Stephen's remarkable charity THE ACTS. towards his murderers. ties with which the mind of this blessed man was endued, proceeded from that HOLY GHOST, of whose influences his mind was full. The prayer therefore shews most powerfully the matchless benevolence of GOD. Even these most unprincipled, most impious, and most brutal of all murderers, were not out of the reach of HIS mercy! His Spirit influenced the heart of this martyr to pray for his destroyers; and could such prayers fail? No: Saul of Tarsus, in all probability, was the first fruits of them. St. Augustine has was, the martyrdom of Stephen; a man, of whom the sacred most forcibly the amiable, forgiving spirit of the martyr; writings give the highest character, and a man who illustrated || yet we must not forget that this, and all the excellent qualithat character in every part of his conduct. Stephen is generally called the proto-martyr, i. e. the FIRST martyr or witness, as the word paprup implies; the person who, at the evident risk and ultimate loss of his life, bears testimony to TRUTH. This honour, however, may be fairly contested, and the palm at least divided between him and John the Baptist. The martyrdom of Stephen, and the spirit in which he suffered, have been an honour to the cause for which he cheerfully gave up his life, for eighteen hundred years. While Christianity endures, (and it will endure till time is swal-properly remarked, Si Stephanus non orasset, ecclesia Paulowed up in eternity) the martyrdom of Stephen will be the model, as it has been, for all martyrs, and a cause of triumph to the church of God. 3. I cannot close these observations without making one remark on his prayer for his murderers. Though this shews lum non haberet. If Stephen had not prayed, the church of Christ could not have numbered among her saints, the apostle of the Gentiles. Let this example teach us at once the spirit that becomes a disciple of Christ, the efficacy of prayer, and the unbounded philanthropy of God. CHAPTER VIII. A general persecution is raised against the church, 1. Stephen's burial, 2. Stephen's burial, 2. Saul greatly oppresses the followers of Christ, 3-4. Philip the deacon goes to Samaria, preaches, works many miracles, converts many persons, and baptizes Simon the sorcerer, 5—13. Peter and John are sent by the apostles to Samaria, they confirm the disciples, and by prayer and imposition of hands they confer the Holy Spirit, 14-17. Simon the sorcerer seeing this, offers them money, to enable him to confer the Holy Spirit, 18, 19. He is sharply reproved by Peter, and exhorted to repent, 20-23. He appears to be convinced of his sin, and implores an interest in the apostles' prayers, 24. Peter and John having preached the gospel in the villages of Samaria, return to Jerusalem, 25. An angel of the Lord commands Philip to go towards Gaza, to meet an Ethiopian eunuch, 26. He goes, meets and converses with the eunuch, preaches the gospel to him, and baptizes him, 27-38. The spirit of God carries Philip to Azotus, passing through which, he preaches in all the cities till he comes to Cæsarea, 39, 40. the church which was at Jerusalem; A. and they were all scattered abroad throughout the regions of Judea cir. CCII. 4. A. M.cir. 4036. A a ND Saul was consenting unto his death. And at that time cir. CCII. 4. there was a great persecution against b M. cir. 4036 A. D. cir. 32. NOTES ON CHAP. VIII. Verse 1. Saul was consenting unto his death] So inveterate was the hatred that this man bore to Christ and his followers, that he delighted in their destruction. So blind was his heart with superstitious zeal, that he thought he did God service by offering him the blood of a fellow-creature, whose creed he supposed to be erroneous. The word GUVEudoxwv, signifies gladly consenting, being pleased with his murderous work! How dangerous is a party spirit, and how destructive may zeal even for the true worship of God prove, if not inspired and regulated by the spirit of Christ. It has already been remarked, that this clause belongs to || the conclusion of the preceding chapter; so it stands in the Vulgate, and so it should stand in every Version. There was a great persecution] The Jews could not bear the doctrine of Christ's resurrection; for this point being proved, demonstrated his innocence and their enormous guilt in his crucifixion; as therefore, the apostles continued to insist strongly on the resurrection of Christ, the persecution against them became hot and general. They were all scattered abroad-except the apostles.] Their Lord had commanded them, when persecuted in one city, to flee to another; this they did, but wherever they went, they || proclaimed the same doctrines; though at the risk and hazard Saul grievously persecutes A. D. cir. 32. An. Olymp. A. D. cir. 32. An. Olymp. cir. CCII. 4. A. M.cir.4036. and Samaria, except the apostles. 3 As for Saul, he made havoc of A. M.cir.4036. 2 And devout men carried Stephen the church, entering into every house, cir. CC11. 4. to his burial, and made great lamen- and haling men and women, committed them to prison. tation over him. Gen. 23. 2. & 50. 10. 2 Sam. 3. 31. ch. 7. 58. & 9. 1, 13, 21. & 22. 4. & 26. 10, 11. 1 Cor. 15. 9. Gal. 1. 13. Phil. 3. 6. 1 Tim. 1. 13. of their lives. It is evident, therefore, that they did not flee from persecution, or the death it threatened; but merely in obedience to their Lord's command. Had they fled through the fear of death, they would have taken care not to provoke persecution to follow them, by continuing to proclaim|| the same truths that provoked it in the first instance. That the apostles were not also exiled, is a very remarkable fact; they continued in Jerusalem, to found and organize the infant church; and it is marvellous that the hand of persecution was not permitted to touch them. Why this should be we cannot tell; but so it pleased the great Head of the church. Bp. Pearce justly suspects those accounts in Eusebius and others, that state that the apostles went very shortly after Christ's ascension into different countries, preaching and founding churches. He thinks, this is inconsistent with the various intimations we have of the continuance of the apostles in Jerusalem; and refers particularly to the following texts, ver. 1, 14, and 25. of this chapter, chap. ix. 26, 27. xi. 1, 2. xii. 1, 2, 3, 4. xv. 2, 4, 6, 22, 23. chap. xxi. 17, 18. Gal. i. 17, 18, 19. ii. 1, 9. The church at Jerusalem was the first CHRISTIAN church; and consequently, the boast of the church of Rome, is vain and unfounded. From this time a new era of the church arose. Hitherto the apostles and disciples confined their labours among their countrymen in Jerusalem. Now persecution drove the latter into different parts of Judea, and through Samaria; and those who had received the doctrine of Christ at the pentecost, who had come up to Jerusalem from different countries to be present at the feast, would naturally return, especially at the commencement of the persecution, to their respective countries, and proclaim to their countrymen the gospel of the grace of God. To effect this grand purpose, the spirit was poured out at the day of pentecost; that the multitudes from different quarters, partaking of the word of life, might carry it back to the different nations, among whom they had their residence. One of the Fathers has well observed, that "these holy fugitives were like so many lamps lighted by the fire of the Holy Spirit, spreading every where the sacred flame by which they themselves had been illuminated." Verse 2. Devout men carried Stephen to his burial] The Greek word Juvexoutoav signifies not only to carry, or rather to gather up, but also to do every thing necessary for the interment of the dead. Among the Jews, and indeed among most nations of the earth, it was esteemed a work of piety, charity, and mercy, to bury the dead. The Jews did not bury those who were condemned by the sanhedrin, in the burying place of the fathers, as they would not bury the guilty with the innocent; and they had a separate place for those who were stoned, and for those that were burnt. According to the Tract Sanh. fol. 45, 46. the stone wherewith any one was stoned, the post on which he was hanged, the sword by which he was beheaded, and the cord by which he was strangled, were buried in the same place with the bodies of the executed persons. As these persons died under the curse of the law, the instruments by which they were put to death were considered as unclean, and accursed, and therefore buried with their bodies. Among the ancients, whatever was grateful or useful to a person in life, was ordinarily buried with him; thus the sword, spear, shield, &c. of the soldier were put in the same grave; the faithful dog of the hunter, &c. &c. And on this principle the wife of a Brahman burns with the body of her deceased husband. Made great lamentation over him.] This was never done over any condemned by the sanhedrin, they only bemoaned such privately; this great lamentation over Stephen, if the same custom then prevailed as afterwards, is a proof that Stephen was not condemned by the sanhedrin; he probably fell a sacrifice to the fury of the bigotted incensed mob; the sanhedrin not interfering to prevent the illegal execution. Verse 3. Saul made havoc of the church] The word xuqivero, from Auuanvw to destroy, devastate, ravage, signifies the act of ferocious animals, such as bears, wolves, and the like, in seeking and devouring their prey. This shews with what persevering rancour this man pursued the harmless Christians; and thus we see in him, what bigotry and false zeal are capable of performing. Entering into every house] For, however it might be to others, a Christian man's house was not his castle. Haling men and women] Neither sparing age nor sex in the professors of Christianity. The word oupuv, signifies dragging them before the magistrates, or dragging them to justice. Committed them to prison.] For, as the Romans alone had the power of life and death; the sanhedrin, by whom Saul was employed, chap. xxvi. 10. could do no more than arrest and imprison, in order to inflict any punishment short of death. It is true, St. Paul himself says that some of them were put to death, see chap. xxvi. 20. but this was either done by Roman authority, or by what was called the judgment of zeal, i. e. when the mob took the execution of the laws into their own hands, and massacred those whom they pretended b preaching the word. to the Samaritans. 7 For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many A.M.cir. 4036 A. D. cir. 32. cir. CCII.4. 5 Then Philip went down to the city of Sa- taken with palsies, and that were lame, were maria, and preached Christ unto them. 6 And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. a Matt. 10. 23. ch. 11. 19. ch. 6. 5. healed. 8 And there was great joy in that city. 9 But there was a certain man, called Simon, which beforetime in the same city, used sor Mark 16. 17.4 ch. 13. 6. to be blasphemers of God: for, these sanctified their murderous outrage under the specious name of zeal for God's glory;|| and quoted the example of Phineas, as a precedent. Such persons as these formed a sect among the Jews; and are known in ecclesiastical history by the appellation of Zealots or Sicarii. Verse 4. They that were scattered-went every where preaching] Thus the very means devised by Satan to destroy the church, became the very instruments of its diffusion and establishment. What are counsel, or might, or cunning, or rage, or malice against the Lord! whether they are excited by men or devils. Verse 5. Then Philip] One of the seven deacons, chap. vi. 5. called afterwards, Philip the Evangelist, chap. xxi. 18. The city of Samaria] At this time there was no city of Samaria remaining: according to Josephus, Ant. lib. xiii. cap. 10. sect. 3. Hyrcanus had so utterly demolished it, as to leave no vestige of it remaining. Herod the great did afterwards build a city on the same spot of ground; but he called it Eas, i. e. Augusta, in compliment to the Emperor Augustus, as Josephus tells us, Ant. lib. xv. cap. 8. sect. 5. War, lib. i. cap. 2. sect. 7. and by this name of Sebasté or Augusta, that city, if meant here, would in all probability, have been called, in the same manner as the town called Strato's Tower, (which Herod built on the sea coasts, and to which he gave the name of Cæsarea, in compliment to Augustus Cæsar,) is always called Cæsarea, wherever it is mentioned in the Acts of the Apostles. Bp. Pearce. As Sychem was the very heart and seat of the Samaritan religion, and Mount Gerizim the cathedral church of that sect; it is more likely that it should be intended than any other. See Lightfoot. As the Samaritans received the same law with the Jews; as they also expected the Messiah; as Christ had preached to and converted many of that people, John iv. it was very reasonable that the earliest offers of salvation should be made to them, before any attempt was made to evangelize the Gentiles. The Samaritans indeed, formed the connecting link between the Jews and the Gentiles; for they were a mongrel people, made up of both sorts, and holding both Jewish and Pagan rites. See the account of them on Matt. x. 5. || Verse 6. The people with one accord gave heed] He had fixed their attention, not only with the gravity and importance of the matter of his preaching; but also by the miracles which he did. Verse 7. For unclean spirits, crying with loud voice, came out of many that were possessed] Hence it is evident that these unclean spirits were not a species of diseases; as they are here distinguished from the paralytic and the lame. There is nothing more certain than that the New Testament writers mean real diabolic possessions by the terms unclean spirits, devils, &c. which they use. It is absolute trifling to deny it. If we, in our superior sagacity, can shew that they were mistaken, that is quite a different matter! Verse 8. There was great joy in that city.] No wonder, when they heard such glorious truths; and were the subjects of such beneficent miracles. Verse 9. A certain man, called Simon] In ancient ecclesiastical writers, we have the strangest account of this man: they say that he pretended to be the Father, who gave the law to Moses; that he came in the reign of Tiberius in the person of the Son; that he descended on the apostles on the day of pentecost, in flames of fire, in quality of the Holy Spirit; that he was the Messiah, the Paraclete, and Jupiter; that the woman who accompanied him, called Helena, was Minerva, or the first intelligence; with many other extravagancies which probably never had an existence. All that we know to be certain on this subject is, that he used sorcery, that he bewitched the people, and that he gave out himself to be some great one. This might be sufficient, were not men prone to be wise above what is written. Our word sorcerer from the French sorcier, which, from the Latin sors, a lot, signifies the using of lots to draw presages concerning the future; a custom that prevailed in all countries, and was practiced with a great variety of forms. On the word lot see the note Lev. xvi. 8, 9. and Josh. xiv. 2. The Greek word payevwv signifies practising the rites or science of the Magi, or Mughan, the worshippers مغان of fire among the Persians; the same as ,Majoos مجوس and have our Verse 13. Simon himself believed also] He was struck with the doctrine and miracles of Philip he saw that these were real; he knew his own to be fictitious. He believed, therefore, that Jesus was the Messiah; and was in conse And bewitched the people of Samaria] Erwv, astonishing, amazing, or confounding the judgment of the people, from εisqui, to remove out of a place, or state, to be transported beyond one's self, to be out of one's wits; a word that expresses precisely the same effect which the tricks or leger-de-quence baptized. main of a juggler produces in the minds of the common people, who behold his feats. It is very likely that Simon was a man of this cast, for the East has always abounded in persons of this sort. The Persian, Arabian, Hindoo, and Chinese jugglers, are notorious to the present day; and even while I write this, (July, 1813,) three Indian jugglers lately arrived, are astonishing the people of London; and if such persons can now interest and amaze the people of a city so cultivated and enlightened, what might not such do among the grosser people of Sychem or Sebasté, eighteen hundred years ago? That himself was some great one.] That the feats which he performed sufficiently proved that he possessed a most powerful supernatural agency, and could do whatsoever he pleased. Verse 10. This man is the great power of God.] That is, he is invested with it, and can command and use it. They certainly did not believe him to be God; but they thought him to be endued with a great supernatural power. There is a remarkable reading here in several MSS. which should not pass unnoticed. In ABCDE. several others, together with the Ethiopic, Armenian, latter Syriac, Vulgate, Itala, Origen and Irenæus, the word xaxovμern is added before payan, and the passage reads thus, This person is that power of God which IS CALLED the GREAT. This appears to be the true reading; but what the Samaritans meant by that power of God which they termed the Great, we know not. Simon endeavoured to persuade the people that he was a very great personage, and he succeeded. Verse 12. But when they believed Philip] So it is evident that Philip's word came with greater power than that of Simon; and that his miracles stood the test in such a way as the feats of Simon could not. Continued with Philip, and wondered] Eisaro, he was as much astonished and confounded at the miracles of Philip; as the people of Samaria were at his leger-de-main. It is worthy of remark, that 570 comes from the same root, 57, as the word 15wv, in ver. 9. and if our translation bewitched be proper there, it should be retained here; and then we should read, Then Simon himself believed and was baptized, and continued with Philip, being BEWITCHED, beholding the miracles and signs which were done. We may see, from this circumstance, how improper the term bewitched is, in the 9th and 11 verses. Verse 14. The word of God] The doctrine of the Lord Jesus Christ. They sent unto them Peter and John.] There was no individual ruler among the apostles; there was not even a president of the council: and Peter, far from being chief of the apostles, is one of those sent with the same commission and authority as John, to confirm the Samaritans in the faith. Verse 15. When they were come down] The very same mode of speaking, in reference to Jerusalem formerly, obtains now in reference to London. The metropolis in both cases is considered as the centre; and all parts, in every direction, no matter how distant, or how situated, are represented as below the metropolis. Hence we so frequently hear of persons going up to Jerusalem; and going down from the same, So, in London the people speak of going down to the country; and in the country, of going up to London. It is necessary to make this remark; lest any person should be led away with the notion, that Jerusalem was situated on the highest ground in Palestine. It is a mode of speech, which is used to desig nate a royal or imperial city. Simon offers the apostles money that he THE ACTS. may be enabled to confer the Holy Spirit. A. M. cir. 4036. A. D. cir. 32. An. Olymp. с a b A. D. cir. 32. An. Olymp. cir. CCII. 4. 16 For as yet he was fallen upon 20 But Peter said unto him, Thy A. M.cir.4036. none of them; only they were bap-money perish with thee, because thou cir. CCIL.4. tized in the name of the Lord Jesus. hast thought that 'the gift of God may 17 Then laid they their hands on them, and be purchased with money. they received the Holy Ghost. 21 Thou hast neither part nor lot in this matter for thy heart is not right in the sight of God. 22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. 23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Matt. 10. 8. See 2 Kings 5. 16. ch. 2. 38. & 10. 45. & 11. 17. Dan. 4. 27. 2 Tim. 2. 25.-h Hebr. 12. 15. f Prayed for them that they might receive the Holy Ghost.] It seems evident from this case, that even the most holy deacons, though full of the Holy Ghost themselves, could not confer this heavenly gift on others. This was the prerogative of the apostles, and they were only instruments; but they were those alone by which the Lord chose to work. They prayed and laid their hands on the disciples, and God sent down the gift; so, the blessing came from God by the apostles, and not from the apostles to the people. But for what purpose was the Holy Spirit thus given? certainly not for the sanctification of the souls of the people; this they had on believing in Christ Jesus; and this the apostles never dispensed. It was the miraculous gifts of the Spirit which were thus communicated; the speaking with different tongues, and those extraordinary qualifications which were necessary for the successful preaching of the gospel; and doubtless many, if not all of those on whom the apostles laid their hands, were employed more or less in the public work of the church. Verse 17. Then laid they their hands on them] Probably only on some select persons, who were thought proper for public use in the church. They did not lay hands on all, for certainly no hands in this way were laid on Simon. Verse 18. When Simon saw, &c.] By hearing these speak with different tongues, and work miracles. That the gift of God may be purchased] Peter takes care to inform not only Simon, but all to whom these presents may come, that the Spirit of God is the gift of God alone, and consequently cannot be purchased with money; for what reward can He receive from his creatures, to whom the silver and the gold belong, the cattle on a thousand hills, the earth and its fulness! Verse 21. Thou hast neither part nor lot in this matter] Thou hast no part among the faithful, and no lot in this ministry. That the word xypos which we translate lot, is to be understood as implying a spiritual portion, office, &c. see proved in the note on Numb. xxvi. 55. Thy heart is not right] It is not through motives of purity, benevolence, or love to the souls of men, that thou desirest to be enabled to confer the Holy Ghost; it is through pride, vain glory, and love of money thou wouldst now give a little money that thou mightest by thy new gift, gain much. Verse 22. Repent therefore of this thy wickedness] St. Peter did not suppose his case to be utterly hopeless; though his sin, considered in its motives and objects, was of the most heinous kind. If perhaps the thought of thine heart may be forgiven thec.] His sin, as yet, only existed in thought and purpose; and therefore it is said, if perhaps the thought of thy heart may be forgiven. Verse 23. The gall of bitterness] A Hebraism for excessive bitterness; gall, wormwood, and such like, were used to express the dreadful effects of sin in the soul; the bitter re He offered them money] Supposing that the dispensing this Spirit belonged to them, that they could give it to whomsoever they pleased; and imagining, that as he saw them to be poor men they would not object to take money for their gift and it is probable that he had gained considerably by his juggling; and therefore could afford to spare some, as hepentance, bitter regret, bitter sufferings, hitter death, &c. hoped to make it all up, by the profit which he expected to derive from this new influence. Verse 20. Thy money perish with thee] This is an awful declaration; and imports thus much, that if he did not repent, he, and his ill-gotton goods would perish together; his money should be dissipated, and his soul go into perdition. &c. which it produces. In Deut. xxix. 18. idolatry and its consequences are expressed, by having among them a root that beareth GALL and WORMWOOD. And in Heb. xii. 15. some grievous sin is intended, when the apostle warns them lest any root of BITTERNESS springing up, trouble you, and thereby many be defiled. |