages of the Samaritans." Observe them again, how they do not of set purpose come to Samaria, but driven by stress of persecution, just as it was in the case of Christ; and how when the Apostles go thither, it is to men now believers, no longer Samaritans. "But when the Apostles," it says, "which were at Jerusalem heard this, they sent unto them Peter and John." "Sent" them, again, to rid them of magic. And besides, the Lord had given them a pattern at the time when the Samaritans believed. "And in many villages," it says, "of the Samaritans, they preached the Gospel." Observe how actively employed even their journeys were, how they do nothing without a purpose.

"And they, when they had testified and preached the word of the Lord, returned back to Jerusalem." Perhaps they returned because of Simon, so as not to be deceived and so as to remain firm afterwards. Note that they do not go to Samaria from the very beginning, but when they are driven out of Judea, just as it was with Christ.

A general persecution is raised against the Church, Act 8:1. Stephen's burial, Act 8:2. Saul greatly oppresses the followers of Christ, Act 8:3, Act 8:4. Philip the deacon goes to Samaria, preaches, works many miracles, converts many persons, and baptizes Simon the sorcerer, Act 8:5-13. Peter and John are sent by the apostles to Samaria; they confirm the disciples, and by prayer and imposition of hands they confer the Holy Spirit, Act 8:14-17. Simon the sorcerer, seeing this, offers them money, to enable him to confer the Holy Spirit, Act 8:18, Act 8:19. He is sharply reproved by Peter, and exhorted to repent, Act 8:20-23. He appears to be convinced of his sin, and implores an interest in the apostle's prayers, Act 8:24. Peter and John, having preached the Gospel in the villages of Samaria, return to Jerusalem, Act 8:25. An angel of the Lord commands Philip to go towards Gaza, to meet an Ethiopian eunuch, Act 8:26. He goes, meets, and converses with the eunuch, preaches the Gospel to him, and baptizes him, Act 8:27-38. The Spirit of God carries Philip to Azotus, passing through which, he preaches in all the cities till he comes to Caesarea, Act 8:39, Act 8:40.

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.

PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4) Saul was consenting unto his death--The word expresses hearty approval. they were all scattered abroad--all the leading Christians, particularly the preachers, agreeably to their Lord's injunctions (Mat 10:23), though many doubtless remained, and others (as appears by Act 9:26-30) soon returned. except the apostles--who remained, not certainly as being less exposed to danger, but, at whatever risk, to watch over the infant cause where it was most needful to cherish it.

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 (Act 1:8).