Apostelgeschichte 8:33 Kommentar

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 eunuch answered Philip, and said,.... After he had read the passage out, and Philip had put the question to him, whether he understood it; and after he had taken him up into his chariot to sit with him, and instruct him: I pray thee, of whom speakest the prophet this? being desirous of knowing who was the subject of this famous prophecy: which to know was very useful and edifying, and was not a matter of mere indifference and speculation, but of great moment and concern. A like way of speaking, in order to know the sense of a passage, is used by the Jews (w): thus upon reading Pro 31:2, it is asked, "of whom does Solomon say this Scripture? he does not say it but of his father David.'' Does he speak of himself or of some other man? which is very properly and pertinently put; since there might be some appearance of its application to Isaiah, who suffered under Manasseh; and it might be applied to different persons, as it has been since by the Jews; as to Josiah, Jeremiah in particular, and to the people of Israel in general, though very wrongly: Josiah could never be intended, as one of their noted commentators (x) expounds the paragraph; since it was not the sins of the people that were the cause of his death, but his own, and his vanity in meddling with what he had nothing to do with, and had no real call unto; nor can it be said of him that he did no violence, or that he bore the sins of others, and died for them, and made his soul an offering for sin; nor were his days prolonged; nor did the pleasure of the Lord prosper in his hand: nor is the passage applicable to Jeremiah, as another of their writers (y) would have it; he was not free from sin; nor was he wounded for the sins of his people; nor did he undergo his sufferings with patience; nor had he a large number of disciples; nor was he extolled and exalted, as this person is said to be: much less, as others (z) say, is the whole body of the people of Israel in captivity intended; since one single individual as spoken of throughout the whole; and is manifestly distinguished from the people of Israel, whose sins and sorrows he was to bear, and for whose transgressions he was to be stricken and wounded. In all which they go contrary to their Targum (a), Talmud (b), and other ancient writings (c), which interpret many things in this section or paragraph of the Messiah (d): however, as it might be differently understood, or difficult to be understood, the eunuch very appropriately puts this question. (w) T. Bab. Beracot, fol. 10. 1. (x) Abarbinel in Isa. liii. (y) Sandiah Gaon in Aben Ezra in ib. (z) Jarchi, Aben Ezra, & Kimchi in ib. (a) In Isa. lii. 13. and liii. 10. (b) T. Bab. Sanhedrin, fol. 98. 2. (c) Zohar in Exod. fol. 85. 2. Midrash Ruth, fol. 33. 2. (d) See my Book of the Prophecies of the Messiah, p. 161. &c.

And Philip ran thither to him, and heard him reading; even the fact of his running, showed that he wished to say something. And the place of the Scripture which he read was this: As a sheep He was led to the slaughter. And this circumstance, also, is a token of his elevated mind, that he had in hand this prophet, who is more sublime than all others. Philip does not relate matters to him just as it might happen, but quietly: nay, does not say anything until he is questioned.

He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth: in His humiliation His judgment was taken away: and who shall declare His generation? for His life is taken from the earth. Observe how it is Providentially ordered. First he reads and does not understand; then he reads the very text in which was the Passion and the Resurrection and the Gift.

The phrase, "In his humiliation his judgment was taken away," indicates the unlawful judgment that was made against him, the truth of which was hidden. [THEODORE OF HERACLEA]

And the question, "Who will declare his generation?" when brought forward shows him to be without genealogy. For he was indeed without genealogy as God, and born according to the flesh as one recorded. That is, who will be able adequately to relate in words the trial that occurred after the resurrection, and his noble worth, which the trial of those managed by him demonstrated? He was subjected to death, and by his grace he gave life to all into incorruption, and redeemed by faith. [THEODORE OF HERACLEA]

Then he says, "For his life is taken from the earth," that is, it is lifted up, and his life is higher than the things on earth, that is, his society. It is also taken in another sense, and his life is above all, that is, the existence of the Only-Begotten, when thought of apart from the flesh and not yet become toward us. [CYRIL]

For his life, having voluntarily descended unto death, was taken up from the earth, was raised upward, and ascended above the heavens (Ps. 8:3), because he was a king of glory, and his life by nature, and Lord of hosts; even if because of the providence concerning us and the voluntary self-emptying, who endured on earth the dishonor and obscurity due to his suffering, this may reasonably be ascribed to him because of the flesh united to him according to hypostasis and inseparably, with respect to which was the passion, and therefore came the dishonor mentioned above; bold as it was on the part of God regarding the incarnate one, yet unable to touch the impassible, which is impossible. [FROM THE TREATISE TO JULIAN]

In his humiliation, his judgment was taken away. Because the judge of all did not find truth in judgment, but, without any fault, was condemned by the clamor of the Jews and the voice of Pilate.

Who shall declare his generation? Either it is to be understood of his divinity that it is impossible to know the mysteries of his divine birth, of which the Father speaks: I have begotten you from the womb before the morning star (Psalm 110); or of the Virgin's birth, which can be explained with difficulty. To Mary, seeking the reason, it is said through the angel: The Holy Spirit will come upon you. So either the angel or the evangelist should declare only the sacraments of his birth, who is a rare narrator.

For his life will be taken from the earth. So that he would live not on earth, but in heaven.

"In His humiliation His judgment was taken away." He indicates the unlawful judgment against Him, carried out at a time when the truth was hidden. "But who shall declare His generation?" That is, His high dignity revealed after the resurrection, the proof of which is what He accomplished in the work of the divine economy. Who will be able to express in words, when one considers: "Who is this and what manner of Person, and moreover the Only-Begotten Son of God, endured all this?" "His life is taken from the earth." Instead of the expression "His life is taken away and elevated above the earthly," that is, the course of activity and existence of the Only-Begotten, when He is contemplated apart from the flesh and no longer as being among us.

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.

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 - Την γενεαν αυτου: Answering to the Hebrew דורו 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 favor? This circumstance I have noticed before, and it has been particularly remarked in the case of Stephen: see at Act 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.

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.