Acts 8:4
Verse
Context
Sermons
Les Wheeldon
Lewis Abbott
Edgar Reich
Jim CymbalaSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
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!
Jamieson-Fausset-Brown Bible Commentary
they that were scattered abroad went everywhere preaching--Though solemnly enjoined to do this (Luk 24:47; Act 1:8), they would probably have lingered at Jerusalem, but for this besom of persecution which swept them out. How often has the rage of Christ's enemies thus "turned out rather unto the furtherance of the Gospel" (see Phi 1:12-13).
John Gill Bible Commentary
Therefore they that were scattered abroad,.... By reason of the persecution in Jerusalem: the seventy disciples, and other ministers of the word; or the hundred and twenty, excepting the apostles, went every where; or went through the countries of Judea and Samaria, as far as Phenice, Cyrus, and Antioch: preaching the word; the Vulgate Latin, Syriac, and Ethiopic versions add, "of God", and so some copies; the Gospel, which is the word of God, and not man; which was not of men, nor received from men, but came from God, and by the revelation of Christ; and which was good news and glad tidings, of peace, pardon, righteousness and salvation, by Jesus Christ.
Matthew Henry Bible Commentary
Samson's riddle is here again unriddled: Out of the eater comes forth meat, and out of the strong sweetness. The persecution that was designed to extirpate the church was by the overruling providence of God made an occasion of the enlargement of it. Christ had said, I am come to send fire on the earth; and they thought, by scattering those who were kindled with that fire, to have put it out, but instead of this they did but help to spread it. I. Here is a general account of what was done by them all (Act 8:4): They went every where, preaching the word. They did not go to hide themselves for fear of suffering, no, nor to show themselves as proud of their sufferings; but they went up and down to scatter the knowledge of Christ in every place where they were scattered. They went every where, into the way of the Gentiles, and the cities of the Samaritans, which before they were forbidden to go into, Mat 10:5. They did not keep together in a body, though this might have been a strength to them; but they scattered into all parts, not to take their ease, but to find out work. They went evangelizing the world, preaching the word of the gospel; it was this which filled them, and which they endeavoured to fill the country with, those of them that were preachers in their preaching, and others in their common converse. They were now in a country where they were no strangers, for Christ and his disciples had conversed much in the regions of Judea; so that they had a foundation laid there for them to build upon; and it would be requisite to let the people there know what that doctrine which Jesus had preached there some time ago was come to, and that it was not lost and forgotten, as perhaps they were made to believe. II. A particular account of what was done by Philip. We shall hear of the progress and success of others of them afterwards (Act 11:19), but here must attend the motions of Philip, not Philip the apostle, but Philip the deacon, who was chosen and ordained to serve tables, but having used the office of a deacon well he purchased to himself a good degree, and great boldness in the faith, Ti1 3:13. Stephen was advanced to the degree of a martyr, Philip to the degree of an evangelist, which when he entered upon, being obliged by it to give himself to the word and prayer, he was, no doubt, discharged from the office of a deacon; for how could he serve tables at Jerusalem, which by that office he was obliged to do, when he was preaching in Samaria? And it is probable that two others were chosen in the room of Stephen and Philip. Now observe, 1. What wonderful success Philip had in his preaching, and what reception he met with. (1.) The place he chose was the city of Samaria, the head city of Samaria, the metropolis of that country, which stood where the city of Samaria had formerly stood, of the building of which we read, Kg1 16:24, now called Sebaste. Some think it was the same with Sychem or Sychar, that city of Samaria where Christ was, Joh 4:5. Many of that city then believed in Christ, though he did no miracle among them (Act 8:39, 41), and now Philip, three years after, carries on the work then begun. The Jews would have no dealings with the Samaritans; but Christ sent his gospel to slay all enmities, and particularly that between the Jews and the Samaritans, by making them one in his church. (2.) The doctrine he preached was Christ; for he determined to know nothing else. He preached Christ to them; he proclaimed Christ to them (so the word signifies), as a king, when he comes to the crown, is proclaimed throughout his dominions. The Samaritans had an expectation of the Messiah's coming, as appears by Joh 4:25. Now Philip tells them that he is come, and that the Samaritans are welcome to him. Ministers' business is to preach Christ - Christ, and him crucified - Christ, and him glorified. (3.) The proofs he produced for the confirmation of his doctrine were miracles, Act 8:6. To convince them that he had his commission from heaven (and therefore not only they might venture upon what he said, but they were bound to yield to it), he shows them this broad seal of heaven annexed to it, which the God of truth would never put to a lie. The miracles were undeniable; they heard and saw the miracles which he did. They heard the commanding words he spoke, and saw the amazing effects of them immediately; that he spoke, and it was done. And the nature of the miracles was such as suited the intention of his commission, and gave light and lustre to it. [1.] He was sent to break the power of Satan; and, in token of this, unclean spirits, being charged in the name of the Lord Jesus to remove, came out of many that were possessed with them, Act 8:7. As far as the gospel prevails, Satan is forced to quit his hold of men and his interest in them, and then those are restored to themselves, and to their right mind again, who, while he kept possession, were distracted. Wherever the gospel gains the admission and submission it ought to have, evil spirits are dislodged, and particularly unclean spirits, all inclinations to the lusts of the flesh, which war against the soul; for God has called us from uncleanness to holiness, Th1 4:7. This was signified by the casting of these unclean spirits out of the bodies of people, who, it is here said, came out crying with a loud voice, which signifies that they came out with great reluctancy, and sorely against their wills, but were forced to acknowledge themselves overcome by a superior power, Mar 1:26; Mar 3:11; Mar 9:26. [2.] He was sent to heal the minds of men, to cure a distempered world, and to put it into a good state of health; and, in token of this, many that were taken with palsies, and that were lame, were healed. Those distempers are specified that were most difficult to be cured by the course of nature (that the miraculous cure might be the more illustrious), and those that were most expressive of the disease of sin and that moral impotency which the souls of men labour under as to the service of God. The grace of God in the gospel is designed for the healing of those that are spiritually lame and paralytic, and cannot help themselves, Rom 5:6. (4.) The acceptance which Philip's doctrine, thus proved, met with in Samaria (Act 8:6): The people with one accord gave heed to those things which Philip spoke, induced thereto by the miracles which served at first to gain attention, and so by degrees to gain assent. There then begin to be some hopes of people when they begin to take notice of what is said to them concerning the things of their souls and eternity - when they begin to give heed to the word of God, as those that are well pleased to hear it, desirous to understand and remember it, and that look upon themselves as concerned in it. The common people gave heed to Philip, oi ochloi - a multitude of them, not here and there one, but with one accord; they were all of a mind, that it was fit the doctrine of the gospel should be enquired into, and an impartial hearing given to it. (5.) The satisfaction they had in attending on, and attending to, Philip's preaching, and the success it had with many of them (Act 8:8): There was great joy in that city; for (Act 8:12) they believed Philip, and were baptized into the faith of Christ, the generality of them, both men and women. Observe, [1.] Philip preached the things concerning the kingdom of God, the constitution of that kingdom, the laws and ordinances of it, the liberties and privileges of it, and the obligations we are all under to be the loyal subjects of that kingdom; and he preached the name of Jesus Christ, as king of that kingdom - his name, which is above every name. He preached it up in its commanding power and influence - all that by which he has made himself known. [2.] The people not only gave heed to what he said, but at length believed it, were fully convinced that it was of God and not of men, and gave up themselves to the direction and government of it. As to this mountain, on which they had hitherto worshipped God, and placed a great deal of religion in it, they were now as much weaned from it as every they had been wedded to it, and become the true worshippers, who worship the Father in spirit and in truth, and in the name of Christ, the true temple, Joh 4:20-23. [3.] When they believed, without scruple (though they were Samaritans) and without delay they were baptized, openly professed the Christian faith, promised to adhere to it, and then, by washing them with water, were solemnly admitted into the communion of the Christian church, and owned as brethren by the disciples. Men only were capable of being admitted into the Jewish church by circumcision; but, to show that in Jesus Christ there is neither male nor female (Gal 3:28), but both are alike welcome to him, the initiating ordinance is such as women are capable of, for they are numbered with God's spiritual Israel, though not with Israel according to the flesh, Num 1:2. And hence it is easily gathered that women are to be admitted to the Lord's supper, though it does not appear that there were any among those to whom it was first administered. [4.] This occasioned great joy; each one rejoiced for himself, as he in the parable who found the treasure hid in the field; and they all rejoiced for the benefit hereby brought to their city, and that it came without opposition, which it would scarcely have done if Samaria had been within the jurisdiction of the chief priests. Note, The bringing of the gospel to any place is just matter of joy, of great joy, to that place. Hence the spreading of the gospel in the world is often prophesied of in the Old Testament as the diffusing of joy among the nations: Let the nations be glad and sing for joy, Psa 67:4; Th1 1:6. The gospel of Christ does not make men melancholy, but fills them with joy, if it be received as it should be; for it is glad tidings of great joy to all people, Luk 2:10. 2. What there was in particular at this city of Samaria that made the success of the gospel there more than ordinarily wonderful. (1.) That Simon Magus had been busy there, and had gained a great interest among the people, and yet they believed the things that Philip spoke. To unlearn that which is bad proves many times a harder task than to learn that which is good. These Samaritans, though they were not idolaters as the Gentiles, nor prejudiced against the gospel by traditions received from their fathers, yet had of late been drawn to follow Simon, a conjurer (For so Magus signifies) who made a mighty noise among them, and had strangely bewitched them. We are told, [1.] How strong the delusion of Satan was by which they were brought into the interests of this great deceiver. He had been for some time, nay, for a long time, in this city, using sorceries; perhaps he came there by the instigation of the devil, soon after our Saviour had been there, to undo what he had been doing there; for it was always Satan's way to crush a good work in its bud and infancy, Co2 11:3; Th1 3:5. Now, First, Simon assumed to himself that which was considerable: He gave out that he himself was some great one, and would have all people to believe so and to pay him respect accordingly; and then, as to every thing else, they might do as they pleased. He had no design to reform their lives, nor improve their worship and devotion, only to make them believe that he was, tis megas - some divine person. Justin Martyr says that he would be worshipped as prōton theon - the chief god. He gave out himself to be the Son of God, the Messiah, so some think; or to be an angel, or a prophet. Perhaps he was uncertain within himself what title of honour to pretend to; but he would be thought some great one. Pride, ambition, and an affectation of grandeur, have always been the cause of abundance of mischief both to the world and to the church. Secondly, The people ascribed to him what he pleased. 1. They all gave heed to him, from the least to the greatest, both young and old, both poor and rich, both governors and governed. To him they had regard (Act 8:10, Act 8:11), and perhaps the more because the time fixed for the coming of the Messiah had now expired, which had raised a general expectation of the appearing of some great one about this time. Probably he was a native of their country, and therefore they embraced him the more cheerfully, that by giving honour to him they might reflect it upon themselves. 2. They said of him, This man is the great power of God - the power of God, that great power (so it might be read), that power which made the world. See how ignorant inconsiderate people mistake that which is done by the power of Satan, as if it were done by the power of God. Thus, in the Gentile world, devils pass for deities; and in the antichristian kingdom all the world wonders after a beast, to whom the dragon gives his power, and who opens his mouth in blasphemy against God, Rev 13:2-5. 3. They were brought to it by his sorceries: He bewitched the people of Samaria (Act 8:9), bewitched them with sorceries (Act 8:11), that is, either, (1.) By his magic arts he bewitched the minds of the people, at least some of them, who drew in others. Satan, by God's permission, filled their hearts to follow Simon. O foolish Galatians, saith Paul, who hath bewitched you? Gal 3:1. These people are said to be bewitched by Simon, because they were so strangely infatuated to believe a lie. Or, (2.) By his magic arts he did many signs and lying wonders, which seemed to be miracles, but really were not so: like those of the magicians of Egypt, and those of the man of sin, Th2 2:9. When they knew no better, they were influenced by his sorceries; but, when they were acquainted with Philip's real miracles, they saw plainly that the one was real and the other a sham, and that there was as much difference as between Aaron's rod and those of the magicians. What is the chaff to the wheat? Jer 23:28. Thus, notwithstanding the influence Simon Magus had had upon them, and the unwillingness there generally is in people to own themselves in an error, and to retract it, yet, when they saw the difference between Simon and Philip, they quitted Simon, gave heed no longer to him, but to Philip: and thus you see, [2.] How strong the power of Divine grace is, by which they were brought to Christ, who is truth itself, and was, as I may say, the great undeceiver. By that grace working with the word those that had been led captive by Satan were brought into obedience to Christ. Where Satan, as a strong man armed, kept possession of the palace, and thought himself safe, Christ, as a stronger than he, dispossessed him, and divided the spoil; led captivity captive, and made those the trophies of his victory whom the devil had triumphed over. Let us not despair of the worst, when even those whom Simon Magus had bewitched were brought to believe. (2.) Here is another thing yet more wonderful, that Simon Magus himself became a convert to the faith of Christ, in show and profession, for a time. Is Saul also among the prophets? Yes (Act 8:13), Simon himself believed also. He was convinced that Philip preached a true doctrine, because he saw it confirmed by real miracles, of which he was the better able to judge because he was conscious to himself of the trick of his own pretended ones. [1.] The present conviction went so far that he was baptized, was admitted, as other believers were, into the church by baptism; and we have no reason to think that Philip did amiss in baptizing him, no, nor in baptizing him quickly. Though he had been a very wicked man, a sorcerer, a pretender to divine honours, yet, upon his solemn profession of repentance for his sin and faith in Jesus Christ, he was baptized. For, as great wickedness before conversion keeps not true penitents from the benefits of God's grace, so neither should it keep professing ones from church-fellowship. Prodigals, when they return, must be joyfully welcomed home, though we cannot be sure but that they will play the prodigal again. Nay, though he was now but a hypocrite, and really in the gall of bitterness and bond of iniquity all this while, and would soon have been found to be so if he had been tried awhile, yet Philip baptized him; for it is God's prerogative to know the heart. The church and its ministers must go by a judgment of charity, as far as there is room for it. It is a maxim in the law, Donec contrarium patet, semper praesumitur meliori parti - We must hope the best as long as we can. And it is a maxim in the discipline of the church, De secretis non judicat ecclesia - The secrets of the heart God only judges. [2.] The present conviction lasted so long that he continued with Philip. Though afterwards he apostatized from Christianity, yet not quickly. He courted Philip's acquaintance, and now he that had given out himself to be some great one is content to sit at the feet of a preacher of the gospel. Even bad men, very bad, may sometimes be in a good frame, very good; and those whose hearts still go after their covetousness may possibly not only come before God as his people come, but continue with them. [3.] The present conviction was wrought and kept up by the miracles; he wondered to see himself so far outdone in signs and miracles. Many wonder at the proofs of divine truths who never experience the power of them.
Acts 8:4
Philip in Samaria
3But Saul began to destroy the church. Going from house to house, he dragged off men and women and put them in prison.4Those who had been scattered preached the word wherever they went.5Philip went down to a city in Samaria and proclaimed the Christ to them.
- Scripture
- Sermons
- Commentary
(Titus - Part 5): His Word Manifested Through Preaching
By A.W. Tozer3.9K37:12TitusEZK 2:7MAT 6:33JHN 3:16JHN 8:24ACT 8:42CO 5:10TIT 1:2In this sermon, the preacher emphasizes the imperfection of preaching due to the involvement of language. He explains that language is fluid and can have different meanings in different places, making it an imperfect medium for conveying God's message. However, despite its imperfections, preaching is a powerful tool because it is the means through which God chooses to make His plan known. The preacher highlights the weight and seriousness of the message carried by even the simplest preacher, as it holds the future of millions of moral beings in its hands.
Book of Acts Series - Part 8 | Talking to God, to Men
By Jim Cymbala1.1K18:49Book Of ActsMAT 28:19JHN 3:16ACT 8:4COL 4:2In this sermon, the speaker emphasizes the importance of knowing and sharing the message of Jesus, which is the good news of salvation. He highlights that it is not necessary to have extensive knowledge of scripture, but rather to understand and proclaim that Christ died for our sins and rose again. The speaker emphasizes that everyone is called to speak this message, not just professional clergy, and that the early church practiced this by encouraging everyone to preach. He also emphasizes the need for clarity in speaking the message and the reliance on the Holy Spirit to guide and provide the words when sharing the gospel. Additionally, the speaker emphasizes the importance of prayer in opening doors for the message of the gospel to be proclaimed.
The Church - Part 8
By Les Wheeldon1.1K1:07:19ChurchMAT 4:17MRK 16:15ACT 8:4ROM 1:16ROM 10:171CO 1:172TI 4:2In this sermon, the preacher emphasizes the importance of preaching as a community action and involvement of the church. He encourages the congregation to embrace their riches and acknowledge that God has blessed them. The preacher highlights the significance of humility and love, using the example of Jesus washing the disciples' feet. He also emphasizes the need for discernment in identifying individuals with the gift of preaching and encourages the congregation to read the Bible verse by verse.
Desert Survival Series Pt 19- Moses the Servant of God
By Don Courville1.1K29:46Desert SurvivalEXO 12:13MAT 6:33ACT 8:1ACT 8:4ROM 6:18In this sermon, the preacher emphasizes the importance of living under the shadow of the cross, which represents victory in Christ. He refers to Exodus chapter 12, where the Passover is described, and highlights the significance of being in the presence of God for experiencing victory. The preacher encourages believers to go out into the world and preach the gospel, rather than congregating together. He concludes by reminding the audience to let God have control over their lives and to trust in His plans.
Disciples as Ministers in the Local Church
By Lewis Abbott9331:01:52Local ChurchDiscipleshipSpiritual ClimateMAT 28:19ACT 8:4Lewis Abbott emphasizes the role of disciples as ministers within the local church, highlighting the importance of creating a spiritual climate that fosters genuine relationships and open communication among church members. He shares personal experiences from prayer breakfasts and church meetings, illustrating how a supportive environment can lead to spiritual growth and commitment among congregants. Abbott encourages pastors to take responsibility for the church's spiritual climate and to empower laypeople to engage in ministry, emphasizing that true change comes from within the congregation rather than through traditional programs. He also discusses the necessity of commitment and vision in ministry, urging church leaders to be transparent and approachable to foster a sense of community and shared purpose.
Denying God's Power for Revival - Part 1
By Edgar Reich90242:39RevivalMAT 28:19LUK 12:12JHN 17:20ACT 8:4ROM 10:10ROM 10:141JN 4:4In this sermon, the speaker discusses the importance of witnessing and sharing the word of God with others. They emphasize the need for repentance and asking for forgiveness for not being a faithful witness. The speaker also encourages seeking the filling of the Holy Spirit and having faith that God will provide the words to speak. They address common fears and doubts that may hinder witnessing, reminding listeners that relying on oneself and denying the power of God is not the way to go. The sermon concludes with references to biblical verses that emphasize the commandment to go and make disciples of all nations.
When the Spirit Falls
By Jim Cymbala73124:07Holy SpiritACT 2:47ACT 6:3ACT 6:8ACT 6:10ACT 6:15ACT 8:4ACT 8:26In this sermon, the preacher emphasizes the importance of being filled with the Holy Spirit and being controlled by Him. He uses examples from the Bible, such as the story of Philip, to illustrate how being filled with the Spirit can lead to revival and the ability to do miraculous things. The preacher also highlights the need for believers to prioritize spending time with God and studying His Word. He concludes the sermon by praying for God's blessings and protection for the congregation.
Evangelism: Mandate of Every Church
By K.V. Simeon69600:00EvangelismMAT 13:24ACT 8:4In this sermon, the speaker emphasizes the importance of directing every conversation towards the Gospel. They encourage believers to think about eternal things in a world obsessed with temporal matters. The speaker also highlights the need to reach out to various groups of people, such as schools, hospitals, prisons, foreigners, and the poor. They remind the audience that the church should not be exclusive but inclusive, welcoming all people. The sermon concludes with a call to share the Gospel with conviction and courage, using every means available to reach every person.
Hell's Message to a No-Hell Generation
By Rolfe Barnard59735:47HellISA 2:13ISA 55:6MAT 6:33MAT 10:28JHN 5:39ACT 8:4In this sermon, the preacher emphasizes the importance of preaching about God's eternal judgment and punishment against sin. He mentions a significant religious event in 1963 where the world engaged in a great display of religion during the funeral of the President. The preacher highlights the double evil committed by the people, departing from God and creating their own worship systems. He urges the listeners to seek the Lord and forsake their wicked ways, emphasizing the desperate mission of Christ to save humanity from hell.
The Easter Miracle
By Thaddeus Barnum36434:22EasterMAT 4:4ACT 1:8ACT 8:4ROM 10:171CO 1:21HEB 4:121PE 1:8In this sermon, the speaker emphasizes the power of the common testimony and witness of believers in spreading the word of God. He shares a personal story of a man who initially lived a double life but was convicted of his sins and gave his life to Christ through the testimony of his daughter. The speaker encourages believers not to be hindered by fear or feelings of inadequacy in sharing the gospel, as God uses ordinary people to proclaim His word. He also highlights the importance of being knowledgeable about the Bible and being filled with the Holy Spirit to effectively share the gospel.
God's Amazing Ways
By David Daniel26744:47GodPSA 119:105ISA 55:8MAT 6:33MAT 28:18ACT 2:47ACT 7:54ACT 8:4In this sermon, the pastor acknowledges that he does not have all the answers to why certain events happen in our lives. However, he encourages the congregation to turn to God's Word for understanding and guidance. The sermon focuses on the theme of God's amazing ways, highlighting that His ways are not our ways. The pastor references the Great Commission in Matthew 28, emphasizing the call to go and teach all nations. He also discusses the challenges and persecution faced by early Christians, noting that they were forced out of their comfort zone and began preaching the word of God. The sermon concludes with the reminder that the gospel is powerful and contagious, urging believers to live it out and share it with others.
Evenwichtigheid (Eng - Dutch)
By George Verwer15438:23DutchMAT 6:33ACT 8:4ACT 8:25ROM 12:52CO 6:10EPH 4:16JAS 2:14In this sermon, the speaker emphasizes the importance of following Christ and giving our lives to Him. He encourages the audience to share their testimonies and experiences with the Dutch office, either in person or through writing. The speaker also discusses the balance between different aspects of ministry, such as evangelism and church planting, as well as the need for balance in other areas of life, including discipline in the home. Additionally, the speaker highlights the significance of understanding history and how God has worked in different denominations.
Wise Words for Living (English to Dutch)
By George Verwer1301:20:23DutchACT 4:31ACT 8:4ACT 8:25ACT 20:321TH 5:122PE 3:18In this sermon, the speaker discusses the importance of finding balance in various areas of life. He emphasizes the need to plan ahead while also leaving room for God to guide and bring something special. The speaker also highlights the balance between zeal and wisdom, reckless faith and discernment. He mentions the balance between crisis experiences and spiritual growth, emphasizing the importance of both emotional recommitment to God and steady spiritual development. The sermon concludes by emphasizing the need for balance in other areas of life, such as organization, family dynamics, and church ministry.
In the Book of the Acts
By T. Austin-Sparks0Lordship Of ChristHoly SpiritMAT 28:19MRK 16:15LUK 24:49JHN 17:14ACT 1:8ACT 2:4ACT 8:4ACT 10:36ROM 12:21JN 5:19T. Austin-Sparks emphasizes the transformative power of the Holy Spirit as depicted in the Book of Acts, urging believers to fully embrace the Lordship of Jesus Christ in their lives. He highlights that the book serves as a crucial foundation for understanding the New Testament, illustrating how the early Church's actions were driven by the authority of Christ and the active work of the Holy Spirit. Sparks encourages a deeper understanding of Pentecost, asserting that it signifies not just the coming of the Holy Spirit but a profound change in believers' lives, making them witnesses of Christ's authority and love. He calls for a commitment to live out the teachings of Jesus, reflecting a new humanity that is not conformed to the world. Ultimately, he challenges listeners to allow the Holy Spirit to work in them, leading to spiritual growth and a genuine expression of faith.
Immigrants
By D.L. Moody0SalvationJourney of FaithPSA 119:105ISA 55:1LUK 14:22JHN 6:63JHN 8:32ACT 8:4ROM 1:16ROM 5:12CO 12:92TH 1:3HEB 2:10HEB 3:7HEB 6:19HEB 11:162PE 3:10REV 10:6REV 22:17D.L. Moody emphasizes the urgency for immigrants in Immanuel's land to secure their places on the Gospel ship, which is the only vessel destined for eternal life. He describes the journey from the City of Destruction to Immanuel's Land, highlighting that the passage is free and available today, with Jesus Christ as the captain. The sermon illustrates the essential elements of the voyage, including faith, love, and the guidance of the Holy Spirit, assuring that all passengers, saved by grace, will be provided for throughout their journey. Moody invites everyone to join this voyage, emphasizing the ample accommodations and the hope anchored in Christ.
The Great Commission in the Book of Acts
By Keith Malcomson0LUK 14:27LUK 24:46ACT 1:8ACT 4:13ACT 8:4Keith Malcomson emphasizes that The Book of Acts is the authoritative account of the early Church history, revealing the Acts of Jesus Christ through the Church by the Holy Spirit. The Great Commission is a dominant theme throughout Acts, starting from the resurrection of Christ to His ascension, where He commissions His disciples to spread the gospel. The commission was not limited to the 12 apostles but extended to all believers, emphasizing the continuous and universal nature of the mission. The early Church in Acts exemplified the fulfillment of the Great Commission through the power and guidance of the Holy Spirit, without the need for human strategies or programs.
Day 36, Acts 8
By David Servant0JHN 8:31ACT 1:8ACT 8:4ACT 8:7ACT 8:12ACT 8:15ACT 8:38David Servant preaches on how God's redemptive purposes can be seen in what may initially appear as misfortunes, using the Jerusalem persecution as an example. He highlights the importance of being supernaturally equipped by the Holy Spirit for effective ministry, as seen in Philip's cross-cultural missionary work in Samaria. The sermon emphasizes the need for believers to seek the baptism of the Holy Spirit as a second experience for empowerment in their Christian walk, drawing from the example of the Samaritan believers. Additionally, the story of the Ethiopian eunuch illustrates God's guidance to receptive hearts and the importance of obedience in baptism as a demonstration of true faith.
It's Not the Gift but the Giver
By Denis Lyle0PRO 18:21ACT 8:4ACT 20:28ROM 12:8EPH 4:11Denis Lyle preaches on the power of speech and the importance of examining who we listen to and how we communicate. He emphasizes the impact of gifted communicators, highlighting the ability to influence and manipulate through speech. Lyle delves into the spiritual gifts given by the Holy Spirit, focusing on the Speaking Gifts, such as apostles and prophets, and their foundational role in the church. He discusses the roles of evangelists and pastor/teachers in continuing the ministry of spreading the gospel and nurturing believers, while also touching on the fortifying ministry of exhortation and encouragement within the church.
His Call to Evangelistic Work
By Martin Knapp0MAT 28:19MRK 16:15ACT 8:4ROM 10:141CO 9:221CO 12:28EPH 4:111TH 1:52TI 4:22TI 4:5Martin Knapp preaches about the importance and duties of an evangelist, highlighting the unique calling and responsibilities of spreading the gospel and leading revivals. The sermon delves into the scriptural authority for the office of evangelists, emphasizing their role in the early church and their position below apostles and prophets but above pastors and teachers. It discusses the challenges faced by evangelists, the need for proper recognition and utilization of their gifts, and the divine calling and significance of their work in the church.
Building on the One Foundation
By T.P. Haley0MAT 16:18JHN 17:21ACT 2:37ACT 8:41CO 3:10EPH 2:20EPH 4:4T.P. Haley preaches about the importance of building the Church of Christ on the foundation of Jesus Christ. He addresses the divisions in the Church of Corinth and emphasizes the need for unity in faith and judgment. Haley highlights that the Church is God's building, with Jesus Christ as the singular foundation. He contrasts the foundation of the Church with other beliefs, showing that it is built on the truth that Jesus is the Christ, the Son of the living God. Haley stresses the significance of preaching Christ crucified as the foundation of the Church and the necessity for believers to hear, believe, and be immersed in the name of the Father, Son, and Holy Spirit.
History of the Church > A. D. 100 to 311 – Clergy and Laity
By Philip Schaff0EXO 19:6ACT 1:17ACT 8:41CO 14:11PE 2:51PE 5:3Philip Schaff discusses the transition of the idea of a special priesthood, sacrifice, and altar from Jewish and heathen traditions into the Christian church, leading to the development of a distinct clergy class. He highlights the shift from the apostolic age where preaching and teaching were open to all believers to the emergence of a separate clergy class in the second century, eventually leading to the exaltation and separation of clergy from secular affairs. The term 'clergy' evolved to exclusively refer to Christian ministers, especially bishops, emphasizing their unique role as mediators between God and the laity, with celibacy becoming optional but secular engagements being forbidden after the third century.
Evangelism and Apologetics
By Stephen C. Perks0JHN 12:32ACT 8:4EPH 4:112TI 4:51PE 3:15Stephen C. Perks delivers a sermon emphasizing the importance of understanding the roles of evangelists and preachers in the church. He explains that evangelists bring the good news to the unconverted, while preachers teach the Christian faith systematically to believers. Perks highlights the need for evangelists to be specifically called and ordained, as seen in the examples of Philip and Timothy in the New Testament. He also stresses the significance of defending the faith, explaining that all believers are called to be prepared to give a reasoned argument in defense of their faith, challenging the misconception that Christianity is solely a matter of the heart.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
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!
Jamieson-Fausset-Brown Bible Commentary
they that were scattered abroad went everywhere preaching--Though solemnly enjoined to do this (Luk 24:47; Act 1:8), they would probably have lingered at Jerusalem, but for this besom of persecution which swept them out. How often has the rage of Christ's enemies thus "turned out rather unto the furtherance of the Gospel" (see Phi 1:12-13).
John Gill Bible Commentary
Therefore they that were scattered abroad,.... By reason of the persecution in Jerusalem: the seventy disciples, and other ministers of the word; or the hundred and twenty, excepting the apostles, went every where; or went through the countries of Judea and Samaria, as far as Phenice, Cyrus, and Antioch: preaching the word; the Vulgate Latin, Syriac, and Ethiopic versions add, "of God", and so some copies; the Gospel, which is the word of God, and not man; which was not of men, nor received from men, but came from God, and by the revelation of Christ; and which was good news and glad tidings, of peace, pardon, righteousness and salvation, by Jesus Christ.
Matthew Henry Bible Commentary
Samson's riddle is here again unriddled: Out of the eater comes forth meat, and out of the strong sweetness. The persecution that was designed to extirpate the church was by the overruling providence of God made an occasion of the enlargement of it. Christ had said, I am come to send fire on the earth; and they thought, by scattering those who were kindled with that fire, to have put it out, but instead of this they did but help to spread it. I. Here is a general account of what was done by them all (Act 8:4): They went every where, preaching the word. They did not go to hide themselves for fear of suffering, no, nor to show themselves as proud of their sufferings; but they went up and down to scatter the knowledge of Christ in every place where they were scattered. They went every where, into the way of the Gentiles, and the cities of the Samaritans, which before they were forbidden to go into, Mat 10:5. They did not keep together in a body, though this might have been a strength to them; but they scattered into all parts, not to take their ease, but to find out work. They went evangelizing the world, preaching the word of the gospel; it was this which filled them, and which they endeavoured to fill the country with, those of them that were preachers in their preaching, and others in their common converse. They were now in a country where they were no strangers, for Christ and his disciples had conversed much in the regions of Judea; so that they had a foundation laid there for them to build upon; and it would be requisite to let the people there know what that doctrine which Jesus had preached there some time ago was come to, and that it was not lost and forgotten, as perhaps they were made to believe. II. A particular account of what was done by Philip. We shall hear of the progress and success of others of them afterwards (Act 11:19), but here must attend the motions of Philip, not Philip the apostle, but Philip the deacon, who was chosen and ordained to serve tables, but having used the office of a deacon well he purchased to himself a good degree, and great boldness in the faith, Ti1 3:13. Stephen was advanced to the degree of a martyr, Philip to the degree of an evangelist, which when he entered upon, being obliged by it to give himself to the word and prayer, he was, no doubt, discharged from the office of a deacon; for how could he serve tables at Jerusalem, which by that office he was obliged to do, when he was preaching in Samaria? And it is probable that two others were chosen in the room of Stephen and Philip. Now observe, 1. What wonderful success Philip had in his preaching, and what reception he met with. (1.) The place he chose was the city of Samaria, the head city of Samaria, the metropolis of that country, which stood where the city of Samaria had formerly stood, of the building of which we read, Kg1 16:24, now called Sebaste. Some think it was the same with Sychem or Sychar, that city of Samaria where Christ was, Joh 4:5. Many of that city then believed in Christ, though he did no miracle among them (Act 8:39, 41), and now Philip, three years after, carries on the work then begun. The Jews would have no dealings with the Samaritans; but Christ sent his gospel to slay all enmities, and particularly that between the Jews and the Samaritans, by making them one in his church. (2.) The doctrine he preached was Christ; for he determined to know nothing else. He preached Christ to them; he proclaimed Christ to them (so the word signifies), as a king, when he comes to the crown, is proclaimed throughout his dominions. The Samaritans had an expectation of the Messiah's coming, as appears by Joh 4:25. Now Philip tells them that he is come, and that the Samaritans are welcome to him. Ministers' business is to preach Christ - Christ, and him crucified - Christ, and him glorified. (3.) The proofs he produced for the confirmation of his doctrine were miracles, Act 8:6. To convince them that he had his commission from heaven (and therefore not only they might venture upon what he said, but they were bound to yield to it), he shows them this broad seal of heaven annexed to it, which the God of truth would never put to a lie. The miracles were undeniable; they heard and saw the miracles which he did. They heard the commanding words he spoke, and saw the amazing effects of them immediately; that he spoke, and it was done. And the nature of the miracles was such as suited the intention of his commission, and gave light and lustre to it. [1.] He was sent to break the power of Satan; and, in token of this, unclean spirits, being charged in the name of the Lord Jesus to remove, came out of many that were possessed with them, Act 8:7. As far as the gospel prevails, Satan is forced to quit his hold of men and his interest in them, and then those are restored to themselves, and to their right mind again, who, while he kept possession, were distracted. Wherever the gospel gains the admission and submission it ought to have, evil spirits are dislodged, and particularly unclean spirits, all inclinations to the lusts of the flesh, which war against the soul; for God has called us from uncleanness to holiness, Th1 4:7. This was signified by the casting of these unclean spirits out of the bodies of people, who, it is here said, came out crying with a loud voice, which signifies that they came out with great reluctancy, and sorely against their wills, but were forced to acknowledge themselves overcome by a superior power, Mar 1:26; Mar 3:11; Mar 9:26. [2.] He was sent to heal the minds of men, to cure a distempered world, and to put it into a good state of health; and, in token of this, many that were taken with palsies, and that were lame, were healed. Those distempers are specified that were most difficult to be cured by the course of nature (that the miraculous cure might be the more illustrious), and those that were most expressive of the disease of sin and that moral impotency which the souls of men labour under as to the service of God. The grace of God in the gospel is designed for the healing of those that are spiritually lame and paralytic, and cannot help themselves, Rom 5:6. (4.) The acceptance which Philip's doctrine, thus proved, met with in Samaria (Act 8:6): The people with one accord gave heed to those things which Philip spoke, induced thereto by the miracles which served at first to gain attention, and so by degrees to gain assent. There then begin to be some hopes of people when they begin to take notice of what is said to them concerning the things of their souls and eternity - when they begin to give heed to the word of God, as those that are well pleased to hear it, desirous to understand and remember it, and that look upon themselves as concerned in it. The common people gave heed to Philip, oi ochloi - a multitude of them, not here and there one, but with one accord; they were all of a mind, that it was fit the doctrine of the gospel should be enquired into, and an impartial hearing given to it. (5.) The satisfaction they had in attending on, and attending to, Philip's preaching, and the success it had with many of them (Act 8:8): There was great joy in that city; for (Act 8:12) they believed Philip, and were baptized into the faith of Christ, the generality of them, both men and women. Observe, [1.] Philip preached the things concerning the kingdom of God, the constitution of that kingdom, the laws and ordinances of it, the liberties and privileges of it, and the obligations we are all under to be the loyal subjects of that kingdom; and he preached the name of Jesus Christ, as king of that kingdom - his name, which is above every name. He preached it up in its commanding power and influence - all that by which he has made himself known. [2.] The people not only gave heed to what he said, but at length believed it, were fully convinced that it was of God and not of men, and gave up themselves to the direction and government of it. As to this mountain, on which they had hitherto worshipped God, and placed a great deal of religion in it, they were now as much weaned from it as every they had been wedded to it, and become the true worshippers, who worship the Father in spirit and in truth, and in the name of Christ, the true temple, Joh 4:20-23. [3.] When they believed, without scruple (though they were Samaritans) and without delay they were baptized, openly professed the Christian faith, promised to adhere to it, and then, by washing them with water, were solemnly admitted into the communion of the Christian church, and owned as brethren by the disciples. Men only were capable of being admitted into the Jewish church by circumcision; but, to show that in Jesus Christ there is neither male nor female (Gal 3:28), but both are alike welcome to him, the initiating ordinance is such as women are capable of, for they are numbered with God's spiritual Israel, though not with Israel according to the flesh, Num 1:2. And hence it is easily gathered that women are to be admitted to the Lord's supper, though it does not appear that there were any among those to whom it was first administered. [4.] This occasioned great joy; each one rejoiced for himself, as he in the parable who found the treasure hid in the field; and they all rejoiced for the benefit hereby brought to their city, and that it came without opposition, which it would scarcely have done if Samaria had been within the jurisdiction of the chief priests. Note, The bringing of the gospel to any place is just matter of joy, of great joy, to that place. Hence the spreading of the gospel in the world is often prophesied of in the Old Testament as the diffusing of joy among the nations: Let the nations be glad and sing for joy, Psa 67:4; Th1 1:6. The gospel of Christ does not make men melancholy, but fills them with joy, if it be received as it should be; for it is glad tidings of great joy to all people, Luk 2:10. 2. What there was in particular at this city of Samaria that made the success of the gospel there more than ordinarily wonderful. (1.) That Simon Magus had been busy there, and had gained a great interest among the people, and yet they believed the things that Philip spoke. To unlearn that which is bad proves many times a harder task than to learn that which is good. These Samaritans, though they were not idolaters as the Gentiles, nor prejudiced against the gospel by traditions received from their fathers, yet had of late been drawn to follow Simon, a conjurer (For so Magus signifies) who made a mighty noise among them, and had strangely bewitched them. We are told, [1.] How strong the delusion of Satan was by which they were brought into the interests of this great deceiver. He had been for some time, nay, for a long time, in this city, using sorceries; perhaps he came there by the instigation of the devil, soon after our Saviour had been there, to undo what he had been doing there; for it was always Satan's way to crush a good work in its bud and infancy, Co2 11:3; Th1 3:5. Now, First, Simon assumed to himself that which was considerable: He gave out that he himself was some great one, and would have all people to believe so and to pay him respect accordingly; and then, as to every thing else, they might do as they pleased. He had no design to reform their lives, nor improve their worship and devotion, only to make them believe that he was, tis megas - some divine person. Justin Martyr says that he would be worshipped as prōton theon - the chief god. He gave out himself to be the Son of God, the Messiah, so some think; or to be an angel, or a prophet. Perhaps he was uncertain within himself what title of honour to pretend to; but he would be thought some great one. Pride, ambition, and an affectation of grandeur, have always been the cause of abundance of mischief both to the world and to the church. Secondly, The people ascribed to him what he pleased. 1. They all gave heed to him, from the least to the greatest, both young and old, both poor and rich, both governors and governed. To him they had regard (Act 8:10, Act 8:11), and perhaps the more because the time fixed for the coming of the Messiah had now expired, which had raised a general expectation of the appearing of some great one about this time. Probably he was a native of their country, and therefore they embraced him the more cheerfully, that by giving honour to him they might reflect it upon themselves. 2. They said of him, This man is the great power of God - the power of God, that great power (so it might be read), that power which made the world. See how ignorant inconsiderate people mistake that which is done by the power of Satan, as if it were done by the power of God. Thus, in the Gentile world, devils pass for deities; and in the antichristian kingdom all the world wonders after a beast, to whom the dragon gives his power, and who opens his mouth in blasphemy against God, Rev 13:2-5. 3. They were brought to it by his sorceries: He bewitched the people of Samaria (Act 8:9), bewitched them with sorceries (Act 8:11), that is, either, (1.) By his magic arts he bewitched the minds of the people, at least some of them, who drew in others. Satan, by God's permission, filled their hearts to follow Simon. O foolish Galatians, saith Paul, who hath bewitched you? Gal 3:1. These people are said to be bewitched by Simon, because they were so strangely infatuated to believe a lie. Or, (2.) By his magic arts he did many signs and lying wonders, which seemed to be miracles, but really were not so: like those of the magicians of Egypt, and those of the man of sin, Th2 2:9. When they knew no better, they were influenced by his sorceries; but, when they were acquainted with Philip's real miracles, they saw plainly that the one was real and the other a sham, and that there was as much difference as between Aaron's rod and those of the magicians. What is the chaff to the wheat? Jer 23:28. Thus, notwithstanding the influence Simon Magus had had upon them, and the unwillingness there generally is in people to own themselves in an error, and to retract it, yet, when they saw the difference between Simon and Philip, they quitted Simon, gave heed no longer to him, but to Philip: and thus you see, [2.] How strong the power of Divine grace is, by which they were brought to Christ, who is truth itself, and was, as I may say, the great undeceiver. By that grace working with the word those that had been led captive by Satan were brought into obedience to Christ. Where Satan, as a strong man armed, kept possession of the palace, and thought himself safe, Christ, as a stronger than he, dispossessed him, and divided the spoil; led captivity captive, and made those the trophies of his victory whom the devil had triumphed over. Let us not despair of the worst, when even those whom Simon Magus had bewitched were brought to believe. (2.) Here is another thing yet more wonderful, that Simon Magus himself became a convert to the faith of Christ, in show and profession, for a time. Is Saul also among the prophets? Yes (Act 8:13), Simon himself believed also. He was convinced that Philip preached a true doctrine, because he saw it confirmed by real miracles, of which he was the better able to judge because he was conscious to himself of the trick of his own pretended ones. [1.] The present conviction went so far that he was baptized, was admitted, as other believers were, into the church by baptism; and we have no reason to think that Philip did amiss in baptizing him, no, nor in baptizing him quickly. Though he had been a very wicked man, a sorcerer, a pretender to divine honours, yet, upon his solemn profession of repentance for his sin and faith in Jesus Christ, he was baptized. For, as great wickedness before conversion keeps not true penitents from the benefits of God's grace, so neither should it keep professing ones from church-fellowship. Prodigals, when they return, must be joyfully welcomed home, though we cannot be sure but that they will play the prodigal again. Nay, though he was now but a hypocrite, and really in the gall of bitterness and bond of iniquity all this while, and would soon have been found to be so if he had been tried awhile, yet Philip baptized him; for it is God's prerogative to know the heart. The church and its ministers must go by a judgment of charity, as far as there is room for it. It is a maxim in the law, Donec contrarium patet, semper praesumitur meliori parti - We must hope the best as long as we can. And it is a maxim in the discipline of the church, De secretis non judicat ecclesia - The secrets of the heart God only judges. [2.] The present conviction lasted so long that he continued with Philip. Though afterwards he apostatized from Christianity, yet not quickly. He courted Philip's acquaintance, and now he that had given out himself to be some great one is content to sit at the feet of a preacher of the gospel. Even bad men, very bad, may sometimes be in a good frame, very good; and those whose hearts still go after their covetousness may possibly not only come before God as his people come, but continue with them. [3.] The present conviction was wrought and kept up by the miracles; he wondered to see himself so far outdone in signs and miracles. Many wonder at the proofs of divine truths who never experience the power of them.