Acts 8)

1: And Saul was approving of his taking off (= to lift out, take away. This clause belongs in the previous Chapter).

8:-1–11:30. Ministry of Peter and Others in the Land.

E  F¹  8:-1-3. Persecution in Jerusalem.
    G¹  8:4. Believers scattered.
     H¹  8:5-40. Ministry at Samaria, &c.
   F²  9:1,2. Persecution by Saul.
    G²  9:3-19-. Saul converted.
     H²  9:-19-22. Ministry at Damascus.
   F³  9:23-30. Persecution of Saul.
    G³  9:31. Assemblies multiplied.
     H³  9:32–10:48. Ministry at Lydia, &c.
   F4  11:1-17. Dissension in the Assemblies.
    G4  11:18. Peace restored.
     H4  11:19-30. Ministry at Phenice, &c.

And in that day there arose a great persecution against the church which was at Jerusalem; and they were all scattered abroad (Gr. diaspeirõ. Cp. diaspora. Jas.1:1. 1 Pet.1:1) throughout the disticts of Judaea and Samaria, except the apostles (they remained at the center of affairs, to watch over the infant assemblies. Cp. v.14).
2: And pious men carried Stephen to his burial (Lit. carried away together), and made great lamentation over him.
3: But Saul, he made havoc of the church (laid waste), entering into house by house, and dragging men and women (they also served. Cp. 1:14; 5:14) committed them to prison.

4: They therefore indeed were scattered abroad (for spreading of God's Word) went every where (Lit. passed through) preaching the word (Gr. evangelizõ = to announce a joyful message; having regard to the mutter announced [not the matter]).

5-40. Ministry at Samaria, &c.

H¹  I¹  5-25. Samaria.
    I²  26-40. In the South.

5-25. Samaria.

I¹  j  n  5-. Phillip
        o  -5. His message.
         p  6-. Heed given.
          q  -6,7. Cause.
           K  8. Phillip's ministry. Result.
    j  n  9-. Simon.
        o  -9. His message.
         p  10,11-. Heed given.
          q  -11. Cause.
           K  12-25. Phillip's ministry. Result.

5: Then Philip (= lover of horses. A good friend of Stephen) went down to the city of Samaria (= watchtower),

and preached the Messiah to them (Gr. kêrussõ = to proclaim [as a herald], from kêrux, a herald; without reference to the matter proclaimed; and without the idea of teaching).

6: And the crowds with one mind gave heed to those things spoken by Phillip,

hearing and seeing (Lit. in that they heard and saw) the signs which he was doing (The Holy Spirit was doing it through him).
7: For unclean spirits (= Demons, or evil spirit-beings), crying with loud voice (they were screaming), came out of many that were possessed with them: and many paralytic, and that were lame, were healed (Gr. therapeuõ = to wait upon, minister to [as a doctor does]; hence = to heal; to render voluntary service and attendance. Phillip a can do type person through which the Holy Spirit could work. There is always a purpose for a miracle).

8: And there came to be great joy in that city.

9: But there was a certain man (or some one), called (Lit. by name) Simon (= a hearing. From the house of Satan. Even claimed to be God. Performed quite a little "church" service), which before-time in the city used sorcery (Lit. before was practicing magic [Gr. mageuõ, to act as a magos. Cp. 13:6,8. Matt.2:1,7,16), bewitching the nation of Samaria (Gr. existêmi, to drive out one's senses. In middle voice, to be amazed. Cp. 2:7,12. Mark 3:21. 2 Cor.5:13.),

saying that himself was a certain great one:

10: To whom they all gave heed, from the least to the greatest (Lit. little to great), saying, “This one is the great power of God.” (He thus assumed to be the Divine Logos. They were having revival meetings. Cp. 1 Cor.1:24. Comparing any man to God is dangerous. He would compare to those who use magic from pulpits today. You can also compare him to the drug pushers that control their victims' lives.)
11: And to him they had regard (same word as "gave heed" in vv.6,10),

because that of long time he had bewitched (Lit. because of their being bewitched) them with magical arts (cp. v.9. It was all fake side-shows, tent shows).

12-25. Phillip's Ministry. Result.

K  r  12. Baptisms.
    s  13. Simon's baptism.
     t  14. Apostle's visit.
   r  15-17. Holy Spirit given.
    s  18-24. Simon's offer.
     t  25. Apostle's return.

12: But when they believed (Gr. pisteuo = to have faith in. Here with dative of person or thing believed) Philip preaching the things (the text omits) concerning the kingdom of God (see CB appendix 112,114), and the name of Jesus the Christ, they were baptized, both men and women. (The people heard of the real power of God, and Simon lost his crowd.)

13: Then Simon himself also believed: and when he was baptized, he was continuing with Philip, and was amazed, beholding the miracles and signs (the A.V. reverses the translation here. "miracles and signs" should be "signs and powers, or mighty works". The text adds "great") which were done. (He wanted to learn how to use he power for himself. He didn't realize it wasn't Philip's power.)

14: Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent (Gr. apostelõ = to send forth, or off, or away from [as a messenger], or with a commission], the sender remaining behind; implying authority on the part of the sender. Hence used of prophets; and the Noun, "apostle", denotes one thus sent) to them Peter and John:

15: Who, when they were come down, prayed (Gr. proseuchomai = to pray to. It is restricted to prayer to God) concerning them, that they might receive the Holy Spirit (just like on Pentecost day):
16: {For as yet He (i.e. the Holy Spirit) was fallen upon no one of them: only they had been baptized in the name of the Lord Jesus.}
17: Then laid they their hands upon them, and they were receiving the Holy Spirit. (Simon thought that this would be a neat act to add to his bag of tricks. He probably was already thinking of buying a bigger tent.)

18: And when Simon saw that through laying on of the apostles' hands the Holy Spirit is given (both articles, because referring to what has already been spoken of in v.15), he offered them money, (You cannot buy the power of God.)
19: Saying, “Give me also this authority (Gr. exousia, also means delegated power; the liberty and right to put forth power), in order that on whomsoever I lay hands, he may receive the Holy Spirit.”
20: But Peter said to him, “Your money perish with you (Lit. be unto destruction, See John 17:12. Peter's indignant words are an instance of Fig. Apodiõxis, or Detestation = an expression of feeling by the way of detestation. He's cutting him down to size. He's calling him a fake), because you have thought to purchase the free gift of God may be purchased through money. (This Simon is the origin of The English word simony. Simony is the buying or selling of God's power. Don't do it!)
21: You have not part nor lot in this reckoning: for your heart is not right in the eyes of God.
22: Repent (Gr. metanoeõ = to change one's mind, always for the better, and morally. Not merely to forsake sin, but to change one's apprehension regarding it. It answers to the Latin resipisco = to recover one's senses, to come to one's self) therefore of this your wickedness, and pray (Gr. deomai = to want, lack, or need; then, to make known one's need; hence to supplicate, beseech) to God, if perhaps the thought of your heart shall be forgiven you (Gr. aphiêmi = to send off, or away from one's self [in any manner]; hence, to dismiss).
23: For I see that you are in the gall (cp. Deut.29:18) of bitterness (cp. Rom.3:14. Eph.4:31. Heb.12:15), and in the bond (a medical word for a ligature. Cp. Eph.4:3. Col.2:19.3:14. Your bound up by the sin of jealousy) of iniquity.” (Gr. ponêros = full of labors and pains in working mischief; evil intent; grudging, in connection with the idea expressed in the "evil eye")
24: Then answered Simon, and said, “Pray you all to the Lord for me, that not one of these things which you all have spoken come upon me.” (He was disingenuous. From this incident comes the term "simony" for traffic in sacred things. "Simony" in human history: Simon buried himself to prove he was like God. He still lays buried! He did not resurrect like Jesus )

25: And they (Lit. they indeed therefore), when they had fulfilled their testimony and spoke the word of the Lord, returned to Jerusalem, and evangelized (see v.4) in many villages of the Samaritans. (Once John had wished to call down fire from heaven on a Samarian village. Luke 9:54)

8:26-40. In the South.

I²  u¹  26. Philip. The Angel's command.
     v¹  27,28. The Eunuch. Reading.
    u²  29,30. Philip. The Spirit's command.
     v²  31-34. The Eunuch. Questions.
    u³  35. Philip. Preaching.
     v³  36-38. The Eunuch. Baptism.
    u4  39,40. Philip. Caught away.

26: But an angel of the Lord spoke to Philip, saying, “Arise, and down to the south to the way that goes down from Jerusalem to Gaza (one of the 5 cities of the Philistines; destroyed by Alexander), which is desert.

27: And he arose and went: and, behold, a man of Ethiopia, an eunuch a potentate of Candace (a title of the queens of Ethioia) queen of the Ethiopians (only here, Matt.12:42. Luke 11:31. Rev. 18:7), who was over all her treasure (Gr. gaza), and had come to Jerusalem for to worship (Gr. proskuneõ = to prostrate oneself [in reverence], do homage. Here in this verse we have a further opening of God's Word to ALL peoples),
28: Was returning, and sitting upon his chariot read Isaiah the prophet (i.e. a scroll. Shows wealth. Not many could afford this). 29: Then the angel said to Philip, “Go near, and join yourself to this chariot.” (= cleave to [Gr. Pass. of Kollaõ = glue together])
30: And Philip ran to that place to him, and (Lit. having run up) heard him read the prophet Isaiah, and said, “Do you Understand what you read?”

31: And he said, “How can I, except if some one should lead me in the way?” And he be sought Philip that he would come up and sit with him.
32: Now the context of the scripture which he read was this (Quoted from Isaiah.53:7, almost word for word from the Septuagint), “He was led as a sheep to the slaughter; and like a lamb voiceless before the one shearing him (reference to the approaching Passover. This was the title for our Lord [i.e. "Lamb of God" for that dispensation), so opened He not His mouth:
33: In His low estate (referring to the whole period of His life on earth) His judgment was taken away (Gr. krisis = a separating, a judgment, especially of judicial proceedings. Our English word "crisis" means a turning-point): and who shall tell His posterity? because His life is taken from the earth.”

34: And the eunuch answered Philip, and said, “I pray you, concerning whom speaks the prophet this? of himself, or of some other man?”

35: But Philip opened his mouth (a Hebraism), and began from this scripture, and preached to him . (See Isa.53:9-12. Those few Scriptures with Philip's witness was enough to convince him)

36: And as they went down their way, they came to a certain water: and the eunuch said, “Behold, here is water; what does hinder me to be baptized?”
37: (most texts omit this verse. The R.V. puts it in the margin) And Philip said, “If you believe out off all your heart, you may.” And he answered and said, “I believe that Jesus Christ is the Son of God.”
38: 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. (see v.12)

39: 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: for (supply Ellipsis, "taught by the Spirit, he needed him not') he went his way rejoicing.
40: But Philip was carried to, and found to Ashdod (= a stronghold. See Josh.11:22): and passing through he preached in all the cities, till he came to Caesarea (not Cœsarea Phillippi [Matt.16:13],but the place on the coast, between Carmel and Joppa. It was built by Herod, and called Cœsarea Sebaste, in honor of Augstus [Gr. Sebastos] Cœsar. Herod built a mole or breakwater, so as to make a harbor [Josephus, Ant.XVI, v.1]. It was assigned to Judah, but never subdued by the Israelites. But the teaching of Christ conquered where armies had failed!).

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