TRV
John Chrysostom
Nicene & Post-Nicene · AD 325–500 · 7,356 passages across 56 books
Commentary
Acts 8:1
· 2 passages
And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.
"And they were all scattered abroad throughout the region of Judea and Samaria." And now without scruple they had intercourse with Samaria, whereas it had been said to them, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not." "Except the Apostles," it says: they, in this way also, wishing to win the Jews, but not to leave the city, and to be the means of inspiring others with boldness.
"The persecution," say you, "gained strength." True, but at that very time to men possessed before by a hostile power it brought deliverance. For it planted the miracles like a stronghold, in the heart of the enemy's country. Not even the death of Stephen quenched their rage, nay, increased it rather: it scattered wide the teachers, so that the greater became the discipleship.
Acts 8:2
And devout men carried Stephen to his burial, and made great lamentation over him.
"And devout men," it says, "carried Stephen to his burial, and made great lamentation over him." If they were "devout," why did they "make great lamentation over him?" They were not yet perfect. The man was gracious and amiable: this also shows that they were men - not their fear alone, but their grief and lamentation. Who would not have wept to see that mild, that lamb-like person stoned, and lying dead? Fit eulogy to be spoken over his grave has the Evangelist recorded, in this one speech, "Lay not this sin to their charge." "And made," he says, "great lamentation over him."
Acts 8:3
As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.
"As for Saul, he made havoc of the Church, entering into every house, and haling men and women committed them to prison." Great was his frenzy: that he was alone, that he even entered into houses: for indeed he was ready to give his life for the Law. "Haling," it says, "men and women:" mark both the confidence, and the violence, and the frenzy. All that fell into his hands, he put to all manner of ill-treatment: for in consequence of the recent murder, he was become more daring.
Acts 8:4
Therefore they that were scattered abroad went every where preaching the word.
"Therefore they that were scattered abroad went everywhere preaching the word." But I would have thee admire how even in a season of calamity they neglected not the preaching.
Acts 8:5-8
· 2 passages
Then Philip went down to the city of Samaria, and preached Christ unto them.
"And there was joy." And yet there had been "great lamentation": true; but mark again the good.
"Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city." "Hearing and seeing the miracles which he did." Just as in the case of Moses by contrast with the magicians the miracles were evident miracles, so here also. There was magic, and so these signs were manifest. "For unclean spirits came out of many that were possessed with them"; for this was a manifest miracle - not as the magicians did: for the other (Simon), it is likely, bound men with spells - "and many," it says, "that were palsied and lame were healed." There was no deceit here: for it needed but that they should walk and work.
Acts 8:9-11
· 2 passages
But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one:
"And to him they all gave heed, saying, This man is the Power of God." And that was fulfilled which was spoken by Christ, "There shall come false Christs and false Prophets in My name." "And to him they had regard, because that of long time he had bewitched them with sorceries." And yet there ought to have been not one demoniac there, seeing that of a long time he had been bewitching them with sorceries: but if there were many demoniacs, many palsied, these pretences were not truth.
"But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria." Observe another trial, this affair of Simon. "Giving out," it says, "that he was himself some great one. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries." "Of a long time" was the malady, but this man (Philip) brought them deliverance.
Acts 8:12-13
· 2 passages
But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.
But Philip here by his word also won them over, discoursing concerning the kingdom of Christ. "And Simon," it says, "being baptized, continued with Philip": not for faith's sake, but in order that he might become such as he. And how came he to baptize Simon also? Just as Christ chose Judas. And "beholding the signs" which he did, forasmuch as the others did not receive the power of working signs he durst not ask for it.
But why did they not correct him instantly? They were content with his condemning himself. For this too belonged to their work of teaching. But when he had not power to resist, he plays the hypocrite, just as did the magicians, who said, "This is the finger of God." And indeed that he might not be driven away again, therefore he "continued with Philip," and did not part from him.
Acts 8:14-17
· 4 passages
Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:
"Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost." And yet great signs had been done: how then had they not received the Spirit? They had received the Spirit, namely, of remission of sins: but the Spirit of miracles they had not received. "For as yet He was fallen upon none of them: only they were baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost." For, to show that this was the case, and that it was the Spirit of miracles they had not received, observe how, having seen the result, Simon came and asked for this.
But how came it that in the case of the Samaritans this did not happen, but, on the contrary, neither before their baptism nor after it was there any controversy, and there they did not take it amiss, nay, as soon as they heard of it, sent the Apostles for this very purpose? True, but neither in the present case is this the thing they complain of; for they knew that it was of Divine Grace: what they say is, Why didst thou eat with them? Besides, the difference is not so great for Samaritans as it is for Gentiles.
"But they," it says, "having come down, prayed for them that they might receive the Holy Ghost: for as yet He was fallen upon none of them. Then laid they their hands upon them, and they received the Holy Ghost." Seest thou that it was not to be done in any ordinary manner, but it needed great power to give the Holy Ghost? For it is not all one, to obtain remission of sins, and to receive such a power. By degrees it is, that those receive the gift.
Why had not these received the Holy Ghost, when baptized? Either because Philip kept this honor for the Apostles; or, because he had not this gift to impart; or, he was one of the Seven: which is rather to be said. Whence, I take it, this Philip was one of the Apostles. But observe; those went not forth: it was Providentially ordered that these should go forth and those be lacking, because of the Holy Ghost: for they had received power to work miracles, but not also to impart the Spirit to others: this was the prerogative of the Apostles.
Acts 8:18-19
· 2 passages
And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money,
"And when Simon saw that through laying on of the Apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost." He would not have said, "And having seen," unless there had been some sensible manifestation. "Then laid they their hands on them," etc. Just as Paul also did, when they spake with tongues. Observe the execrable conduct of Simon. "He offered money," with what object? And yet he did not see Peter doing this for money. And it was not of ignorance that he acted thus; it was because he would tempt them, because he wished to get matter of accusation against them.
It was a twofold sign: both the giving to those, and the not giving to this man. Whereas then this man ought, on the contrary, to have asked to receive the Holy Ghost, he, because he cared not for this, asks power to give It to others. And yet those received not this power to give: but this man wished to be more illustrious than Philip, he being among the disciples! "He offered them money." What? had he seen the others doing this? had he seen Philip? Did he imagine they did not know with what mind he came to them?
Acts 8:20-21
· 3 passages
But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.
"For thine heart is not right in the sight of God." Dost thou see how he does all of malice? To be simple, however, was the thing needed. Dost thou observe how on all occasions they are clean from money?
"Thy money with thee to perdition": since thou hast not used it as it ought to be used. These are not words of imprecation, but of chastisement. "To thee," he says, be it to thee: being such. As if one should say, Let it perish along with thy purpose. Hast thou so mean conceptions of the gift of God, that thou hast imagined it to be altogether a thing of man? It is not this. Wherefore also Peter well calls the affair a gift: "Thou hast thought that the gift of God may be purchased with money."
"Thy money perish, because thou hast imagined that the gift of God is to be purchased with money." Why had not these received the Holy Ghost, when baptized? How was it then that they did not strike him dead, as they did Ananias and Sapphira? Because even in the old times, he that gathered sticks on the sabbath-day was put to death as a warning to others and in no other instance did any suffer the same fate. So too on the present occasion, "Peter said to him, Thy money perish, because thou hast imagined that the gift of God is to be purchased with money."