Acts 8:39 Коментар

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".

But Philip was found at Azotus,.... The same with the Ashdod of the Philistines, famous for the temple of Dagon, Sa1 5:1 where the Septuagint call it Azotus, as here: and so it is called in the Apocrypha: "Howbeit all the hindmost of them were slain with the sword: for they pursued them unto Gazera, and unto the plains of Idumea, and Azotus, and Jamnia, so that there were slain of them upon a three thousand men.'' (1Mac 4:15) "Whereof when Apollonius heard, he took three thousand horsemen, with a great host of footmen, and went to Azotus as one that journeyed, and therewithal drew him forth into the plain. because he had a great number of horsemen, in whom he put his trust.'' (1Mac 10:77) "But Jonathan set fire on Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire.'' (1Mac 10:84) "And when he came near to Azotus, they shewed him the temple of Dagon that was burnt, and Azotus and the suburbs thereof that were destroyed, and the bodies that were cast abroad and them that he had burnt in the battle; for they had made heaps of them by the way where he should pass.'' (1Mac 11:4) where mention is made of Beth Dagon, and the idol's temple in it; and by Herodotus (p), Pliny (q), and Ptolomy (r); and it is now called Palmis, according to R. Benjamin (s); it was about fifty four miles from Jerusalem, and two hundred and seventy furlongs, Or four and thirty miles (t) from Gaza: and passing through; or, as he passed along through that and other places: he preached in all the cities; that lay in his way; which shows his zeal and diligence: till he came to Caesarea; not Caesarea Philippi, Mat 16:13 but that which was before called Strato's tower, and was rebuilt by Herod, and called Caesarea, in honour of Augustus Caesar (u); and not by Caesar himself, as R. Benjamin says (w): it was six hundred furlongs, or seventy five miles from Jerusalem (x), This place was famous for Jewish Rabbins, and their schools of learning; frequent mention is made of , "the Rabbins of Caesarea" (y); here Philip seems to have stopped, and stayed awhile. (p) L. 2. c. 157. (q) L. 5. c. 13. (r) L. 5. c. 16. (s) Itinerar. p. 51. (t) Diodor. Sicul. l. 19. c. 95. (u) Joseph. de Bello Jud. l. 1. c. 7. sect. 8. & c. 21. sect. 5. 7. (w) ltinerar. p. 37. (x) Joseph. de Bello Jud. l. 1. c. 3. sect. 5. & Antiqu. l. 13. c. 19. (y) T. Hieros. Challa, fol. 57. 2. & passim. Next: Acts Chapter 9

And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. But why did the Spirit of the Lord bear him away? Hereby the occurrence was shown to be more wonderful. Even then, the eunuch did not know him. Consequently this was done, that Philip might afterwards be a subject of wonder to him. For, it says, he went on his way rejoicing.

And when they were come up out of the water, the Spirit of the Lord caught away Philip; in order that the occurrence might be shown to be of God; that he might not consider it to be merely man. And he went, it says, on his way rejoicing. This hints, that he would have been grieved had he known: for the greatness of his joy, having had the Spirit also vouchsafed to him, he did not even see things present.

It was well and expedient therefore that the Spirit caught Philip away; else the eunuch would have desired to go with him, and Philip would have grieved him by declining to comply with his request, the time being not yet come. So that had he known him, he would not have been so delighted.

The Spirit seized Philip, for though the eunuch had indeed wished to converse, Philip, refusing and denying because it was not yet time, nevertheless would have grieved him. Philip himself also gained very much profit, seeing that what he had heard in Ezekiel and Habakkuk was fulfilled in him. [CHRYSOSTOM]

The Spirit of the Lord snatched Philip away. There are some who testify that an angel did this in the Holy Spirit, as Jerome reports.

"An Angel of the Lord caught Philip away." An Angel takes him, thereby adding greater wonderousness to what had happened, and at the same time bringing joy to Philip as well, that he was deemed worthy of the same things as the prophets, such as Habakkuk. It was good that he was taken from the eunuch, because the eunuch would have asked Philip to go with him, and Philip would have grieved him if he had refused due to the demands of circumstances.

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.

The Spirit of the Lord caught away Philip - Perhaps this means no more than that the Holy Spirit suggested to the mind of Philip that he should withdraw abruptly from the eunuch, and thus leave him to pursue his journey, reflecting on the important incidents which had taken place. Some suppose that the angel of the Lord, and the Spirit of the Lord, are the same person throughout this chapter. There is a remarkable reading in the Codex Alexandrinus which exists thus in two lines: - ΠΝΑΑΓΙΟΝΕΠΕΠΕΞΕΝΕΠΙΤΟΝΕΥΝΟΥΧΟΝ The Spirit of the Lord fell upon the eunuch: ΑΓΓΕΛΟΞΔΕΚΥΗΡΠΑΞΕΝΤΟΝΦΙΛΙΠΠΟΝ. But the angel of the Lord snatched away Philip. This reading is found in several other MSS. and in some versions. Many think that the Spirit or angel of God carried off Philip in some such manner as the Apocrypha represents the transportation of Habakkuk, who was taken up by the hair of the head, and carried from Judea to Babylon! For such an interposition there was no need. When Philip had baptized the eunuch, the Spirit of God showed him that it was not the will of God that he should accompany the eunuch to Meroe, but, on the contrary, that he should hasten away to Ashdod; as God had in that, and the neighboring places, work sufficient to employ him in.

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.

the Spirit of the Lord caught away Philip--To deny [as MEYER, OLSHAUSEN, BLOOMFIELD] the miraculous nature of Philip's disappearance, is vain. It stands out on the face of the words, as just a repetition of what we read of the ancient prophets, in Kg1 18:12; Kg2 2:16. And the same word (as BENGEL remarks) is employed to express a similar idea in Co2 12:2, Co2 12:4; Th1 4:17. the eunuch saw him no more--nor, perhaps, for very joy, cared to see him [BENGEL]. and he went on his way rejoicing--He had found Christ, and the key to the Scriptures; his soul was set free, and his discipleship sealed; he had lost his teacher, but gained what was infinitely better: He felt himself a new man, and "his joy was full." Tradition says he was the first preacher of the Gospel in Ethiopia; and how, indeed, could he choose but "tell what the Lord had done for his soul?" Yet there is no certainty as to any historical connection between his labors and the introduction of Christianity into that country.