King James Version
Acts 8
40 verses with commentary
Saul Persecutes the Church
And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.
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And devout men carried Stephen to his burial, and made great lamentation over him.
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As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.
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Philip Preaches in Samaria
Therefore they that were scattered abroad went every where preaching the word.
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Then Philip went down to the city of Samaria, and preached Christ unto them.
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And the people with one accord gave heed unto those things which Philip spake , hearing and seeing the miracles which he did.
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The verb "gave heed" (prosechō, προσέχω) means to pay close attention, to devote oneself to, or to be absorbed by something. This wasn't casual interest but focused, sustained attention to Philip's preaching. The people's response was twofold: "hearing" (akouō, ἀκούω) the verbal proclamation of the gospel, and "seeing" (blepō, βλέπω) the confirming miracles. This pattern reflects Jesus' own ministry and validates the apostolic witness.
The miracles (sēmeia, σημεῖα, "signs") weren't mere displays of power but authentication of Philip's message about Christ. The combination of word and wonder demonstrates God's pattern for missionary advance: proclamation confirmed by divine power. This broke down centuries of Samaritan-Jewish hostility, fulfilling Jesus' prophecy in Acts 1:8 that the gospel would reach Samaria. The unified response indicates the Spirit's sovereign work in preparing hearts for the gospel message.
For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed.
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The phrase unclean spirits acknowledges demonic reality—fallen angels enslaving humans. Their crying with loud voice indicates violent resistance to divine authority. Reformed theology recognizes spiritual warfare as real though subordinate to God's sovereignty. Demons' expulsion demonstrates Christ's triumph over Satan's kingdom (Colossians 2:15).
The healings—palsies and lameness—address both sudden and chronic afflictions. These miracles serve multiple purposes: relieving genuine suffering, demonstrating compassion, and authenticating Philip's apostolic message. Signs accompany but don't replace proclamation; they verify the messenger's divine commission.
This outpouring in Samaria fulfills Jesus' promise in Acts 1:8—witnesses in Jerusalem, Judea, and Samaria. God's kingdom advances not merely through human persuasion but Spirit-empowered demonstration of Christ's victory over sin, Satan, sickness, and death.
And there was great joy in that city.
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This brief yet profound statement captures the transformative impact of the gospel in Samaria. The Greek chara megalē ("great joy") indicates intense, exuberant gladness - not merely happiness but deep spiritual rejoicing. Polis ("city") likely refers to the city of Samaria (Sebaste), though possibly a broader reference to the entire region experiencing revival.
This joy contrasts sharply with Samaria's previous state under Simon the sorcerer's deception (vv. 9-11), where people were amazed (existēmi - bewildered, astonished) but not truly joyful. Philip's preaching of Christ (v. 5), accompanied by miraculous signs (v. 6-7) - demons cast out, paralytics and lame healed - produced authentic spiritual joy rooted in genuine salvation.
The theological significance is profound: the gospel breaks down the ancient Jewish-Samaritan hostility dating to the Assyrian conquest (722 BCE) and ethnic intermixing. Jesus' promise in Acts 1:8 ("witnesses in Judea, Samaria, and to the ends of the earth") is being fulfilled. True joy is the fruit of the Holy Spirit (Galatians 5:22) and marks authentic conversion. This communal joy (en tē polei ekeinē - "in that city") demonstrates gospel transformation's social dimension, creating joyful communities.
But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one:
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To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.
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And to him they had regard, because that of long time he had bewitched them with sorceries.
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The phrase had regard indicates respect, attention, and submission. Simon's influence resulted from his bewitching—Greek existēmi, meaning to amaze or astound through extraordinary phenomena. Yet his power derived not from God but from demonic sources or skilled deception.
The contrast with Philip is stark: Simon bewitched (enslaved through deception), while Philip proclaimed truth that liberates. False religion offers spectacular displays that impress but don't transform; true gospel offers grace that saves. Reformed theology emphasizes discernment—not all supernatural phenomena originate with God.
This warns against evaluating spiritual authority solely by external displays of power. True apostolic ministry produces genuine conversion, not mere amazement. The Samaritans' long captivity to Simon's sorcery shows how false teaching establishes deep roots, requiring gospel truth's liberating power.
But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.
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Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done . miracles: Gr. signs and great miracles
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Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:
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Who, when they were come down, prayed for them, that they might receive the Holy Ghost:
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(For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)
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Then laid they their hands on them, and they received the Holy Ghost.
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And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money,
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Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.
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But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.
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Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.
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Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.
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Repent therefore connects to Simon's attempt to purchase spiritual power (Acts 8:18-20). True repentance involves genuine sorrow for sin, recognition of its wickedness, and turning from it. The phrase this thy wickedness identifies Simon's action not as mere error but as moral evil—treating God's gifts as commodities to purchase.
Pray God directs Simon away from apostles toward direct appeal to God. Only divine mercy can forgive; human mediators cannot dispense forgiveness mechanically. The conditional if perhaps introduces uncertainty—not about God's willingness but about Simon's heart condition. True repentance doesn't presume forgiveness but casts itself on divine mercy.
The thought of thine heart identifies sin's root—not merely the external action but the internal disposition. Simon's heart revealed itself through his offer; genuine repentance requires heart transformation, not just regret over consequences. Reformed theology emphasizes God alone searches hearts and grants saving faith.
For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.
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The metaphor gall of bitterness alludes to Deuteronomy 29:18, warning against idolatry producing poisonous root. Gall represents extreme bitterness, something toxic and deadly. Simon's heart contained poison, not new life—his faith was spurious, his profession merely external.
Bond of iniquity indicates slavery. Despite outward belief and baptism (Acts 8:13), Simon remained enslaved to sin. This sobering reality warns that external religious acts—baptism, church membership, even apparent belief—don't guarantee genuine conversion. True salvation liberates from sin's bondage; continued slavery reveals unconverted heart.
Peter's perception came through spiritual discernment, likely enabled by Holy Spirit. Reformed theology distinguishes between temporary faith and saving faith—some appear converted yet lack regeneration. Simon's subsequent request (Acts 8:24) seems more concerned with avoiding judgment than genuine repentance, suggesting his heart remained unchanged.
Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.
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The request pray ye to the Lord for me could indicate genuine contrition, yet the motivation clause—that none of these things...come upon me—suggests self-centered concern about consequences rather than grief over sin itself. True repentance laments offending God; false repentance fears only punishment.
Simon asks apostles to pray rather than praying himself, possibly revealing continued belief in human intermediaries' special power. He doesn't acknowledge his wickedness directly nor express desire for holiness—only for escape from threatened judgment. This parallels Pharaoh's repeated false repentances in Exodus, seeking relief without heart change.
Reformed theology distinguishes between attrition (sorrow from fear of punishment) and contrition (sorrow from love of God). Simon exhibits attrition at best. The text doesn't record his ultimate fate, leaving his conversion ambiguous—a sobering warning that religious profession doesn't guarantee salvation.
And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.
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Testified and preached indicates comprehensive ministry—testimony (personal witness to experienced truth) combined with proclamation (formal declaration of God's word). Both elements characterize apostolic ministry: experiential knowledge and authoritative teaching rooted in Scripture.
The phrase preached the gospel in many villages shows intentional evangelism during travel. Rather than viewing the journey as merely logistical, apostles seized opportunities to spread Christ's message. This exemplifies redeeming time—using every circumstance for kingdom advance.
The villages of the Samaritans represents continued barrier-breaking. Having witnessed Spirit's outpouring in Samaria's city (through Philip), Peter and John now bring gospel to rural areas—no community too insignificant for God's message. Reformed theology emphasizes God's election spans all nations, classes, and locations. The gospel's power transforms both urban and rural contexts.
Philip and the Ethiopian Eunuch
And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.
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And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,
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Was returning, and sitting in his chariot read Esaias the prophet.
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Was returning from Jerusalem indicates the eunuch's commitment to worship despite enormous investment—traveling 1,000+ miles from Ethiopia. As a eunuch and Gentile, he faced exclusion from full temple participation (Deuteronomy 23:1), yet continued seeking God. This demonstrates genuine faith persisting despite obstacles.
Reading Esaias while traveling shows serious engagement with Scripture. Ancient reading typically occurred aloud; he's audibly processing Isaiah's prophecy. This providential detail enables Philip to hear what he's reading, creating divine appointment. God orchestrates circumstances to bring hungry seekers together with gospel messengers.
The specific text—Isaiah 53 about suffering servant—providentially prepared the eunuch for Philip's explanation. Reformed theology emphasizes God's sovereignty in salvation: He draws, prepares, and brings elect to saving faith. The eunuch's spiritual hunger resulted from God's prior work, not mere human initiative.
Then the Spirit said unto Philip, Go near, and join thyself to this chariot.
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And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?
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Philip ran indicates immediate, enthusiastic response to Spirit's direction (Acts 8:29). No hesitation, no calculating costs—simple obedience characterizes Spirit-filled witness. This urgency reflects eternal stakes and divine timing. Opportunities for witness don't wait; responsiveness to Spirit's promptings requires decisive action.
Heard him read confirms ancient reading practice of voicing text aloud. This audible reading created natural opportunity for conversation. Philip's question—Understandest thou what thou readest?—shows wisdom. Rather than presuming ignorance or immediately launching into explanation, he invites dialogue. Effective evangelism begins with understanding where people are spiritually.
The question isn't accusatory but pastoral—genuinely inquiring about comprehension. Reformed theology values understanding in conversion; saving faith grasps gospel content, not just emotional response. Philip models meeting people where they are while guiding toward clear gospel understanding.
And he said, How can I , except some man should guide me? And he desired Philip that he would come up and sit with him.
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How can I acknowledges inability to understand unaided. This humility contrasts with pride that assumes comprehension or rejects instruction. The eunuch, despite education and position, recognizes limitations. Reformed theology emphasizes Scripture's clarity (perspicuity) on salvation essentials while acknowledging complex passages benefit from teaching.
Except some man should guide me recognizes God's ordained means—using human teachers to explain Scripture. While Spirit ultimately illuminates truth, He typically works through gifted teachers (Ephesians 4:11-12). The eunuch's statement validates ministry of teaching and humble posture toward instruction.
He desired Philip reflects eagerness to learn—inviting Philip into chariot indicates genuine hunger for understanding. This sets stage for systematic gospel explanation. Effective evangelism requires both messenger's willingness to proclaim and hearer's receptivity to listen. God orchestrated both Philip's availability and eunuch's readiness.
The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:
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The lamb imagery connects to Passover and sacrificial system—innocent substitute bearing guilt in sinner's place. Led as sheep to slaughter indicates passive submission to violence. Jesus didn't resist arrest or crucifixion, willingly laying down His life (John 10:18). This voluntary submission distinguished Christ from mere martyrs; He chose the cross to accomplish redemption.
Like lamb dumb before shearer emphasizes silence—Christ didn't defend Himself before accusers (Matthew 26:63, 27:12-14). This fulfilled prophecy demonstrated divine orchestration. The Suffering Servant's silence contrasts with human instinct for self-preservation and self-justification. It reveals both humility and confidence in Father's vindication.
Opened he not his mouth has double meaning: no verbal defense and no sin (1 Peter 2:22). Perfect righteousness kept silence because no defense was needed against false charges. Reformed theology sees this as crucial to atonement—blameless substitute took guilty's place.
In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
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In his humiliation his judgment was taken away indicates denial of justice. Jesus' trials violated legal procedures—false witnesses, coerced confession attempts, nighttime proceedings. The phrase captures double injustice: innocent condemned while guilty go free. This miscarriage of justice served divine purpose—Christ bore judgment we deserved.
Who shall declare his generation? asks profound question. Some interpret generation as offspring/descendants—who will recount His story if He dies childless? Others see it meaning His contemporaries—who among His generation truly understood Him? Both capture the mystery: the Life-giver dies; the Eternal One has life taken from earth.
His life is taken from the earth seems final—death appeared victorious. Yet this apparent defeat accomplished salvation. Reformed theology emphasizes Christ's death as penal substitution—bearing God's wrath against sin. His 'life taken' provided life for His people. The prophecy's ambiguity about resurrection leaves room for Philip's explanation of Easter morning.
And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?
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His question—of whom speaketh the prophet?—reflects legitimate interpretive challenge. Jewish scholars debated Isaiah 53's referent: corporate Israel? Isaiah himself? Future Messiah? The eunuch doesn't force premature interpretation but seeks guidance. This teachable spirit contrasts with pride that claims understanding without adequate knowledge.
Of himself, or of some other man? shows the eunuch recognizes prophetic texts can be autobiographical (like many Psalms) or predictive. He's thinking carefully about literary genres and prophetic functions. This intellectual engagement shows genuine seeking, not merely emotional experience. Reformed theology values both heart and mind in conversion.
The question creates perfect evangelistic opportunity—Philip can now explain how Isaiah prophesied Christ's suffering 700 years beforehand. God orchestrated circumstances: right text, prepared heart, available teacher. This demonstrates divine sovereignty in salvation—God draws elect through ordained means.
Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
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And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?
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As they went on their way indicates continuing travel and conversation. Philip had preached Jesus from Isaiah 53 (Acts 8:35), explaining crucifixion, resurrection, and salvation. The message clearly included baptism as normative Christian practice. The eunuch's readiness shows gospel's convincing power.
See, here is water reveals watchful eagerness—he noticed water and immediately sought baptism. This contrasts with casual religious interest. True conversion produces urgent desire to obey Christ. The question what doth hinder? anticipates possible obstacles. As Gentile eunuch, he faced exclusions under Old Covenant law (Deuteronomy 23:1), but gospel removes such barriers.
Reformed theology sees baptism as covenant sign and seal, not salvation's cause but its sign. The eunuch's question doesn't suggest baptismal regeneration but understanding that believers identify publicly with Christ through baptism. His eagerness reflects confidence in gospel promises and desire to belong to visible Christian community.
And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
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If thou believest with all thine heart establishes faith as baptism's prerequisite. Not mere intellectual assent but wholehearted trust and commitment. The phrase with all thine heart indicates undivided allegiance—Reformed theology's emphasis on total consecration, not partial commitment. Saving faith engages the whole person: mind, will, emotions.
I believe that Jesus Christ is the Son of God provides minimal creedal confession. The eunuch affirms Jesus' identity (Christ/Messiah) and deity (Son of God). This brief statement encompasses gospel essentials: Jesus is promised Messiah and divine. Early Christian confessions were simple yet profound, distinguishing genuine faith from heretical teachings.
Though textual evidence questions this verse's originality, its content reflects authentic early Christian practice—baptismal candidates confessed faith before receiving the sacrament. The pattern: proclamation → belief → confession → baptism demonstrates proper ordo salutis (order of salvation).
And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.
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Commanded the chariot to stand still shows the eunuch's authority and eagerness. Despite pressing business returning to Ethiopia, baptism took precedence. This exemplifies proper priority—spiritual obedience supersedes temporal concerns. The royal official used his authority not for convenience but for righteousness.
They went down both into the water describes baptismal mode. The phrase suggests immersion rather than sprinkling, though debates continue. Regardless of mode, baptism symbolizes death, burial, and resurrection with Christ (Romans 6:3-4). The symbolism works whether emphasizing cleansing (sprinkling) or identification with Christ's death/resurrection (immersion).
Both Philip and the eunuch entered water together, emphasizing baptism as relational act—joining visible Christian community through authorized administrator's act. He baptized him marks conversion's public seal. Reformed theology sees baptism as covenant sign, marking entrance into visible church and testifying to invisible realities of union with Christ.
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.
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Spirit of the Lord caught away Philip represents dramatic divine intervention—supernatural transportation recalling Elijah (1 Kings 18:12, 2 Kings 2:16). This miracle authenticated Philip's ministry while removing him abruptly once his task completed. God controls His workers' assignments, directing them according to sovereign purposes.
The eunuch saw him no more could discourage, yet reaction is opposite—he went on his way rejoicing. True joy doesn't depend on human teachers' continued presence but on relationship with Christ. The gospel produces joy independent of circumstances. Reformed theology emphasizes salvation's assurance doesn't rest on feelings or human teachers but on God's promises.
Went on his way rejoicing indicates continuing journey physically and spiritually. The eunuch would carry gospel to Ethiopia, becoming missionary to his people. Joy characterizes genuine conversion—not temporary excitement but deep gladness grounded in reconciliation with God. This joy persists despite Philip's absence, proving its source is Christ, not human intermediary.
But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.
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Was found at Azotus (Old Testament Ashdod) indicates Philip's supernatural transportation covered significant distance—roughly 20 miles north from Gaza road. The passive voice (was found) emphasizes divine action; Philip didn't travel by normal means but was placed there by Spirit. This miracle authenticated his ministry and positioned him for next assignment.
Passing through he preached in all the cities shows methodical evangelism. Rather than resting after miraculous experience, Philip continued proclaiming gospel. The phrase in all the cities indicates comprehensive strategy—urban evangelism moving northward along coastal plain. Faithful ministers use every opportunity, whether miraculous or ordinary, to advance Christ's kingdom.
Till he came to Caesarea establishes Philip's base for subsequent ministry. Caesarea, Roman provincial capital, became important Christian center. Philip remained there long-term (Acts 21:8), showing Spirit directed not just momentary assignments but long-term placement. God's providence guides both dramatic interventions and steady, faithful ministry.