Acts8

Following Stephen's death, a great persecution scattered believers from Jerusalem, prompting Philip to preach Christ in Samaria, where many, including the sorcerer Simon, believed and were baptized. Peter and John were sent to impart the Holy Ghost, rebuking Simon for attempting to purchase this spiritual power. Later, Philip was divinely led to an Ethiopian eunuch, whom he instructed in scripture and baptized, before being supernaturally transported away.

Persecution Scatters the Church

and Sha’ul gave his approval to his murder. Starting with that day, there arose intense persecution against the Messianic Community in Yerushalayim; all but the emissaries were scattered throughout the regions of Y’hudah and Shomron.

Some godly men buried Stephen and mourned him deeply.

But Sha’ul set out to destroy the Messianic Community — entering house after house, he dragged off both men and women and handed them over to be put in prison.

However, those who were scattered announced the Good News of the Word wherever they went.

Philip Preaches in Samaria

Now Philip went down to a city in Shomron and was proclaiming the Messiah to them;

and the crowds were paying close attention to what Philip said, as they heard and saw the miraculous signs he was doing.

For many people were having unclean spirits driven out of them, shrieking; also many paralytics and crippled persons were being healed;

so that there was great joy in that city.

But there was a man named Shim‘on in the city who for some time had been practicing magic and astonishing the nation of Shomron, claiming to be somebody great.

Everyone gave heed to him, from the lowest to the highest, saying, “This man is the power of God called ‘The Great Power’.”

They followed him because for a considerable time he had amazed them with his magic.

But when they came to believe Philip, as he announced the Good News concerning the Kingdom of God and the name of Yeshua the Messiah, they were immersed, both men and women.

Moreover, Shim‘on himself came to believe; and after being immersed, he attached himself closely to Philip; and he was amazed as he saw the miraculous signs and great works of power that kept taking place.

Apostolic Confirmation and Simon Magus

When the emissaries in Yerushalayim heard that Shomron had received the Word of God, they sent them Kefa and Yochanan,

who came down and prayed for them, that they might receive the Ruach HaKodesh.

For until then he had not come upon any of them; they had only been immersed into the name of the Lord Yeshua.

Then, as Kefa and Yochanan placed their hands on them, they received the Ruach HaKodesh.

Shim‘on saw that the Spirit was given when the emissaries placed their hands on them, and he offered them money.

“Give this power to me, too,” he said, “so that whoever I place my hands on will receive the Ruach HaKodesh.”

But Kefa said to him, “Your silver go to ruin — and you with it, for thinking the free gift of God can be bought!

You have no part at all in this matter; because in the eyes of God, your heart is crooked.

So repent of this wickedness of yours, and pray to the Lord. Perhaps you will yet be forgiven for holding such a thought in your heart.

For I see that you are extremely bitter and completely under the control of sin!”

Shim‘on answered, “Pray to the Lord for me, so that none of the things you have spoken about will happen to me.”

Then, after giving a thorough witness and speaking the Word of the Lord, Kefa and Yochanan started back to Yerushalayim, announcing the Good News to many villages in Shomron.

Philip and the Ethiopian Eunuch

An angel of Adonai said to Philip, “Get up, and go southward on the road that goes down from Yerushalayim to ‘Azah, the desert road.”

So he got up and went. On his way, he caught sight of an Ethiopian, a eunuch who was minister in charge of all the treasure of the Kandake, or queen, of Ethiopia. He had been to Yerushalayim to worship;

and now, as he was returning home, he was sitting in his chariot, reading the prophet Yesha‘yahu.

The Spirit said to Philip, “Go over to this chariot, and stay close to it.”

As Philip ran up, he heard the Ethiopian reading from Yesha‘yahu the prophet. “Do you understand what you’re reading?” he asked.

“How can I,” he said, “unless someone explains it to me?” And he invited Philip to climb up and sit with him.

Now the portion of the Tanakh that he was reading was this: “He was like a sheep led to be slaughtered; like a lamb silent before the shearer, he does not open his mouth.

He was humiliated and denied justice. Who will tell about his descendants, since his life has been taken from the earth?”

The eunuch said to Philip, “Here’s my question to you — is the prophet talking about himself or someone else?”

Then Philip started to speak — beginning with that passage, he went on to tell him the Good News about Yeshua.

As they were going down the road, they came to some water; and the eunuch said, “Look! Here’s some water! Is there any reason why I shouldn’t be immersed?”

Not present in the manuscripts this translation follows.

He ordered the chariot to stop; then both Philip and the eunuch went down into the water, and Philip immersed him.

When they came up out of the water, the Spirit of the Lord snatched Philip away. The eunuch saw no more of him, because he continued on his way — full of joy.

But Philip showed up at Ashdod and continued proclaiming the Good News as he went through all the towns until he came to Caesarea.

Study Notes for Acts 8

Verse 1

The violent persecution following Stephen’s martyrdom, orchestrated by Saul, ironically served to fulfill Jesus’ command to spread the gospel beyond Jerusalem into Judea and Samaria (Acts 1:8).

Verse 2

The 'devout men' were likely Jewish believers who risked their own safety to provide Stephen with a proper burial, demonstrating honor and solidarity amidst the widespread hostility.

Verse 3

This verse emphasizes the intense zeal and destructive nature of Saul (later Paul) before his conversion, illustrating the depth of God’s grace in transforming him into the greatest missionary.

Verse 5

This Philip is one of the seven deacons (Acts 6:5), not the Apostle. His ministry in Samaria, a region viewed by Jews as ritually impure, marks the first major step in crossing ethnic boundaries with the gospel.

Verse 9

Simon represents false spiritual power, using 'sorcery' (magic arts) to gain influence. Luke contrasts his self-exaltation with the genuine, Christ-centered power demonstrated by Philip.

Verse 13

Simon’s belief appears superficial; he is captivated by the powerful signs and wonders, suggesting a focus on the miraculous power itself rather than true repentance and submission to Christ.

Verse 14

The sending of Peter and John ensured that the new Samaritan converts remained unified with the original Jewish church in Jerusalem, preventing schism and validating the expansion of the gospel.

Verse 15

The Holy Spirit’s delayed arrival (after baptism) in Samaria is unique; it demonstrated that the apostolic leaders held the authority to officially sanction the inclusion of non-Jewish groups into the church.

Verse 18

Simon’s attempt to purchase spiritual authority gives rise to the term 'simony,' which describes the sin of buying or selling church offices or spiritual gifts.

Verse 21

Peter exposes Simon’s corrupt motives, emphasizing that true participation in God’s kingdom requires a heart devoted to God, not personal gain or earthly power.

Verse 23

The metaphors 'gall of bitterness' and 'bond of iniquity' describe a state of profound moral corruption and spiritual slavery, confirming that Simon’s repentance was likely insincere.

Verse 26

The Spirit directs Philip from a successful mass revival in Samaria to a desolate road to reach a single individual, highlighting the importance of personal, directed evangelism in God’s plan.

Verse 27

The eunuch was a high official from Ethiopia (Kush) and a 'God-fearer,' having traveled to Jerusalem to worship. His conversion represents the gospel reaching the African continent and the 'ends of the earth' (Acts 1:8).

Verse 32

The scroll passage is Isaiah 53:7-8, one of the 'Servant Songs.' This specific text was pivotal in demonstrating how Jesus fulfilled the prophetic requirements of the suffering Messiah.

Verse 35

Philip’s method is the standard apostolic practice: beginning with the Old Testament scriptures to demonstrate that Jesus is the Christ, the central subject of prophetic history.

Verse 37

This verse, affirming the necessity of belief before baptism, is absent from most of the earliest Greek manuscripts but reflects the ancient church’s understanding of the prerequisite for Christian initiation.

Verse 39

Philip’s miraculous disappearance emphasizes the divine direction of the mission and leaves the newly converted eunuch, now filled with joy, to carry the gospel back to his homeland.

Verse 40

Azotus (Ashdod) and Caesarea were major Gentile centers on the coast. Philip establishes Caesarea as his new base, continuing the westward expansion of the gospel toward the Roman world.

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Acts8

Persecution Scatters the Church

Philip Preaches in Samaria

Apostolic Confirmation and Simon Magus

Philip and the Ethiopian Eunuch

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