CHAPTER 8
On the persecution of the Church, and the burial of Stephen: in which is also treated of Philip the apostle, who healed many in Samaria.
Acts 8:1-4a Now on that day there arose a great persecution against the Church that was in Jerusalem. And all were scattered throughout the regions of Judea and Samaria, except the apostles. Devout men carried Stephen away, and greatly wept over him. But Saul ravaged the Church, entering house after house, dragging off both men and women and delivering them to prison. Now those who were scattered went about preaching the word.
See how God turns the plots of his enemies to a beneficial end. For though they scattered, they brought in far more than before being driven away. But the apostles were not scattered; they were in Jerusalem. For where the persecution was greatest, there the leaders ought to be drawn up and set before the others as an example of courage and boldness. If those who buried Stephen were devout, how did they become despairing? Is it because they were not yet perfect, or because they were deprived of such protection, such teaching, such signs, and because they saw him gentle and kind as dead and crushed by stones?
Acts 8:4b-9a Philip, having gone down to a city of Samaria, proclaimed Christ to them. The crowds paid attention to the things spoken by Philip, being of one mind in listening to him, and in seeing the signs which he performed. For many who had unclean spirits crying out with loud voice came forth. Many who were paralyzed and lame were healed. And there was great joy in that city.
Not the apostle Philip who is counted among the twelve is this, but one of the seven, the one chosen with Stephen for the administration of the widows. That it is true is clear from here. For of the apostles only those left behind in Jerusalem, while the rest of the disciples were scattered elsewhere, as has already been said; and all were scattered throughout the regions of Judea and Samaria, except the apostles. Among those who were scattered was this Philip, who also instructed Simon in Samaria, and having baptized the Eunuch by a divine oracle, was found by the Spirit of the Lord at Azotus, and then hurried on to Caesarea where he also came to be. For being tried by the persecution against Stephen, and fearing for fear that he share the lot of his partners, he returned home. Moreover, if the one who baptized in Samaria had been one of the apostles, he would have had the authority to bestow the gift of the Spirit, and Peter and John would not have had to come down from Jerusalem to confer the gift of the Spirit upon them. This one therefore baptizes only as a disciple; the apostles perfect the grace, to whom the authority for such a bestowal had been given. [LETTER FROM ISIDORE]
About Simon the Magician, who believed and was baptized along with many others; in which is an account concerning the sending of Peter and John to him, and the request of the Holy Spirit upon those who had been baptized.
Acts 8:9b-15 Now there was a man named Simon who had previously lived in the city, practicing magic and astonishing the people of Samaria, claiming to be someone great; to him they paid attention, from the least to the greatest, saying, “This man is the power of God, that great one.” They paid attention to him because for a long time his magic had astonished them. But when they believed Philip, who proclaimed the good news concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized. Simon himself also believed, and after being baptized he continued closely following Philip, observing the signs and powers that were occurring, and he was amazed. When the apostles who were in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them; these, upon coming down, prayed for them that they might receive the Holy Spirit.
It should be noted here that one must not approach magicians: for if one, being deceived, does approach them, he should be separated from them as quickly as possible; for perseverance in such things brings about stupor of mind, so that one cannot understand to judge. Thus Simon, although he was a magician and flattered the apostles, and although, like others, he had been baptized by Philip, who was one of the seven, he nevertheless did not receive the Holy Spirit through the laying on of the apostles' hands.. What then? Did those baptized by Philip not receive the Holy Spirit? They received the Holy Spirit of remission, but they did not receive the Spirit of miracles. Therefore Simon, seeing that it is given through the laying on of hands, came to the apostles, daring to trade with him. For before he saw others receiving the Spirit of miracles he was not bold to ask. How then did Philip baptize such a man? As Christ chose also Judas. And why did they not remove him as Ananias? Because once in the old time one who gathered the wood was put to death as a chastisement to others, and no other suffered this. One can recognize that in the bestowal of the Holy Spirit something perceptible and remarkable took place. For Simon would not have approached otherwise, had he not seen this. How, then, without seeing the apostles doing this with money, did he dare to offer money? It was not ignorance, but a temptation. Therefore Peter also, showing “Your heart is not right,” (Acts 8:21) indicates that even what had been formed in his mind did not escape him. See moreover the shamelessness of Simon. For he ought to have asked to receive the Holy Spirit, since he did not care for this himself, but in order that he might give it to others he asked. For he also wished to be more illustrious than Philip. For Philip, being one of the seven and a deacon, did not have authority by his laying on of hands to give the Holy Spirit. That this is true, and that he did not receive the Spirit of miracles, see how he says that, seeing powers and signs being done, he was amazed, and came up asking for this. [CHRYSOSTOM]
Acts 8:16-17 For they had not yet fallen upon any of them; they had only been baptized in the name of the Lord Jesus Christ. Then they laid their hands on them, and they received the Holy Spirit.
It is obvious that those baptized by Philip in Samaria had not received the Holy Spirit, because they did not have such a gift; since he, as we said, was one of the seven. For these men received power to do miracles, but not to give the Spirit to others; for this was the special privilege of the apostles. Moreover, Philip did not confer the Spirit upon those baptized by him, either out of respect to the apostles. For not that he was worthless and unworthy (although he himself is recorded as having done miracles in healing diseases and casting out demons), but because he did not wish this gift to be present to them, as they were not in a prime condition fit to receive the Spirit, wherefore also Simon, having been baptized by him, thinking in the prime of his flesh to obtain from the apostles the power by giving money, that he might give the Holy Spirit by the laying on of hands to whomever he wished. [AMMONIUS]
Acts 8:18-19a Now when Simon saw that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money, saying, “Give me also this authority, that whoever I lay hands on may receive the Holy Spirit.”
This wicked man Simon, offering the money not out of faith that this would come to him, but so that this might be a source of gain and an occasion for acquiring money, he came up, therefore, having received such favor, to become wealthy through signs, performing acts by demons according to his former delusion, that is, testing the apostles, he did this, wishing to cast an accusation. Therefore he hears: “You have neither part nor portion in this matter; for your heart is not right before God. Repent therefore, if indeed that you may be forgiven of your sin.” (Acts 8:20-21) For Peter foreknew that he would not turn to repentance. Therefore he says, “that you may be forgiven of your sin.” For the phrase “Pray for you” (Acts 8:22) did not imply repentance and return, but only because of devotion he said this; since where are the tears and the confession? This indicates that the matter is hard to achieve and requires great repentance of those who sin against the divine gift itself, into which Simon likewise erred, submitting silver in regard to the operations of the Holy Spirit.
That the sharing of the Holy Spirit is given not for money nor to hypocrites, but to those holy through faith; in which matters concerning the hypocrisy and rebuke of Simon.
Acts 8:19b-25 But Peter said to him, “May your silver perish with you, because you thought the gift of God could be obtained with money. You have neither part nor portion in this matter; for your heart is not right before God. Repent therefore of this your wickedness, and pray to the Lord that, if perhaps, the intention of your heart may be forgiven. For I see that you are in the irritation of bitterness and in the bond of iniquity.” Then Simon answered and said, “Pray to the Lord for me, that none of the things which you have spoken may come upon me.” Those who, testifying and speaking the word of the Lord, returned to Jerusalem, and they preached the gospel to many villages of the Samaritans.
“ Your silver perish with you .” This is not spoken as if to one being forgiven, but as disciplining, one might say: “Let your money perish with your choice.” Peter does not now punish Simon as he formerly punished Ananias, in order to show that faith is not compelled, but in order also to introduce the elements of repentance. For to rebuke, to speak what is in the heart, and for that man to confess that he is guilty, is necessary for correction. For the saying, “ Pray for me ,” is that of one confessing, even if it was not spoken from a right and wholehearted disposition. [CHRYSOSTOM]
That God grants salvation to the good and faithful is clear from the account concerning the eunuch.
Acts 8:26-32a An angel of the Lord spoke to Philip, saying, “Rise and go toward the south to the road that descends from Jerusalem to Gaza; this is a desert.” And he rose and went. And behold, a man of Ethiopia, a eunuch, a court official of Candace, queen of the Ethiopians, who had charge of all her treasury, had come to Jerusalem to worship; he was returning and sitting in his chariot and was reading the prophet Isaiah. And the Spirit said to Philip, “Draw near and join this chariot.” So Philip ran up and heard him reading the prophet Isaiah, and said, “Do you understand what you are reading?” And he said, “How can I, unless someone guides me?” And he invited Philip to come up and sit with him. Now the passage of Scripture he was reading was this.
For what reason does an angel not appear to the eunuch but instead leads him to Philip? Because perhaps he would not have believed, but would have been more terrified. For he was not like Cornelius.
" go toward the south ." He would not have been going from Jerusalem toward the south, but toward the north; but from Samaria, where Philip of the seven was residing and teaching then, the road is toward the south.
He said, however, " this is a desert ," so as not to fear the oversight of the Jews.
The women of Ethiopia, who obeyed her, among whom one in succession was Candace : whose eunuch was over the chamber of the royal treasures. It should be known that the Ethiopians call every king's mother Candace: for the Ethiopians do not mention a king's father, but they hand them down as if true sons of the sun: and they call the mother of each one Candace.
Acts 8:32b-36a Like a lamb led to the slaughter, and like a sheep before its shearer is silent, so he does not open his mouth. In his humiliation his judgment was taken away. Who will declare his generation? For his life is taken from the earth. And the eunuch answered Philip, "I urge you to tell me, about whom does the prophet say this? About himself, or about someone else?" Then Philip opened his mouth, and beginning from this Scripture he proclaimed to him the good news about Jesus. As they were going along the road, they came to some water, and the eunuch said.
From this point the voluntary act of the Savior is signified in the trial of those being allotted with. For as a sheep led to sacrifice, or a lamb before the one who shaves it (forced and subdued, it does not even have the capacity to moan), so he was silent willingly in his suffering. (see Isa. 53:7-8) [THEODORE OF HERACLEA]
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]
Therefore this is Jesus, and Philip proclaims this Scripture to the eunuch, that it is fulfilled in him; and the eunuch, having believed and immediately baptized, was sent to the regions of Ethiopia, proclaiming that which he himself had believed: that there is one God foretold by the prophets, and that this One’s Son has already been made present according to humanity, and was led as a sheep to the slaughter, and the other things which the prophets say about him. And here the prophecy is fulfilled that says, “Ethiopia will hasten her hand to God.” (Ps. 68:31) [EUSEBIUS]
Acts 8:36a-38 Behold water; what prevents me from being baptized? Philip said, If you believe with your whole heart, you may. The eunuch answered and said, I believe that Jesus Christ is the Son of God. He ordered the chariot to stop; and both went down into the water, Philip and the eunuch, and he baptized him.
It should be observed that great zeal existed among Christians entirely for the sensible [αἰσθητὸν 1 ] baptism. Since what is given is twofold, sometimes through water, sometimes in the Holy Spirit and fire, they did not despise the more bodily one on account of the superiority of the baptism in the Spirit. For this also contributes to salvation and to the resurrection of the body. [DIDYMUS]
Acts 8:39-40 When they came up out of the water, the Spirit of the Lord seized Philip, and the eunuch did not see him any longer. For he was going on his way rejoicing. But Philip was found at Azotus. And as he passed through he was preaching the gospel to all the towns until he came to Caesarea.
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 2 . It is further shown that the journey was long if he was found at Azotus. For there he placed him where it was fitting that he should afterward preach, and from there to depart into Caesarea, his country. [CHRYSOSTOM]
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Translator notes for Acts chapter 8.
1. Αἰσθητόν is an Ancient Greek adjective/noun meaning "perceptible by the senses" "sensible" or "perceptible". It refers to things that can be known through sight, sound, touch, taste, or smell, as opposed to intellectual or intelligible objects.
2. Oecumenius draws this from Chrysostom, but there doesn’t appear to be an explicit link of Philip in Acts to specific prophecies in Ezekiel or Habakkuk. The miraculous, sudden transport of Philip by the Spirit from the Gaza road to Azotus is noted as a parallel to the experiences of the prophets (that is, 1 Kings 18:12; 2 Kings 2:16).