1Saul pak přivolil k usmrcení jeho. I přišlo v ten čas veliké protivenství na církev, kteráž byla v Jeruzalémě, a všickni se rozprchli po krajinách Judských a Samařských, kromě apoštolů.2I pochovali Štěpána muži pobožní, a plakali velmi nad ním.3Saul pak hubil církev, do domů vcházeje, a jímaje muže i ženy, dával je do žaláře.4Ti pak, kteříž se byli rozprchli, chodili, kážíce slovo. 5A Filip všed do města Samaří, kázal jim Krista. 6I pozorovali zástupové jednomyslně toho, což se pravilo od Filipa, slyšíce a vidouce divy, kteréž činil. 7Nebo duchové nečistí z mnohých, kteříž je měli, křičíce hlasem velikým, vycházeli, a mnozí šlakem poražení a kulhaví uzdraveni jsou. 8A stala se radost veliká v tom městě. 9Muž pak nějaký, jménem Šimon, před tím v tom městě čáry provodil, a lid Samařský mámil, pravě se býti nějakým velikým. 10Na něhož pozor měli všickni, od nejmenšího až do největšího, říkajíce: Tentoť jest Boží moc veliká. 11Pozor pak měli na něho, proto že je za mnohý čas mámil čáry. 12A když uvěřivše Filipovi zvěstujícímu o království Božím a o jménu Ježíše Krista, křtili se muži i ženy, 13Tedy i ten Šimon uvěřil, a pokřtěn byv, přídržel se Filipa, a vida zázraky a moci veliké činěné, děsil se. 14Uslyšavše pak v Jeruzalémě apoštolé, že by Samaří přijala slovo Boží, poslali k nim Petra a Jana. 15Kteříž přišedše, modlili se za ně, aby přijali Ducha svatého. 16(Nebo ještě byl na žádného z nich nesstoupil, ale pokřtěni toliko byli ve jménu Pána Ježíše.) 17Tehdy vzkládali na ně ruce, a oni přijali Ducha svatého. 18I uzřev Šimon, že skrze vzkládání rukou apoštolských dává se Duch svatý, přinesl jim peníze,19Řka: Dejte i mně tu moc, ať, na kohož bych koli vzložil ruce, přijme Ducha svatého.20I řekl jemu Petr: Peníze tvé buďtež s tebou na zatracení, proto že jsi se domníval, že by dar Boží mohl býti zjednán za peníze.21Nemáš dílu ani losu v této věci; nebo srdce tvé není upřímé před Bohem.22Protož čiň pokání z této své nešlechetnosti, a pros Boha, zda by odpuštěno bylo tobě to myšlení srdce tvého.23Nebo v žluči hořkosti a v svazku nepravosti tebe býti vidím.24I odpověděv Šimon, řekl: Modltež vy se za mne Pánu, aby na mne nepřišlo něco z těch věcí, kteréž jste mluvili.25Oni pak osvědčovavše a mluvivše slovo Páně, navrátili se do Jeruzaléma, a ve mnohých městečkách Samaritánských kázali evangelium.26Anděl pak Páně mluvil k Filipovi, řka: Vstaň a jdi ku polední straně na cestu, kteráž vede od Jeruzaléma do Gázy, kteréž jest pusté.27I vstav, šel. A aj, muž Mouřenín, kleštěnec, komorník královny Mouřenínské Kandáces, kterýž vládl všemi poklady jejími, a byl přijel do Jeruzaléma, aby se modlil,28Navracoval se, na voze svém sedě, a četl Izaiáše proroka.29I řekl Duch Filipovi: Přistup, a přiviň se k vozu tomu.30A přiběh Filip, slyšel jej, an čte Izaiáše proroka. I řekl: Rozumíš-liž medle, co čteš?31A on řekl: Kterakž bych mohl, leč by mi kdo vyložil? I prosil Filipa, aby vstoupil a seděl s ním.32Místo pak toho písma, kteréž četl, toto bylo: Jako ovce k zabití veden jest, a jako beránek němý před tím, kdož jej střiže, tak neotevřel úst svých.33V ponížení jeho odsouzení jeho vyhlazeno jest, rod pak jeho kdo vypraví, ačkoli zahlazen byl z země život jeho?34A odpovídaje komorník Filipovi, dí: Prosím tebe, o kom toto mluví prorok? Sám-li o sobě, čili o někom jiném?35Tedy otevřev Filip ústa svá, a počav od toho písma, zvěstoval jemu Ježíše.36A když jeli cestou, přijeli k jedné vodě. I řekl komorník: Aj, voda. Proč nemám býti pokřtěn?37I řekl Filip: Věříš-li celým srdcem, slušíť. A on odpověděv, řekl: Věřím, že Ježíš Kristus jest Syn Boží.38I rozkázal státi vozu, a sstoupili oba do té vody, i Filip i komorník. I pokřtil ho.39A když vystoupili z vody, Duch Páně pochopil Filipa, a neviděl ho více komorník; nebo jel cestou svou, raduje se.40Filip pak nalezen jest v Azotu; a chodě, kázal evangelium všechněm městům, až přišel do Cesaree.
Jamieson Fausset Brown Bible Commentary 1
PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Acts 8:1
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 (Matt 10:23
), though many doubtless remained, and others (as appears by Acts 9:26
) 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. 2
and devout men--pious Jews, probably, impressed with admiration for Stephen and secretly inclined to Christianity, but not yet openly declared. 3
Saul . . . entering into every house--like as inquisitor [BENGEL].
haling men and women, &c.--See his own affecting confessions afterwards (Acts 22:4
; Acts 26:9
; 1Cor 15:9
; Gal 1:13
; Phil 3:6
; 1Tim 1:13
they that were scattered abroad went everywhere preaching--Though solemnly enjoined to do this (Luke 24:47
; Acts 1:8
), they would probably have lingered at Jerusalem, but for this besom of persecution which swept them out. How often has the rage of Christ's enemies thus "turned out rather unto the furtherance of the Gospel" (see Phil 1:12
SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
Then Philip--not the apostle of that name, as was by some of the Fathers supposed; for besides that the apostles remained at Jerusalem, they would in that case have had no occasion to send a deputation of their own number to lay their hands on the baptized disciples [GROTIUS]. It was the deacon of that name, who comes next after Stephen in the catalogue of the seven, probably as being the next most prominent. The persecution may have been directed especially against Stephen's colleagues [MEYER].
the city of Samaria--or "a city of Samaria"; but the former seems more likely. "It furnished the bridge between Jerusalem and the world" [BAUMGARTEN]. 6
the people with one accord gave heed to . . . Philip--the way being prepared perhaps by the fruits of our Lord's sojourn, as He Himself seems to intimate (see on John 4:31
). But "we may mark the providence of God in sending a Grecian, or a Hellenistic Jew, to a people who from national antipathy would have been unlikely to attend to a native of Judea" [WEBSTER and WILKINSON]. 8
great joy in that city--over the change wrought on it by the Gospel, as well as the cures which attested its divine character. 9
used sorcery--magical arts.
some great one . . . the great power of God--a sort of incarnation of divinity. 10
To whom all gave heed . . . because of long time he had bewitched them--This, coupled with the rapidity with which they deserted him and attached themselves to Philip, shows the ripeness of Samaria for some religious change. 12
were baptized, both men and women--the detection of Simon's frauds helping to extend and deepen the effects of Philip's preaching. 13
Then Simon himself believed also--Left without followers, he thinks it best to join the man who had fairly outstripped him, not without a touch of real conviction.
and . . . was baptized--What a light does this throw on what is called Baptismal Regeneration!
he continued with Philip--"was in constant attendance upon" him. 14
the apostles . . . sent Peter and John--showing that they regarded Peter as no more than their own equal. 15
prayed . . . they might receive the Holy Ghost. (For only they were baptized in the name of the Lord Jesus)--As the baptism of adults presupposed "the renewing of the Holy Ghost" (Titus 3:5
; 1Cor 12:13
), of which the profession of faith had to be taken for evidence, this communication of the Holy Ghost by the laying on of the apostles' hands was clearly a superadded thing; and as it was only occasional, so it was invariably attended with miraculous manifestations (see Acts 10:44
, where it followed Peter's preaching; and Acts 19:1
, where, as here, it followed the laying on of hands). In the present case an important object was served by it--"the sudden appearance of a body of baptized disciples in Samaria, by the agency of one who was not an apostle, requiring the presence and power of apostles to perform their special part as the divinely appointed founders of the Church" [ALFORD]. Beautiful, too, was the spectacle exhibited of Jew and Samaritan, one in Christ. 18
offered them money--Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices. 19
that on whomsoever I lay hands, he may receive the Holy Ghost--Spiritual ambition here shows itself the key to this wretched man's character. 20
Thy money perish with thee--that is, "Accursed be thou and thy money with thee." It is the language of mingled horror and indignation, not unlike our Lord's rebuke of Peter himself (Matt 16:23
Thou hast neither part nor lot . . . thy heart is not fight, &c.--This is the fidelity of a minister of Christ to one deceiving himself in a very awful manner. 22
Repent . . . pray . . . if perhaps the thought of thine heart may be forgiven--this expression of doubt being designed to impress upon him the greatness of his sin, and the need of alarm on his part. 23
in the gall of bitterness and . . . bond of iniquity--expressing both the awfulness of his condition and the captivity to it in which he was held. 24
Pray ye to the Lord for me--Peter had urged him to pray for himself: he asks those wonder-working men to do it for him; having no confidence in the prayer of faith, but thinking that those men possessed some peculiar interest with heaven.
that none of these things dome upon me--not that the thought of his wicked heart might be forgiven him, but only that the evils threatened might be averted from him. While this throws great light on Peter's view of his melancholy case, it shows that Christianity, as something divine, still retained its hold of him. (Tradition represents him as turning out a great heresiarch, mingling Oriental or Grecian philosophy with some elements of Christianity.) 25
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 (Acts 1:8
THE ETHIOPIAN EUNUCH. (Acts 8:26
the angel of the Lord--rather, "an angel."
go . . . south, the way that goeth down from Jerusalem to Gaza--There was such a road, across Mount Hebron, which Philip might take without going to Jerusalem (as VON RAUMER'S'S Palćstina shows).
which is desert--that is, the way; not Gaza itself, which was the southernmost city of Palestine, in the territory of the ancient Philistines. To go from a city, where his hands had been full of work, so far away on a desert road, could not but be staggering to the faith of Philip, especially as he was kept in ignorance of the object of the journey. But like Paul, he "was not disobedient to the heavenly vision"; and like Abram, "he went out not knowing whither he went" (Acts 26:19
; Heb 11:8
a man of Ethiopia--Upper Egypt, Meroe.
an eunuch of great authority--Eunuchs were generally employed for confidential offices in the East, and to some extent are still.
Candace--the family name of the queens of Upper Egypt, like Pharaoh, Cćsar, &c. (as appears from classic authors).
had come to Jerusalem to worship--that is, to keep the recent feast of Pentecost, as a Gentile proselyte to the Jewish faith. (See Isa 56:3
, and John 12:20
Was returning--Having come so far, he not only stayed out the days of the festival, but prolonged his stay till now. It says much for his fidelity and value to his royal mistress that he had such liberty. But the faith in Jehovah and love of His worship and word, with which he was imbued, sufficiently explain this.
and sitting in his chariot, read Esaias--Not contented with the statutory services in which he had joined, he beguiles the tedium of the journey homeward by reading the Scriptures. But this is not all; for as Philip "heard him read the prophet Esaias," he must have been reading aloud and not (as is customary still in the East) so as merely to be audible, but in a louder voice than he would naturally have used if intent on his own benefit only: evidently therefore he was reading to his charioteer. 29
the Spirit said--by an unmistakable voice within, as in Acts 10:19
; Acts 16:6
go near and join this chariot--This would reveal to Philip the hitherto unknown object of his journey, and encourage him to expect something. 30
Understandest thou what thou readest?--To one so engaged this would be deemed no rude question, while the eager appearance of the speaker, and the question itself, would indicate a readiness to supply any want of insight that might be felt. 31
How can I, except some man guide me?--Beautiful expression at once of humility and docility; the invitation to Philip which immediately followed, to "come up and sit with him," being but the natural expression of this. 32
The place . . . was this, He was led as a sheep, &c.--One cannot but wonder that this, of all predictions of Messiah's sufferings in the Old Testament the most striking, should have been that which the eunuch was reading before Philip joined him. He could hardly miss to have heard at Jerusalem of the sufferings and death of Jesus, and of the existence of a continually increasing party who acknowledged Him to be the Messiah. But his question to Philip, whether the prophet in this passage meant himself or some other man, clearly shows that he had not the least idea of any connection between this prediction and those facts. 34
And the eunuch answered, I pray thee, &c.--The respect with which he here addresses Philip was prompted by his reverence for one whom he perceived to be his superior in divine things; his own worldly position sinking before this. 35
Then Philip opened his mouth--(See on Matt 5:2
began at the same scripture--founding on it as his text.
preached unto him Jesus--showing Him to be the glorious Burden of this wonderful prediction, and interpreting it in the light of the facts of His history. 36
See, here is water--more simply, "Behold water!" as if already his mind filled with light and his soul set free, he was eagerly looking out for the first water in which he might seal his reception of the truth and be enrolled among the visible disciples of the Lord Jesus.
what doth hinder me to be baptized?--Philip had probably told him that this was the ordained sign and seal of discipleship, but the eunuch's question was likely the first proposal of its application in this case. (Acts 8:37
is wanting in the principal manuscripts and most venerable versions of the New Testament. It seems to have been added from the formularies for baptism which came into current use). 38
they went down both into the water, and he baptized him, &c.--probably laving the water upon him, though the precise mode is neither certain nor of any consequence. 39
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 1Kgs 18:12
; 2Kgs 2:16
. And the same word (as BENGEL remarks) is employed to express a similar idea in 2Cor 12:2
, 2Cor 12:4
; 1Thess 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. 40
Philip was found--that is, "found himself," "made his appearance": an expression confirming the miraculous manner of his transportation.
at Azotus--the ancient Ashdod.
preached in all the cities--along the coast, proceeding northward.
till he came to Cćsarea--fifty-five miles northwest of Jerusalem, on the Mediterranean, just south of Mount Carmel; and so named by Herod, who rebuilt it, in honor of Cćsar Augustus. Henceforth we lose sight of zealous and honored Philip, as by and by we shall lose sight even of Peter. As the chariot of the Gospel rolls on, other agents are raised up, each suited to his work. But "he that soweth and he that reapeth shall rejoice together." (See on John 4:31