Bible Groups - Digests of Bible Commentaries

The Acts of the Apostles - Chapter 8

Revised 2014

1 Saul introduced gradually - only later are we told how strongly he persecuted the Church (8:3, 22:4, 26:9-11). Does “all” refer to all the Christians in Jerusalem, or only the Hellenists? Perhaps the Hebrew Christians were less disrespectful of the Temple and Law? We are only told about the activities of the Hellenists. The expansion out from Jerusalem is started by the persecution. Although we are not told about other areas, many scholars now suspect that the list of nations at Pentecost (2:7-11) were converted by missions from Jerusalem, since all are areas Paul did not visit.
3 Saul, a pupil of Gamaliel, saw that the Christian movement contained seeds of divergence from Judaism, as did Stephen. Saul took on the task of crushing those who detracted from the importance of Temple and Law, his vehemence showing how difficult it was for a Jew at that time to accept a Messiah who differed so greatly from what was expected. Would we have similar problems? Note that women too were important enough to be targeted.
4 The persecution has the opposite effect from that desired - God uses various means to achieve his aims, stated by Luke in 1:8. And the scattered Christians continue preaching, they are not discouraged.
5 Samaria was regarded with contempt by Jews, the “lost sheep” of Israel, but Luke mentions Samaritans with approval several times (1 of the 10 lepers, Lk 17:16, the good Samaritan, Lk 10:30-37). The Samaritans are not Gentiles - indeed they claimed their religion to be the ancient religion of Israel, and it was the Judeans who deviated. The radical Hellenists were ideally suited to evangelise marginalised Samaria and invite them into the restored people of God. The mission to Samaria also underlines Stephen’s gibe to the Sanhedrin about Abraham’s tomb at Shechem/Gerizim (in Samaria) as the only part of the promised land to which the Jews have title.
6 Philip heals and cures the lame and possessed. For Luke, controlling the community’s material possessions was a sign of the Apostles’ authority in faith matters too, and they have passed this authority to Philip and the other 6 “waiters at table”. “Hearing and seeing the signs” - the miracles made the words attractive.
8 “Joy” by Samaritans perhaps indicates understanding that they are not forgotten by God, even though they did not accept that the Jerusalem Temple was the only place to worship God.
9 Competition by belief! Several times Luke shows the superiority of Christian healing and other sign over mere magic. Christians healed by God’s power, emphasising God’s message. Magicians drew attention to themselves and their own “power”, and performed for money. Christians sought no money reward, they sell and share possessions (3:6). A warning, though, that we should not be drawn into magic.
12 Both men and women were baptised.
13 Simon had amazed the crowd, now he is amazed.
14 We are not told why the Jerusalem Church sent Peter and John - was it to check, or to confirm? This is the first recorded conversion of non-Jews, so it clearly was of considerable interest! Presumably they made sure the converts had been adequately instructed! Also the first of several journeys by Peter outside Jerusalem.
15 The first thing the Apostles do is pray. The apparent distinction made by Luke several times between Baptism and “receiving the Holy Spirit” is confusing, even though he makes it clear that the Holy Spirit is received in Baptism (2:38, 10:48?). Perhaps we should not read too much doctrinally into it - these are very early days. It may be that Luke is seeking to draw a parallel with Jesus’ public ministry after John Baptist baptised many - some followers of the Baptist then followed Jesus. But we should probably see the visit by Peter and John as confirming that the Samaritan Church is accepted into koinonia with the Jerusalem Church - a very significant event, and further confirming (after Philip’s signs) continuity between Jesus and the Gentile Churches. The Holy Spirit operates in and through the Church. John Paul II explains (Limerick, Cracow, 1979) that Confirmation makes a baptised person “ready to witness boldly to [Christ’s] resurrection and its redemptive power”.
16 How did anyone know they had not received the Spirit?? Note the formula “baptised in the name of the Lord Jesus” - probably a formula used by the early Church: eg “Do you believe in the Lord Jesus?” - assent is required before baptism. (For infant baptism, which is very old, assent is given by the parents and sponsors). Later the formula develops with the addition of the Father and Holy Spirit.
18 Hence simony, the buying/selling of spiritual powers/objects.
20 It is Peter who deals with Simon, not Philip. As with Ananias, Peter sees into Simon’s heart and judges.
25 Peter and John also now proclaim the good news to Samaritan villages.
26 The missionaries are sent hither and thither by God to preach the good news. Philip is a mere pawn in the Spirit’s programme, as is Peter later.
27 An important official, speaking Greek and clearly well off, with his own roomy chariot, with space for scripture scrolls, driver and guest. But to emphasise his physical status Luke refers to him from now on only as “the eunuch”. Ethiopia, the ancient land of Cush (Gen 2:13), is in Nubia, south of Egypt.
28 Reading was normally aloud - silent reading is more recent, Augustine was puzzled over Bishop Ambrose’s habit of silent reading. St John Chrysostom draws an important lesson: use every opportunity to read scriptures, even on a journey.
29 Again Philip is directed - this time by the Spirit. An important person for Philip to seek to “join” in his chariot.
30 Presumably Philip continued this conversation while running alongside the chariot - a memorable description by Luke.
31 The eunuch senses that there is a deeper meaning. We need the scriptures explained, their meaning is not self-evident. St Jerome: “unless you have a guide ... you cannot enter the holy scriptures”. “Everything to do with the interpretation of Scripture is ultimately subject to the judgement of the Church (Vatican II, Dei Verbum 12).
32 Is 53:7-8: Christians have applied this passage to Jesus from the earliest days.
33 Although the term “eunuch” could simply indicate his office, it is more likely that he was castrated, as many court officers were. As such he would be looked down on as worthless by Jews and excluded from full fellowship (Deut 23:1), so he can understand the humiliation Isaiah describes. Presumably a “God-fearer”: a sympathiser but not circumcised or observing strict Mosaic law. Note that the next phrase, “for the transgressions of my people” is omitted by Luke - atonement is not part of Luke’s theology.
35 Probably how early converts were catechised: starting with opening the scriptures (as on the road to Emmaus) and proclaiming the good news. Jesus is the fulfillment of what is written in the Prophets. The scriptures are important, including the OT, where the Jews’ up and downs counterbalances the almost uniform optimism of the NT, especially Acts.
36 Not only does Philip arrive just when the Eunuch is puzzling over Isaiah, but water appears at the right time on the wilderness road. Luke is keen to show that the spread of Christianity outside Judaism was at the instigation of God and in accord with his plan. Acts is a religious document, not strict history: the missions are impelled by the Spirit, not initiated by men. The Eunuch he could not be admitted as a Jew, physically and by Deut. So his question is sensible. But he believes without seeing the signs and wonders which helped others to belief - perhaps the first of those “who believe without seeing signs”?
37 A baptismal formula usually omitted as a later insertion: “I believe that Jesus Christ is the Son of God”.
38 In spite of Deut, Philip has no hesitation about admitting the Eunuch to the community of the renewed Israel. Perhaps also anticipates Isaiah’s eschatological benevolence towards eunuchs (Is 56:3-5) and Ethiopeans (Is 11:11)? Philip’s openness prepares us for the admission of Gentiles - so far the converts have been “near-Jews”, an “ingathering of the scattered people” of Israel. (Although this story could have been a description of the first Gentile conversion by Hellenists and remembered in that tradition. But Luke keeps the Eunuch’s religious status vague, in deference to Peter’s conversion of Cornelius).
39 No time for Philip to rejoice with the new Christian - he is snatched away by “the Spirit of the Lord” for further work. He had a choice when the angel told him to come to Gaza, but now he has none! The Eunuch continues on his way home, responding to his gift of faith by joy, and presumably - as Eusebius says - to spread the good news there - an “end of the world”. Also adds to the number of prominent people Luke includes as converts or assisting the Church, as well as the marginalised - including here a black african. Ethiopians were highly respected in antiquity for their piety and beauty, as well as militarily. His humility is seeking and accepting instruction contrasts with the reaction of Simon magus. Only questions and openmindedness, no objections or bargains!
40 Azotus is on the coast west of Jerusalem. So Philip continues the evangelisation “throughout Judea”. Later Paul visits Philip’s home in Caesarea (21:8), so it may have been his home town.