8:1–3 Luke has just set up his account of the church’s witness beyond Jerusalem with two men who are (at this point) opposites: Saul, a zealous enemy of the church (Acts 7:58), and Stephen, the Christian who has just laid down his life as a witness to Jesus (7:60). In very different ways both men motivate the church’s growth, as God continues to build His Church in spite of persecution. The story of Saul and the events following Stephen’s death act as a backdrop for the Church’s efforts and Saul’s later, changed life (ch. 9). Acts 8:1–3 Acts (NAC)

8:1 his murder Saul’s support for the council’s vicious treatment of Stephen anticipates his passionate hatred for the Church (vv. 3; 9:1–2; Gal 1:13–14).

of Judea and Samaria The persecution scatters believers beyond Jerusalem. God uses this moment to spread the gospel of the salvation Jesus offers and His lordship (Acts 1:8).

except the apostles Since at this point the Church is centered in Jerusalem and the persecution is so intense there, the apostles remain there to continue to lead and support the Christian community.

8:3 house after house The early Christian community gathered for worship and meals in homes, likely the large residences of wealthy converts (compare 2:46; 5:42; 20:20).

both men and women Saul pursued Christians without mercy or discretion.

8:4–8 The gospel spreads to Samaria, as Jesus promised (1:8). In Jerusalem the Christian community has witnessed to fellow Jews, proclaiming the kingdom of God’s arrival in the risen Jesus and the outpouring of His Spirit, fulfilling the promises of the ot. In Samaria, they will reach Samaritans also.

8:4 who had been scattered Gamaliel had predicted that those who were against God would be scattered (5:37); the Church scatters, but instead of dying out like the religious leaders expect, it grows all the more.

8:5 Philip One of the seven Hellenistic (Greek-speaking and cultured) Jews elected to meet the material needs of the community. See 6:3–5; compare 21:8.

city of Samaria The spread of the gospel to the Samaritans represents an important advance in preaching the gospel to the ends of the earth (1:8).

Major Groups in Jesus’ Time Table

8:6 signs that he was performing As with Peter and Stephen, Philip’s message was accompanied by miracles attesting its validity and authority (compare Acts 2:43; 6:8).

Miracles in Acts Table

8:7–8 Luke (the narrator) lists the specific types of signs Philip performed. These signs demonstrate that Jesus has power not only over the physical realm (as in Peter’s healing of the lame man; 3:6–10), but also over the supernatural realm.

8:9–11 Verses 9–11 present Simon as a direct challenger to, and counterfeit of, Jesus’ claims. Simon practiced magic, drew praise and perhaps even worship from the people, and claimed to be great (v. 9).

8:10 paying attention The Greek term used here, prosechō, also occurs with reference to Philip in (v. 6) and later to Lydia (16:14). In each case it describes attentive listening that leads to acceptance of the message of the gospel.

that is called ‘Great.’ The people of Samaria gave Simon this title because they believed his sorcery was somehow associated with God’s own power.

8:12 they believed The truth of the gospel of Jesus and the power of His Spirit overcome the Samaritans’ enchantment with Simon and his sorcery.

kingdom of God See note on 1:3

name of Jesus Christ See note on 3:6.

were being baptized The Samaritans publicly identify themselves with Jesus and His Church. See note on 2:38; compare John 4:21–24.

8:13 Simon Even Simon is convinced of Jesus’ lordship by the power of Philip’s message and miracles—although he will prove to be ignorant of its true significance (compare Acts 8:20–23).

8:14 Peter and John The Church sends Peter and John to confirm the acceptance of the Samaritan believers into the Christian community.

8:15 Holy Spirit The Spirit Himself affirms that the Samaritan believers belong fully to the community of believers. See 2:38.

Pneuma Word Study

8:17 they placed their hands on them The distinct separation in time between new Christians’ baptism and the Holy Spirit coming to indwell them through the apostles laying hands on them (v. 18) only occurs here in Acts (although something similar occurs with a group of John the Baptist’s disciples; 19:1–6). This may be so that the apostles have an opportunity to officially endorse the Samaritan believers as fully continuous with the ministry and mission of the church in Jerusalem, according to Jesus’ promise (1:8).

8:18 offered them money Simon grossly misunderstands the Spirit’s power, the apostles’ ministry, and the character of Jesus and His kingdom.

8:19 Give to me also this power Simon shows he has not genuinely understood or submitted to the lordship of Jesus Christ. He is interested in possessing the apostles’ power rather than embracing their message.

8:20 gift of God Meaning the Holy Spirit (see 2:38; 10:45).

8:21 no part or share Peter excludes Simon from the Church and its ministry.

your heart is not right Peter discerns Simon’s true motives through Simon’s actions.

8:22 repent Even as Peter condemns Simon, he still holds out hope to him if he will genuinely turn from his sin and ask the Lord for forgiveness.

8:24 You pray to the Lord Simon understands the gravity of Peter’s words, but Luke does not report whether Simon ever truly repented. Simon’s statement could be understood as him seeking to avoid the Holy Spirit being against him, not necessarily him seeking Christ.

8:25 villages of the Samaritans Compare 1:8; 8:4–5.

8:26–40 God continues to show that his mission is to all people by accepting an Ethiopian eunuch as a Christian. This man’s identity—both ethnically distant from Israel and possibly sociologically distinct and marginalized as a eunuch (see Deut 23:1)—shows God’s concern for all people.

8:26 angel See note on Acts 5:19.

road This desert road was a major trade highway connecting Israel and the key Mediterranean ports of the area (including Caesarea, Joppa, and Gaza). Travel without protection was risky in first-century Palestine, even on major trade highways (compare Luke 10:25–37).

8:27 an Ethiopian eunuch An official employed by the queen of a kingdom in Africa south of Egypt (not necessarily in modern-day Ethiopia). Eunuchs often served in royal courts (compare Esth 2:3).

to worship in Jerusalem This suggests that the eunuch is a convert to Judaism.

8:28 the prophet Isaiah See Acts 8:32.

Jesus’ Fulfillment of Old Testament Prophecy Table

8:31 guide me His humbleness and willingness to seek answers creates an opportunity for Philip to guide him into the knowledge of Jesus’ identity as the promised Messiah.

8:32–33 The eunuch was reading Isa 53:7–8 in the Septuagint (the ancient Greek translation of the ot). This passage is about Yahweh’s Suffering Servant; it is one of the key Messianic passages in the ot.

8:32 like a sheep This passage about the Suffering Servant relates his death to Israel’s sacrificial system (compare Isa 53:7 and note). The voluntary submission of the Suffering Servant to death would atone for sin and vindicate his innocence (compare Isa 53:12 and note).

8:33 justice was taken from him Isaiah proclaims that the Messiah was grossly mistreated, and His death was unjust. Through this injustice, the one without guilt would bear the punishment for His guilty people (compare Isa 53:10 and note).

Who can describe his descendants In the original Hebrew text, this describes the Suffering Servant symbolically taking on the role of the exiled Israelites. In the ancient Greek version being quoted here this idea is framed as a rhetorical question that hints at that destitute state of the servant—he will have nothing, not even descendants, in his death (compare Isa 53:10).

8:35 good news Philip used the fourth Suffering Servant song (Isa 52:13–53:12) to explain the gospel of Jesus’ sacrificial death, victorious resurrection, and the significance of Jesus’ actions for all people (compare note on Isa 53:10). In answer to the eunuch’s question (Acts 8:34), Philip would have explained that the prophet is speaking about an individual suffering servant, who takes on the sin of all of humanity (Isa 53:12). He would have then connected the suffering servant prophecy (Isa 52:13–53:12) to Jesus.

8:36 some water After Philip’s message, the necessary element (water) is presented for the eunuch to demonstrate his allegiance to Christ.

What prevents me The eunuch, who is not Jewish, wonders if any barrier remains to prevent his identification with Jesus and reception of the blessings of His work.

8:38 into the water The Greek phrasing used here may be meant to emphasize Philip’s spiritual solidarity with the eunuch: both of the men enter the water together, and both come up out of it together (Acts 8:39).

8:39 carried Philip away Compare 1 Kgs 18:12; 2 Kgs 2:16.

rejoicing The eunuch’s journey from confusion to joy displays the Spirit’s transforming power. Both the Gospel of Luke and Acts often emphasize this characteristic in the lives of believers (e.g., Luke 1:14; 24:52; Acts 5:41).

Chairō Word Study

8:40 found himself at Azotus The city of Ashdod, which is along the coast of the Mediterranean Sea.

he came to Caesarea Philip moves on to proclaim the gospel up the Mediterranean coast. Caesarea had been a key city for Herod the Great, with a substantial Gentile population and a major port.