1 Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles.
2 Devout men buried Stephen and lamented greatly over him.
3 But Saul ravaged the assembly, entering into every house and dragged both men and women off to prison.
4 Therefore those who were scattered abroad went around preaching the word.
5 Philip went down to the city of Samaria and proclaimed to them the Christ.
6 The multitudes listened with one accord to the things that were spoken by Philip when they heard and saw the signs which he did.
7 For unclean spirits came out of many of those who had them. They came out, crying with a loud voice. Many who had been paralyzed and lame were healed.
8 There was great joy in that city.
9 But there was a certain man, Simon by name, who used to practice sorcery in the city and amazed the people of Samaria, making himself out to be some great one,
10 to whom they all listened, from the least to the greatest, saying, “This man is that great power of God.”
11 They listened to him because for a long time he had amazed them with his sorceries.
12 But when they believed Philip preaching good news concerning God’s Kingdom and the name of Jesus Christ, they were baptized, both men and women.
13 Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles occurring, he was amazed.
14 Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them,
15 who, when they had come down, prayed for them, that they might receive the Holy Spirit;
16 for as yet he had fallen on none of them. They had only been baptized in the name of Christ Jesus.
17 Then they laid their hands on them, and they received the Holy Spirit.
18 Now when Simon saw that the Holy Spirit was given through the laying on of the apostles’ hands, he offered them money,
19 saying, “Give me also this power, that whomever I lay my hands on may receive the Holy Spirit.”
20 But Peter said to him, “May your silver perish with you, because you thought you could obtain the gift of God with money!
21 You have neither part nor lot in this matter, for your heart isn’t right before God.
22 Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you.
23 For I see that you are in the poison of bitterness and in the bondage of iniquity.”
24 Simon answered, “Pray for me to the Lord, that none of the things which you have spoken happen to me.”
25 They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the Good News to many villages of the Samaritans.
26 Then an angel of the Lord spoke to Philip, saying, “Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert.”
27 He arose and went; and behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship.
28 He was returning and sitting in his chariot, and was reading the prophet Isaiah.
29 The Spirit said to Philip, “Go near, and join yourself to this chariot.”
30 Philip ran to him, and heard him reading Isaiah the prophet, and said, “Do you understand what you are reading?”
31 He said, “How can I, unless someone explains it to me?” He begged Philip to come up and sit with him.
32 Now the passage of the Scripture which he was reading was this, “He was led as a sheep to the slaughter. As a lamb before his shearer is silent, so he doesn’t open his mouth.
33 In his humiliation, his judgment was taken away. Who will declare His generation? For his life is taken from the earth.”
34 The eunuch answered Philip, “Who is the prophet talking about? About himself, or about someone else?”
35 Philip opened his mouth, and beginning from this Scripture, preached to him about Jesus.
36 As they went on the way, they came to some water; and the eunuch said, “Behold, here is water. What is keeping me from being baptized?”
37
38 He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him.
39 When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn’t see him any more, for he went on his way rejoicing.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 8:1–2Mark how once more God permits temptations to arise; mark, and well observe, how the events are ordered by Divine Providence. … "And devout men," it says, "carried Stephen to his burial, and made great lamentation over him." (v. 2.) If they were "devout," why did they "make great lamentation over him?" They were not yet perfect. The man was gracious and amiable: this also shows that they were men--not their fear alone, but their grief and lamentation. Who would not have wept to see that mild, that lamb-like person stoned, and lying dead? Fit eulogy to be spoken over his grave has the Evangelist recorded, in this one speech, "Lay not this sin to their charge."
Mark how once more God permits temptations to arise; mark, and well observe, how the events are ordered by Divine Providence. … "And devout men," it says, "carried Stephen to his burial, and made great lamentation over him." (v. 2.) If they were "devout," why did they "make great lamentation over him?" They were not yet perfect. The man was gracious and amiable: this also shows that they were men--not their fear alone, but their grief and lamentation. Who would not have wept to see that mild, that lamb-like person stoned, and lying dead? Fit eulogy to be spoken over his grave has the Evangelist recorded, in this one speech, "Lay not this sin to their charge."
John Chrysostom, Homilies on the Acts of the Apostles, Homily 18; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 8:20–24"He offered money," with what object? And yet he did not see Peter doing this for money. And it was not of ignorance that he acted thus; it was because he would tempt them, because he wished to get matter of accusation against them. … Once more he brings to light what was in the thoughts, because Simon thought to escape detection. … Even this he did only formally, as words of course, when he ought to have wept and mourned as a penitent. "If perchance it may be forgiven thee." Not as though it would not have been pardoned, had he wept, but this is the manner of the Prophet also, to denounce absolutely, (apagoreuein) and not to say, "Howbeit, if thou do this, thy sin shall be forgiven,"
"He offered money," with what object? And yet he did not see Peter doing this for money. And it was not of ignorance that he acted thus; it was because he would tempt them, because he wished to get matter of accusation against them. … Once more he brings to light what was in the thoughts, because Simon thought to escape detection. … Even this he did only formally, as words of course, when he ought to have wept and mourned as a penitent. "If perchance it may be forgiven thee." Not as though it would not have been pardoned, had he wept, but this is the manner of the Prophet also, to denounce absolutely, (apagoreuein) and not to say, "Howbeit, if thou do this, thy sin shall be forgiven,"
John Chrysostom, Homilies on the Acts of the Apostles, Homily 18; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 8:30–36Observe the wisdom of Philip: he did not accuse him, not say, "I know these things exactly:" did not pay court to him, and say, "Blessed art thou that readest." But mark his speech, how far it is from harshness alike and from adulation; the speech rather of a kind and friendly man. … It tells well also, that the eunuch looked not to the outward appearance (schhema) (of the man), said not, "Who art thou?" did not chide, not give himself airs, not say that he did know. On the contrary, he confesses his ignorance: wherefore also he learns. … And see again his modesty: he does not say, Baptize me, neither does he hold his peace; but he utters somewhat midway betwixt strong desire and reverent fear, saying, "What doth hinder me?"
Observe the wisdom of Philip: he did not accuse him, not say, "I know these things exactly:" did not pay court to him, and say, "Blessed art thou that readest." But mark his speech, how far it is from harshness alike and from adulation; the speech rather of a kind and friendly man. … It tells well also, that the eunuch looked not to the outward appearance (schhema) (of the man), said not, "Who art thou?" did not chide, not give himself airs, not say that he did know. On the contrary, he confesses his ignorance: wherefore also he learns. … And see again his modesty: he does not say, Baptize me, neither does he hold his peace; but he utters somewhat midway betwixt strong desire and reverent fear, saying, "What doth hinder me?"
John Chrysostom, Homilies on the Acts of the Apostles, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Acts 8:2They made great lamentation. Luke doth also commend their profession of godliness and faith in their lamentation. … But let us know that those affections which God hath given to man's nature are, of themselves, no more corrupt than the author himself; but that they are first to be esteemed according to the cause; secondly, if they keep a mean and moderation. … Paul doth not altogether forbid men mourning, when any of their friends are taken away by death, but he would have a difference between them and the unbelievers; because hope ought to be to them a comfort and a remedy against impatience. For the beginning of death caused us to sorrow for good causes; but because we know that we have life restored to us in Christ, we have that which is sufficient to appease our sorrow. In like sort, when we are sorry that the Church is deprived of rare and excellent men, there is good cause of sorrow; only we must seek such comfort as may correct excess.
They made great lamentation. Luke doth also commend their profession of godliness and faith in their lamentation. … But let us know that those affections which God hath given to man's nature are, of themselves, no more corrupt than the author himself; but that they are first to be esteemed according to the cause; secondly, if they keep a mean and moderation. … Paul doth not altogether forbid men mourning, when any of their friends are taken away by death, but he would have a difference between them and the unbelievers; because hope ought to be to them a comfort and a remedy against impatience. For the beginning of death caused us to sorrow for good causes; but because we know that we have life restored to us in Christ, we have that which is sufficient to appease our sorrow. In like sort, when we are sorry that the Church is deprived of rare and excellent men, there is good cause of sorrow; only we must seek such comfort as may correct excess.
John Calvin, Commentaries, on 8:1–4; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 8:5–8The Jews would have no dealings with the Samaritans; but Christ sent his gospel to slay all enmities, and particularly that between the Jews and the Samaritans, by making them one in his church. … The Samaritans had an expectation of the Messiah's coming, as appears by Joh 4:25. Now Philip tells them that he is come, and that the Samaritans are welcome to him. … Note, The bringing of the gospel to any place is just matter of joy, of great joy, to that place. … The gospel of Christ does not make men melancholy, but fills them with joy, if it be received as it should be; for it is glad tidings of great joy to all people, Luk 2:10.
The Jews would have no dealings with the Samaritans; but Christ sent his gospel to slay all enmities, and particularly that between the Jews and the Samaritans, by making them one in his church. … The Samaritans had an expectation of the Messiah's coming, as appears by Joh 4:25. Now Philip tells them that he is come, and that the Samaritans are welcome to him. … Note, The bringing of the gospel to any place is just matter of joy, of great joy, to that place. … The gospel of Christ does not make men melancholy, but fills them with joy, if it be received as it should be; for it is glad tidings of great joy to all people, Luk 2:10.
Matthew Henry, Commentary on the Whole Bible, on 8:4–13; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 8:18–20He does not desire them to lay their hands on him, that he might receive the Holy Ghost himself … but that they would convey to him a power to bestow the gift upon others. He was ambitious to have the honour of an apostle, but not at all solicitous to have the spirit and disposition of a Christian. He was more desirous to gain honour to himself than to do good to others. … Thou hast thought that the gift of God may be purchased with money; and thus … He had overvalued the wealth of this world, as if it were an equivalent for any thing … He had undervalued the gift of the Holy Ghost and put it upon a level with the common gifts of nature and providence. He thought the power of an apostle might as well be had for a good fee as the advice of a physician or a lawyer
He does not desire them to lay their hands on him, that he might receive the Holy Ghost himself … but that they would convey to him a power to bestow the gift upon others. He was ambitious to have the honour of an apostle, but not at all solicitous to have the spirit and disposition of a Christian. He was more desirous to gain honour to himself than to do good to others. … Thou hast thought that the gift of God may be purchased with money; and thus … He had overvalued the wealth of this world, as if it were an equivalent for any thing … He had undervalued the gift of the Holy Ghost and put it upon a level with the common gifts of nature and providence. He thought the power of an apostle might as well be had for a good fee as the advice of a physician or a lawyer
Matthew Henry, Commentary on the Whole Bible, on 8:14–25; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Acts 8:22–23Repent - if perhaps the thought of thy heart may be forgiven thee - Without all doubt if he had repented, he would have been forgiven. The doubt was, whether he would repent. Thou art in the gall of bitterness - In the highest degree of wickedness, which is bitterness, that is, misery to the soul; and in the bond of iniquity - Fast bound therewith.
Repent - if perhaps the thought of thy heart may be forgiven thee - Without all doubt if he had repented, he would have been forgiven. The doubt was, whether he would repent. Thou art in the gall of bitterness - In the highest degree of wickedness, which is bitterness, that is, misery to the soul; and in the bond of iniquity - Fast bound therewith.
John Wesley, Explanatory Notes upon the New Testament, on 8:22–25; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Acts 8:36–39See, 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. … (Act 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). … 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.
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. … (Act 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). … 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.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 8:36–37 and 8:39; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Acts 8
Acts 8:1–39, World English Bible
Acts 8 in the Bible · Told in the Story: Chapter 6, Philip and the Ethiopian, Chapter 7, The Road to Damascus
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 8:1–2Mark how once more God permits temptations to arise; mark, and well observe, how the events are ordered by Divine Providence. … "And devout men," it says, "carried Stephen to his burial, and made great lamentation over him." (v. 2.) If they were "devout," why did they "make great lamentation over him?" They were not yet perfect. The man was gracious and amiable: this also shows that they were men--not their fear alone, but their grief and lamentation. Who would not have wept to see that mild, that lamb-like person stoned, and lying dead? Fit eulogy to be spoken over his grave has the Evangelist recorded, in this one speech, "Lay not this sin to their charge."
John Chrysostom, Homilies on the Acts of the Apostles, Homily 18; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 8:20–24"He offered money," with what object? And yet he did not see Peter doing this for money. And it was not of ignorance that he acted thus; it was because he would tempt them, because he wished to get matter of accusation against them. … Once more he brings to light what was in the thoughts, because Simon thought to escape detection. … Even this he did only formally, as words of course, when he ought to have wept and mourned as a penitent. "If perchance it may be forgiven thee." Not as though it would not have been pardoned, had he wept, but this is the manner of the Prophet also, to denounce absolutely, (apagoreuein) and not to say, "Howbeit, if thou do this, thy sin shall be forgiven,"
John Chrysostom, Homilies on the Acts of the Apostles, Homily 18; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 8:30–36Observe the wisdom of Philip: he did not accuse him, not say, "I know these things exactly:" did not pay court to him, and say, "Blessed art thou that readest." But mark his speech, how far it is from harshness alike and from adulation; the speech rather of a kind and friendly man. … It tells well also, that the eunuch looked not to the outward appearance (schhema) (of the man), said not, "Who art thou?" did not chide, not give himself airs, not say that he did know. On the contrary, he confesses his ignorance: wherefore also he learns. … And see again his modesty: he does not say, Baptize me, neither does he hold his peace; but he utters somewhat midway betwixt strong desire and reverent fear, saying, "What doth hinder me?"
John Chrysostom, Homilies on the Acts of the Apostles, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Acts 8:2They made great lamentation. Luke doth also commend their profession of godliness and faith in their lamentation. … But let us know that those affections which God hath given to man's nature are, of themselves, no more corrupt than the author himself; but that they are first to be esteemed according to the cause; secondly, if they keep a mean and moderation. … Paul doth not altogether forbid men mourning, when any of their friends are taken away by death, but he would have a difference between them and the unbelievers; because hope ought to be to them a comfort and a remedy against impatience. For the beginning of death caused us to sorrow for good causes; but because we know that we have life restored to us in Christ, we have that which is sufficient to appease our sorrow. In like sort, when we are sorry that the Church is deprived of rare and excellent men, there is good cause of sorrow; only we must seek such comfort as may correct excess.
John Calvin, Commentaries, on 8:1–4; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 8:5–8The Jews would have no dealings with the Samaritans; but Christ sent his gospel to slay all enmities, and particularly that between the Jews and the Samaritans, by making them one in his church. … The Samaritans had an expectation of the Messiah's coming, as appears by Joh 4:25. Now Philip tells them that he is come, and that the Samaritans are welcome to him. … Note, The bringing of the gospel to any place is just matter of joy, of great joy, to that place. … The gospel of Christ does not make men melancholy, but fills them with joy, if it be received as it should be; for it is glad tidings of great joy to all people, Luk 2:10.
Matthew Henry, Commentary on the Whole Bible, on 8:4–13; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 8:18–20He does not desire them to lay their hands on him, that he might receive the Holy Ghost himself … but that they would convey to him a power to bestow the gift upon others. He was ambitious to have the honour of an apostle, but not at all solicitous to have the spirit and disposition of a Christian. He was more desirous to gain honour to himself than to do good to others. … Thou hast thought that the gift of God may be purchased with money; and thus … He had overvalued the wealth of this world, as if it were an equivalent for any thing … He had undervalued the gift of the Holy Ghost and put it upon a level with the common gifts of nature and providence. He thought the power of an apostle might as well be had for a good fee as the advice of a physician or a lawyer
Matthew Henry, Commentary on the Whole Bible, on 8:14–25; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Acts 8:22–23Repent - if perhaps the thought of thy heart may be forgiven thee - Without all doubt if he had repented, he would have been forgiven. The doubt was, whether he would repent. Thou art in the gall of bitterness - In the highest degree of wickedness, which is bitterness, that is, misery to the soul; and in the bond of iniquity - Fast bound therewith.
John Wesley, Explanatory Notes upon the New Testament, on 8:22–25; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Acts 8:36–39See, 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. … (Act 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). … 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.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 8:36–37 and 8:39; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.