Acts 10

Acts 10:1

Moses Rejected; Idols; Judgment

After Stephen has emphatically presented the special nurturing, education and calling of Moses to his audience, he continues just as emphatically with the delivering service of Moses. Again and again he points out what Moses has done or said. This, and no one else, led them out of Egypt. And how: performing wonders and signs. Did not the Lord Jesus reveal Himself in the midst of His people in the same way? Did not the apostles also operate in this way among the people and did not Stephen operate in this way?

And Moses not only delivered them out of Egypt, but also led them through the Red Sea into the wilderness, where he also showed them the way for forty years. It is this Moses who was among the sons of Israel – those who form the Council boasted of being that too, didn’t they? – who said that God would raise up for them a Prophet like him. To the Council it is clear that by this the Messiah is meant, Who, just like Moses, would act as Deliverer and Judge.

Stephen gives even more homage to Moses. He points at Moses and says that he is the one, and no other, who has received the law in the wilderness through the mediation of angels. The law contains the words of God and are therefore living words. They were given by God to Moses on the mountain of God. Moses was the mediator, because he was with the angel in the wilderness and on the mountain and he was with “our fathers”.

He passes on the living oracles or words to “you”, that is Israel then and now. But what did “our fathers” do with all that God gave to them through Moses and with what He said to them through Moses? They deliberately disobeyed him. They refused to obey him. They repelled him. They did not want him to talk about obedience to God.

In their hearts they returned to Egypt. There they could at least do what they wanted. That they lived in slavery and oppression, they didn’t think about that anymore. After all, everything was better than that oppressive obedience to God. And where was Moses anyway? He had been gone for so long that he would never come back.

That’s why they told Aaron to make gods they could see and follow. So in those days, the days of Moses’ absence, they made a calf. To that idol they offered sacrifice, rejoicing in the works of their hands. No more thought was given to God’s honor and work. That is why God turned away. He withdrew from them and as judgment He delivered them up to idolatry (cf. Romans 1:23-26; 28).

Stephen tells the Council how throughout history the people have done nothing but serve the idols. Abraham served them before God called him (Joshua 24:2), the people served them in Egypt (Joshua 24:14) and in the wilderness (Amos 5:25-27).

In his quote from the prophet Amos, Stephen also quotes the judgment on the people that the Babylonians would bring by making the people go into exile. So there is a double judgment: the judgment of God by delivering them to idolatry and the judgment of God by making them go into exile, away from the land.

Again and again in Stephen’s speech it sounds that God approaches His people differently every time, because His people always turn away from Him and become unfaithful to Him. Everything He gives, they have always rejected and chosen the idols instead.

Acts 10:2

Moses Rejected; Idols; Judgment

After Stephen has emphatically presented the special nurturing, education and calling of Moses to his audience, he continues just as emphatically with the delivering service of Moses. Again and again he points out what Moses has done or said. This, and no one else, led them out of Egypt. And how: performing wonders and signs. Did not the Lord Jesus reveal Himself in the midst of His people in the same way? Did not the apostles also operate in this way among the people and did not Stephen operate in this way?

And Moses not only delivered them out of Egypt, but also led them through the Red Sea into the wilderness, where he also showed them the way for forty years. It is this Moses who was among the sons of Israel – those who form the Council boasted of being that too, didn’t they? – who said that God would raise up for them a Prophet like him. To the Council it is clear that by this the Messiah is meant, Who, just like Moses, would act as Deliverer and Judge.

Stephen gives even more homage to Moses. He points at Moses and says that he is the one, and no other, who has received the law in the wilderness through the mediation of angels. The law contains the words of God and are therefore living words. They were given by God to Moses on the mountain of God. Moses was the mediator, because he was with the angel in the wilderness and on the mountain and he was with “our fathers”.

He passes on the living oracles or words to “you”, that is Israel then and now. But what did “our fathers” do with all that God gave to them through Moses and with what He said to them through Moses? They deliberately disobeyed him. They refused to obey him. They repelled him. They did not want him to talk about obedience to God.

In their hearts they returned to Egypt. There they could at least do what they wanted. That they lived in slavery and oppression, they didn’t think about that anymore. After all, everything was better than that oppressive obedience to God. And where was Moses anyway? He had been gone for so long that he would never come back.

That’s why they told Aaron to make gods they could see and follow. So in those days, the days of Moses’ absence, they made a calf. To that idol they offered sacrifice, rejoicing in the works of their hands. No more thought was given to God’s honor and work. That is why God turned away. He withdrew from them and as judgment He delivered them up to idolatry (cf. Romans 1:23-26; 28).

Stephen tells the Council how throughout history the people have done nothing but serve the idols. Abraham served them before God called him (Joshua 24:2), the people served them in Egypt (Joshua 24:14) and in the wilderness (Amos 5:25-27).

In his quote from the prophet Amos, Stephen also quotes the judgment on the people that the Babylonians would bring by making the people go into exile. So there is a double judgment: the judgment of God by delivering them to idolatry and the judgment of God by making them go into exile, away from the land.

Again and again in Stephen’s speech it sounds that God approaches His people differently every time, because His people always turn away from Him and become unfaithful to Him. Everything He gives, they have always rejected and chosen the idols instead.

Acts 10:3

Moses Rejected; Idols; Judgment

After Stephen has emphatically presented the special nurturing, education and calling of Moses to his audience, he continues just as emphatically with the delivering service of Moses. Again and again he points out what Moses has done or said. This, and no one else, led them out of Egypt. And how: performing wonders and signs. Did not the Lord Jesus reveal Himself in the midst of His people in the same way? Did not the apostles also operate in this way among the people and did not Stephen operate in this way?

And Moses not only delivered them out of Egypt, but also led them through the Red Sea into the wilderness, where he also showed them the way for forty years. It is this Moses who was among the sons of Israel – those who form the Council boasted of being that too, didn’t they? – who said that God would raise up for them a Prophet like him. To the Council it is clear that by this the Messiah is meant, Who, just like Moses, would act as Deliverer and Judge.

Stephen gives even more homage to Moses. He points at Moses and says that he is the one, and no other, who has received the law in the wilderness through the mediation of angels. The law contains the words of God and are therefore living words. They were given by God to Moses on the mountain of God. Moses was the mediator, because he was with the angel in the wilderness and on the mountain and he was with “our fathers”.

He passes on the living oracles or words to “you”, that is Israel then and now. But what did “our fathers” do with all that God gave to them through Moses and with what He said to them through Moses? They deliberately disobeyed him. They refused to obey him. They repelled him. They did not want him to talk about obedience to God.

In their hearts they returned to Egypt. There they could at least do what they wanted. That they lived in slavery and oppression, they didn’t think about that anymore. After all, everything was better than that oppressive obedience to God. And where was Moses anyway? He had been gone for so long that he would never come back.

That’s why they told Aaron to make gods they could see and follow. So in those days, the days of Moses’ absence, they made a calf. To that idol they offered sacrifice, rejoicing in the works of their hands. No more thought was given to God’s honor and work. That is why God turned away. He withdrew from them and as judgment He delivered them up to idolatry (cf. Romans 1:23-26; 28).

Stephen tells the Council how throughout history the people have done nothing but serve the idols. Abraham served them before God called him (Joshua 24:2), the people served them in Egypt (Joshua 24:14) and in the wilderness (Amos 5:25-27).

In his quote from the prophet Amos, Stephen also quotes the judgment on the people that the Babylonians would bring by making the people go into exile. So there is a double judgment: the judgment of God by delivering them to idolatry and the judgment of God by making them go into exile, away from the land.

Again and again in Stephen’s speech it sounds that God approaches His people differently every time, because His people always turn away from Him and become unfaithful to Him. Everything He gives, they have always rejected and chosen the idols instead.

Acts 10:4

The Dwelling Place of God

Here Stephen comes to a new section in his speech. After his extensive tribute to Moses in the face of their accusation that he would slander Moses, he speaks about the dwelling place of God. After all, they had also accused him of speaking words against the temple by pointing to its destruction (Acts 6:14). Stephen will show that God’s former dwellings were temporary dwellings and not even real ones.

He first mentions the tabernacle which he describes with the extensive name “tabernacle of testimony in the wilderness”. It is the tent from which God testifies, from which He speaks to His people. What kind of tent was that? It was a tent made by Moses at God’s command and according to the pattern which God had shown to him on the mountain (Exodus 25:40). Stephen makes it clear that the tabernacle was a temporary dwelling place of God and that it referred to a higher reality, heaven. The tabernacle would not always remain the dwelling place of God.

When “our fathers” entered the land with Joshua, they brought the tabernacle with them (Joshua 3:14-17). Stephen mentions the name Joshua. This is the Hebrew name for the Greek ‘Jesus’. He actually says that the people took possession of the land with ‘Jesus’. The land was delivered by God from the original inhabitants (Joshua 23:9; Joshua 24:18) who were all servants of idols. There the tabernacle was given its place until the days of David.

With David the next change comes. That change has to do with the way God is served, not with the principle that God is served. God always wants people to serve Him, but He sometimes changes the way He wants that to happen. First it was in the tabernacle, under David it became the temple.

God is also free in His choice of the builder of His house. Although David found grace with God and longed to build a dwelling place for God (Psalms 132:5), he was not allowed to do so (2 Samuel 7:2-17). God had reserved the building of the temple for Solomon (1 Kings 6:1; 14; 1 Kings 8:19-20). But no matter how beautiful the temple was, it was not the real dwelling place of God.

The audience of Stephen claimed God by pointing to the temple as His dwelling place. To them, the temple was solid proof of the presence of God. Whoever touched the temple touched God. Stephen brings that idea down by pointing out that God does not dwell in houses made by human hands. He reinforces his words by quoting what God Himself said through the mouth of the prophet Isaiah (Isaiah 66:1-2; cf. 1 Kings 8:27).

Acts 10:5

The Dwelling Place of God

Here Stephen comes to a new section in his speech. After his extensive tribute to Moses in the face of their accusation that he would slander Moses, he speaks about the dwelling place of God. After all, they had also accused him of speaking words against the temple by pointing to its destruction (Acts 6:14). Stephen will show that God’s former dwellings were temporary dwellings and not even real ones.

He first mentions the tabernacle which he describes with the extensive name “tabernacle of testimony in the wilderness”. It is the tent from which God testifies, from which He speaks to His people. What kind of tent was that? It was a tent made by Moses at God’s command and according to the pattern which God had shown to him on the mountain (Exodus 25:40). Stephen makes it clear that the tabernacle was a temporary dwelling place of God and that it referred to a higher reality, heaven. The tabernacle would not always remain the dwelling place of God.

When “our fathers” entered the land with Joshua, they brought the tabernacle with them (Joshua 3:14-17). Stephen mentions the name Joshua. This is the Hebrew name for the Greek ‘Jesus’. He actually says that the people took possession of the land with ‘Jesus’. The land was delivered by God from the original inhabitants (Joshua 23:9; Joshua 24:18) who were all servants of idols. There the tabernacle was given its place until the days of David.

With David the next change comes. That change has to do with the way God is served, not with the principle that God is served. God always wants people to serve Him, but He sometimes changes the way He wants that to happen. First it was in the tabernacle, under David it became the temple.

God is also free in His choice of the builder of His house. Although David found grace with God and longed to build a dwelling place for God (Psalms 132:5), he was not allowed to do so (2 Samuel 7:2-17). God had reserved the building of the temple for Solomon (1 Kings 6:1; 14; 1 Kings 8:19-20). But no matter how beautiful the temple was, it was not the real dwelling place of God.

The audience of Stephen claimed God by pointing to the temple as His dwelling place. To them, the temple was solid proof of the presence of God. Whoever touched the temple touched God. Stephen brings that idea down by pointing out that God does not dwell in houses made by human hands. He reinforces his words by quoting what God Himself said through the mouth of the prophet Isaiah (Isaiah 66:1-2; cf. 1 Kings 8:27).

Acts 10:6

The Dwelling Place of God

Here Stephen comes to a new section in his speech. After his extensive tribute to Moses in the face of their accusation that he would slander Moses, he speaks about the dwelling place of God. After all, they had also accused him of speaking words against the temple by pointing to its destruction (Acts 6:14). Stephen will show that God’s former dwellings were temporary dwellings and not even real ones.

He first mentions the tabernacle which he describes with the extensive name “tabernacle of testimony in the wilderness”. It is the tent from which God testifies, from which He speaks to His people. What kind of tent was that? It was a tent made by Moses at God’s command and according to the pattern which God had shown to him on the mountain (Exodus 25:40). Stephen makes it clear that the tabernacle was a temporary dwelling place of God and that it referred to a higher reality, heaven. The tabernacle would not always remain the dwelling place of God.

When “our fathers” entered the land with Joshua, they brought the tabernacle with them (Joshua 3:14-17). Stephen mentions the name Joshua. This is the Hebrew name for the Greek ‘Jesus’. He actually says that the people took possession of the land with ‘Jesus’. The land was delivered by God from the original inhabitants (Joshua 23:9; Joshua 24:18) who were all servants of idols. There the tabernacle was given its place until the days of David.

With David the next change comes. That change has to do with the way God is served, not with the principle that God is served. God always wants people to serve Him, but He sometimes changes the way He wants that to happen. First it was in the tabernacle, under David it became the temple.

God is also free in His choice of the builder of His house. Although David found grace with God and longed to build a dwelling place for God (Psalms 132:5), he was not allowed to do so (2 Samuel 7:2-17). God had reserved the building of the temple for Solomon (1 Kings 6:1; 14; 1 Kings 8:19-20). But no matter how beautiful the temple was, it was not the real dwelling place of God.

The audience of Stephen claimed God by pointing to the temple as His dwelling place. To them, the temple was solid proof of the presence of God. Whoever touched the temple touched God. Stephen brings that idea down by pointing out that God does not dwell in houses made by human hands. He reinforces his words by quoting what God Himself said through the mouth of the prophet Isaiah (Isaiah 66:1-2; cf. 1 Kings 8:27).

Acts 10:7

The Dwelling Place of God

Here Stephen comes to a new section in his speech. After his extensive tribute to Moses in the face of their accusation that he would slander Moses, he speaks about the dwelling place of God. After all, they had also accused him of speaking words against the temple by pointing to its destruction (Acts 6:14). Stephen will show that God’s former dwellings were temporary dwellings and not even real ones.

He first mentions the tabernacle which he describes with the extensive name “tabernacle of testimony in the wilderness”. It is the tent from which God testifies, from which He speaks to His people. What kind of tent was that? It was a tent made by Moses at God’s command and according to the pattern which God had shown to him on the mountain (Exodus 25:40). Stephen makes it clear that the tabernacle was a temporary dwelling place of God and that it referred to a higher reality, heaven. The tabernacle would not always remain the dwelling place of God.

When “our fathers” entered the land with Joshua, they brought the tabernacle with them (Joshua 3:14-17). Stephen mentions the name Joshua. This is the Hebrew name for the Greek ‘Jesus’. He actually says that the people took possession of the land with ‘Jesus’. The land was delivered by God from the original inhabitants (Joshua 23:9; Joshua 24:18) who were all servants of idols. There the tabernacle was given its place until the days of David.

With David the next change comes. That change has to do with the way God is served, not with the principle that God is served. God always wants people to serve Him, but He sometimes changes the way He wants that to happen. First it was in the tabernacle, under David it became the temple.

God is also free in His choice of the builder of His house. Although David found grace with God and longed to build a dwelling place for God (Psalms 132:5), he was not allowed to do so (2 Samuel 7:2-17). God had reserved the building of the temple for Solomon (1 Kings 6:1; 14; 1 Kings 8:19-20). But no matter how beautiful the temple was, it was not the real dwelling place of God.

The audience of Stephen claimed God by pointing to the temple as His dwelling place. To them, the temple was solid proof of the presence of God. Whoever touched the temple touched God. Stephen brings that idea down by pointing out that God does not dwell in houses made by human hands. He reinforces his words by quoting what God Himself said through the mouth of the prophet Isaiah (Isaiah 66:1-2; cf. 1 Kings 8:27).

Acts 10:8

The Dwelling Place of God

Here Stephen comes to a new section in his speech. After his extensive tribute to Moses in the face of their accusation that he would slander Moses, he speaks about the dwelling place of God. After all, they had also accused him of speaking words against the temple by pointing to its destruction (Acts 6:14). Stephen will show that God’s former dwellings were temporary dwellings and not even real ones.

He first mentions the tabernacle which he describes with the extensive name “tabernacle of testimony in the wilderness”. It is the tent from which God testifies, from which He speaks to His people. What kind of tent was that? It was a tent made by Moses at God’s command and according to the pattern which God had shown to him on the mountain (Exodus 25:40). Stephen makes it clear that the tabernacle was a temporary dwelling place of God and that it referred to a higher reality, heaven. The tabernacle would not always remain the dwelling place of God.

When “our fathers” entered the land with Joshua, they brought the tabernacle with them (Joshua 3:14-17). Stephen mentions the name Joshua. This is the Hebrew name for the Greek ‘Jesus’. He actually says that the people took possession of the land with ‘Jesus’. The land was delivered by God from the original inhabitants (Joshua 23:9; Joshua 24:18) who were all servants of idols. There the tabernacle was given its place until the days of David.

With David the next change comes. That change has to do with the way God is served, not with the principle that God is served. God always wants people to serve Him, but He sometimes changes the way He wants that to happen. First it was in the tabernacle, under David it became the temple.

God is also free in His choice of the builder of His house. Although David found grace with God and longed to build a dwelling place for God (Psalms 132:5), he was not allowed to do so (2 Samuel 7:2-17). God had reserved the building of the temple for Solomon (1 Kings 6:1; 14; 1 Kings 8:19-20). But no matter how beautiful the temple was, it was not the real dwelling place of God.

The audience of Stephen claimed God by pointing to the temple as His dwelling place. To them, the temple was solid proof of the presence of God. Whoever touched the temple touched God. Stephen brings that idea down by pointing out that God does not dwell in houses made by human hands. He reinforces his words by quoting what God Himself said through the mouth of the prophet Isaiah (Isaiah 66:1-2; cf. 1 Kings 8:27).

Acts 10:9

The Dwelling Place of God

Here Stephen comes to a new section in his speech. After his extensive tribute to Moses in the face of their accusation that he would slander Moses, he speaks about the dwelling place of God. After all, they had also accused him of speaking words against the temple by pointing to its destruction (Acts 6:14). Stephen will show that God’s former dwellings were temporary dwellings and not even real ones.

He first mentions the tabernacle which he describes with the extensive name “tabernacle of testimony in the wilderness”. It is the tent from which God testifies, from which He speaks to His people. What kind of tent was that? It was a tent made by Moses at God’s command and according to the pattern which God had shown to him on the mountain (Exodus 25:40). Stephen makes it clear that the tabernacle was a temporary dwelling place of God and that it referred to a higher reality, heaven. The tabernacle would not always remain the dwelling place of God.

When “our fathers” entered the land with Joshua, they brought the tabernacle with them (Joshua 3:14-17). Stephen mentions the name Joshua. This is the Hebrew name for the Greek ‘Jesus’. He actually says that the people took possession of the land with ‘Jesus’. The land was delivered by God from the original inhabitants (Joshua 23:9; Joshua 24:18) who were all servants of idols. There the tabernacle was given its place until the days of David.

With David the next change comes. That change has to do with the way God is served, not with the principle that God is served. God always wants people to serve Him, but He sometimes changes the way He wants that to happen. First it was in the tabernacle, under David it became the temple.

God is also free in His choice of the builder of His house. Although David found grace with God and longed to build a dwelling place for God (Psalms 132:5), he was not allowed to do so (2 Samuel 7:2-17). God had reserved the building of the temple for Solomon (1 Kings 6:1; 14; 1 Kings 8:19-20). But no matter how beautiful the temple was, it was not the real dwelling place of God.

The audience of Stephen claimed God by pointing to the temple as His dwelling place. To them, the temple was solid proof of the presence of God. Whoever touched the temple touched God. Stephen brings that idea down by pointing out that God does not dwell in houses made by human hands. He reinforces his words by quoting what God Himself said through the mouth of the prophet Isaiah (Isaiah 66:1-2; cf. 1 Kings 8:27).

Acts 10:10

The Dwelling Place of God

Here Stephen comes to a new section in his speech. After his extensive tribute to Moses in the face of their accusation that he would slander Moses, he speaks about the dwelling place of God. After all, they had also accused him of speaking words against the temple by pointing to its destruction (Acts 6:14). Stephen will show that God’s former dwellings were temporary dwellings and not even real ones.

He first mentions the tabernacle which he describes with the extensive name “tabernacle of testimony in the wilderness”. It is the tent from which God testifies, from which He speaks to His people. What kind of tent was that? It was a tent made by Moses at God’s command and according to the pattern which God had shown to him on the mountain (Exodus 25:40). Stephen makes it clear that the tabernacle was a temporary dwelling place of God and that it referred to a higher reality, heaven. The tabernacle would not always remain the dwelling place of God.

When “our fathers” entered the land with Joshua, they brought the tabernacle with them (Joshua 3:14-17). Stephen mentions the name Joshua. This is the Hebrew name for the Greek ‘Jesus’. He actually says that the people took possession of the land with ‘Jesus’. The land was delivered by God from the original inhabitants (Joshua 23:9; Joshua 24:18) who were all servants of idols. There the tabernacle was given its place until the days of David.

With David the next change comes. That change has to do with the way God is served, not with the principle that God is served. God always wants people to serve Him, but He sometimes changes the way He wants that to happen. First it was in the tabernacle, under David it became the temple.

God is also free in His choice of the builder of His house. Although David found grace with God and longed to build a dwelling place for God (Psalms 132:5), he was not allowed to do so (2 Samuel 7:2-17). God had reserved the building of the temple for Solomon (1 Kings 6:1; 14; 1 Kings 8:19-20). But no matter how beautiful the temple was, it was not the real dwelling place of God.

The audience of Stephen claimed God by pointing to the temple as His dwelling place. To them, the temple was solid proof of the presence of God. Whoever touched the temple touched God. Stephen brings that idea down by pointing out that God does not dwell in houses made by human hands. He reinforces his words by quoting what God Himself said through the mouth of the prophet Isaiah (Isaiah 66:1-2; cf. 1 Kings 8:27).

Acts 10:11

Stephen’s Indictment

Reaching this point in his speech, it seems that Stephen notices that the Council understands that he is talking about them. In his speech he has reversed the arrows that were pointed at him and directed them at them. He has changed every ground for his conviction into a conviction of them. They have become the accused.

Instead of moderating his tone under their threatening gaze, Stephen raises his voice and calls out to them what the status of their situation is. He calls them “stiff-necked” because they don’t want to bow their necks before God (cf. Exodus 33:5).

He further calls them “uncircumcised in heart and ears”. They may belong to the people of God through outward circumcision, but in their inner being they are like the uncircumcised Gentiles whose hearts are not turned toward God and who do not listen to God (Jeremiah 9:26b; Romans 2:25). In their aversion to God, they resist the work of the Holy Spirit. They do not do this just once, but always (Isaiah 63:10; Psalms 106:33).

Until now Stephen has always spoken about our fathers, but at this stage of his speech he distances himself from them and speaks about “your fathers”. Their fathers and they did and do the same in their resistance against the Holy Spirit. They do this even more clearly than their fathers, for the Spirit has come and is clearly active in a man like Stephen (Acts 6:5; 10).

He asks them a rhetorical question: “Which of the prophets their fathers did not persecute?” They cannot mention an exception, because every prophet sent by God to remind His people of their sins and to call them to repentance was rejected by them (2 Chronicles 36:16; Jeremiah 2:30; Matthew 23:31). All those prophets also pointed out the coming of the Righteous One, that is the Lord Jesus. And what have they, the Council, done with Him? They have betrayed and killed Him.

This accusation was also made by Peter (Acts 3:14-15). While Peter took “ignorance” into account as an extenuating circumstance, Stephen holds this company of religious leaders fully responsible for this greatest crime of all time. Whatever new revelation from God came, they rejected it, right up to and including the Son of God.

The last words Stephen can speak relate to the way they received the law and the fact that they did not keep the law. They had accused him of speaking against the law (Acts 6:11; 13), but here he gives the law the highest honor and correct application. He acknowledges the exalted origin of the law (Galatians 3:19; Hebrews 2:2) as well as its full authority in its application to the members of the Council.

Acts 10:12

Stephen’s Indictment

Reaching this point in his speech, it seems that Stephen notices that the Council understands that he is talking about them. In his speech he has reversed the arrows that were pointed at him and directed them at them. He has changed every ground for his conviction into a conviction of them. They have become the accused.

Instead of moderating his tone under their threatening gaze, Stephen raises his voice and calls out to them what the status of their situation is. He calls them “stiff-necked” because they don’t want to bow their necks before God (cf. Exodus 33:5).

He further calls them “uncircumcised in heart and ears”. They may belong to the people of God through outward circumcision, but in their inner being they are like the uncircumcised Gentiles whose hearts are not turned toward God and who do not listen to God (Jeremiah 9:26b; Romans 2:25). In their aversion to God, they resist the work of the Holy Spirit. They do not do this just once, but always (Isaiah 63:10; Psalms 106:33).

Until now Stephen has always spoken about our fathers, but at this stage of his speech he distances himself from them and speaks about “your fathers”. Their fathers and they did and do the same in their resistance against the Holy Spirit. They do this even more clearly than their fathers, for the Spirit has come and is clearly active in a man like Stephen (Acts 6:5; 10).

He asks them a rhetorical question: “Which of the prophets their fathers did not persecute?” They cannot mention an exception, because every prophet sent by God to remind His people of their sins and to call them to repentance was rejected by them (2 Chronicles 36:16; Jeremiah 2:30; Matthew 23:31). All those prophets also pointed out the coming of the Righteous One, that is the Lord Jesus. And what have they, the Council, done with Him? They have betrayed and killed Him.

This accusation was also made by Peter (Acts 3:14-15). While Peter took “ignorance” into account as an extenuating circumstance, Stephen holds this company of religious leaders fully responsible for this greatest crime of all time. Whatever new revelation from God came, they rejected it, right up to and including the Son of God.

The last words Stephen can speak relate to the way they received the law and the fact that they did not keep the law. They had accused him of speaking against the law (Acts 6:11; 13), but here he gives the law the highest honor and correct application. He acknowledges the exalted origin of the law (Galatians 3:19; Hebrews 2:2) as well as its full authority in its application to the members of the Council.

Acts 10:13

Stephen’s Indictment

Reaching this point in his speech, it seems that Stephen notices that the Council understands that he is talking about them. In his speech he has reversed the arrows that were pointed at him and directed them at them. He has changed every ground for his conviction into a conviction of them. They have become the accused.

Instead of moderating his tone under their threatening gaze, Stephen raises his voice and calls out to them what the status of their situation is. He calls them “stiff-necked” because they don’t want to bow their necks before God (cf. Exodus 33:5).

He further calls them “uncircumcised in heart and ears”. They may belong to the people of God through outward circumcision, but in their inner being they are like the uncircumcised Gentiles whose hearts are not turned toward God and who do not listen to God (Jeremiah 9:26b; Romans 2:25). In their aversion to God, they resist the work of the Holy Spirit. They do not do this just once, but always (Isaiah 63:10; Psalms 106:33).

Until now Stephen has always spoken about our fathers, but at this stage of his speech he distances himself from them and speaks about “your fathers”. Their fathers and they did and do the same in their resistance against the Holy Spirit. They do this even more clearly than their fathers, for the Spirit has come and is clearly active in a man like Stephen (Acts 6:5; 10).

He asks them a rhetorical question: “Which of the prophets their fathers did not persecute?” They cannot mention an exception, because every prophet sent by God to remind His people of their sins and to call them to repentance was rejected by them (2 Chronicles 36:16; Jeremiah 2:30; Matthew 23:31). All those prophets also pointed out the coming of the Righteous One, that is the Lord Jesus. And what have they, the Council, done with Him? They have betrayed and killed Him.

This accusation was also made by Peter (Acts 3:14-15). While Peter took “ignorance” into account as an extenuating circumstance, Stephen holds this company of religious leaders fully responsible for this greatest crime of all time. Whatever new revelation from God came, they rejected it, right up to and including the Son of God.

The last words Stephen can speak relate to the way they received the law and the fact that they did not keep the law. They had accused him of speaking against the law (Acts 6:11; 13), but here he gives the law the highest honor and correct application. He acknowledges the exalted origin of the law (Galatians 3:19; Hebrews 2:2) as well as its full authority in its application to the members of the Council.

Acts 10:14

Stephen Is Stoned

With his words that they are lawbreakers, the measure is filled up to them. All the accumulated anger comes out. They are in no way able to argue against Stephen. His proof of their guilt is irrefutable. Instead of his words touching them in the heart and asking them what to do (cf. Acts 2:37), his speech to them has become more and more an agony, a torture for their minds. They gnash their teeth against him as an expression of torment characteristic of the hell with which they are connected (Luke 13:28; Psalms 35:16).

While during Stephen’s speech the anger increases, which can be seen on their faces, an increasing glory of heaven can be seen on Stephen. They are full of anger; he is full of the Holy Spirit. They see through their anger a man they want to kill. He does not see the angry crowd, but he is completely absorbed by the Holy Spirit in what he sees in heaven: “The glory of God, and Jesus standing at the right hand of God.”

The glory of God had left the temple (Ezekiel 10:18; Ezekiel 11:23) and had returned to heaven. The glory of God had reappeared in Christ, but had been rejected and had returned to heaven. Now Stephen sees that glory, which means that the glory is visible to Christians who possess God’s Spirit.

After his razor-sharp condemnation he now speaks about the heaven he sees opened and in which he sees the Lord Jesus as the Son of man standing at the right hand of God. Like seeing the glory of God, seeing the opened heavens is also characteristic of Christendom. In Judaism the entrance to God is closed, God is hidden behind the veil.

When the Council hears all this, they go wild. They begin to cry out, so that they will hardly have heard what Stephen may have said. And even if another word from this – in their eyes – terrible criminal should break through their cries and reach their ears, they make it impossible to hear it by covering their ears (Psalms 58:4-5).

It is completely unacceptable to them, no matter what Stephen says. He testifies not of the glory of God – which would be normal for heaven – but of the Son of Man in glory. It is perfectly clear to them what he is saying with this. He says nothing more and nothing less than that he sees the Messiah Whom they have rejected and that He is the Son of God (Daniel 7:13).

Stephen says another thing. He also says that He sees the Son of Man “standing”. This indicates that the rejection of the Lord Jesus is not yet total and that He is, as it were, ready to return in case His people still come to repentance. However, this is not the case. On the contrary. By stoning Stephen, they send the Lord Jesus, as it were, a delegation after Him, saying: ”We do not want this man to reign over us” (cf. Luke 19:11-14).

In Stephen’s death the testimony of the Holy Spirit was also rejected by them. The Lord underwent a sham trial. Stephen was executed and stoned to death without any form of trial. With this he undergoes the fate of a blasphemer (Leviticus 24:16). The stoning is carried out by the false witnesses (Acts 6:13).

In order not to be hindered by their robes when throwing the stones, they put them at the feet of a young man, Saul. Later on, Saul, then Paul, will cite his involvement and his care for the robes of the stone-throwers as a regrettable affair (Acts 22:20). Here we hear about him for the first time. He wholeheartedly agrees with the stoning of that ‘blasphemer’.

While he is being stoned, Stephen calls on the Lord to receive his spirit. Heaven had to receive not only the Lord Jesus until the period of restoration (Acts 3:20-21), but also the souls of His own, of those who believe in Him. By seeing Christ glorified in heaven, Stephen, as well as every believer, is changed and becomes like Him. This is apparent from his last words.

His last words are no longer addressed to the people – he has nothing more to say to them – but to his Lord. While the stones strike him, he kneels down quietly and then by a loud voice, so that they all hear it, he prays for forgiveness for his murderers (cf. Luke 23:34a).

Seeing the Lord Jesus gives him that rest in these circumstances. We also see that rest in the way Stephen’s death is described: he falls asleep. Falling asleep refers to the body, not to the soul or the spirit. Stephen is taken away from this life in the power of his life that was a testimony.

Jim Elliot, who was killed at the age of twenty-eight by the spears of Auca Indians to whom he wanted to preach the gospel, wrote: ‘I am not looking for a long life, but a full life.’ And: ‘God seeks to populate eternity and I must not limit Him in doing this just with old people.’

Acts 10:15

Stephen Is Stoned

With his words that they are lawbreakers, the measure is filled up to them. All the accumulated anger comes out. They are in no way able to argue against Stephen. His proof of their guilt is irrefutable. Instead of his words touching them in the heart and asking them what to do (cf. Acts 2:37), his speech to them has become more and more an agony, a torture for their minds. They gnash their teeth against him as an expression of torment characteristic of the hell with which they are connected (Luke 13:28; Psalms 35:16).

While during Stephen’s speech the anger increases, which can be seen on their faces, an increasing glory of heaven can be seen on Stephen. They are full of anger; he is full of the Holy Spirit. They see through their anger a man they want to kill. He does not see the angry crowd, but he is completely absorbed by the Holy Spirit in what he sees in heaven: “The glory of God, and Jesus standing at the right hand of God.”

The glory of God had left the temple (Ezekiel 10:18; Ezekiel 11:23) and had returned to heaven. The glory of God had reappeared in Christ, but had been rejected and had returned to heaven. Now Stephen sees that glory, which means that the glory is visible to Christians who possess God’s Spirit.

After his razor-sharp condemnation he now speaks about the heaven he sees opened and in which he sees the Lord Jesus as the Son of man standing at the right hand of God. Like seeing the glory of God, seeing the opened heavens is also characteristic of Christendom. In Judaism the entrance to God is closed, God is hidden behind the veil.

When the Council hears all this, they go wild. They begin to cry out, so that they will hardly have heard what Stephen may have said. And even if another word from this – in their eyes – terrible criminal should break through their cries and reach their ears, they make it impossible to hear it by covering their ears (Psalms 58:4-5).

It is completely unacceptable to them, no matter what Stephen says. He testifies not of the glory of God – which would be normal for heaven – but of the Son of Man in glory. It is perfectly clear to them what he is saying with this. He says nothing more and nothing less than that he sees the Messiah Whom they have rejected and that He is the Son of God (Daniel 7:13).

Stephen says another thing. He also says that He sees the Son of Man “standing”. This indicates that the rejection of the Lord Jesus is not yet total and that He is, as it were, ready to return in case His people still come to repentance. However, this is not the case. On the contrary. By stoning Stephen, they send the Lord Jesus, as it were, a delegation after Him, saying: ”We do not want this man to reign over us” (cf. Luke 19:11-14).

In Stephen’s death the testimony of the Holy Spirit was also rejected by them. The Lord underwent a sham trial. Stephen was executed and stoned to death without any form of trial. With this he undergoes the fate of a blasphemer (Leviticus 24:16). The stoning is carried out by the false witnesses (Acts 6:13).

In order not to be hindered by their robes when throwing the stones, they put them at the feet of a young man, Saul. Later on, Saul, then Paul, will cite his involvement and his care for the robes of the stone-throwers as a regrettable affair (Acts 22:20). Here we hear about him for the first time. He wholeheartedly agrees with the stoning of that ‘blasphemer’.

While he is being stoned, Stephen calls on the Lord to receive his spirit. Heaven had to receive not only the Lord Jesus until the period of restoration (Acts 3:20-21), but also the souls of His own, of those who believe in Him. By seeing Christ glorified in heaven, Stephen, as well as every believer, is changed and becomes like Him. This is apparent from his last words.

His last words are no longer addressed to the people – he has nothing more to say to them – but to his Lord. While the stones strike him, he kneels down quietly and then by a loud voice, so that they all hear it, he prays for forgiveness for his murderers (cf. Luke 23:34a).

Seeing the Lord Jesus gives him that rest in these circumstances. We also see that rest in the way Stephen’s death is described: he falls asleep. Falling asleep refers to the body, not to the soul or the spirit. Stephen is taken away from this life in the power of his life that was a testimony.

Jim Elliot, who was killed at the age of twenty-eight by the spears of Auca Indians to whom he wanted to preach the gospel, wrote: ‘I am not looking for a long life, but a full life.’ And: ‘God seeks to populate eternity and I must not limit Him in doing this just with old people.’

Acts 10:16

Stephen Is Stoned

With his words that they are lawbreakers, the measure is filled up to them. All the accumulated anger comes out. They are in no way able to argue against Stephen. His proof of their guilt is irrefutable. Instead of his words touching them in the heart and asking them what to do (cf. Acts 2:37), his speech to them has become more and more an agony, a torture for their minds. They gnash their teeth against him as an expression of torment characteristic of the hell with which they are connected (Luke 13:28; Psalms 35:16).

While during Stephen’s speech the anger increases, which can be seen on their faces, an increasing glory of heaven can be seen on Stephen. They are full of anger; he is full of the Holy Spirit. They see through their anger a man they want to kill. He does not see the angry crowd, but he is completely absorbed by the Holy Spirit in what he sees in heaven: “The glory of God, and Jesus standing at the right hand of God.”

The glory of God had left the temple (Ezekiel 10:18; Ezekiel 11:23) and had returned to heaven. The glory of God had reappeared in Christ, but had been rejected and had returned to heaven. Now Stephen sees that glory, which means that the glory is visible to Christians who possess God’s Spirit.

After his razor-sharp condemnation he now speaks about the heaven he sees opened and in which he sees the Lord Jesus as the Son of man standing at the right hand of God. Like seeing the glory of God, seeing the opened heavens is also characteristic of Christendom. In Judaism the entrance to God is closed, God is hidden behind the veil.

When the Council hears all this, they go wild. They begin to cry out, so that they will hardly have heard what Stephen may have said. And even if another word from this – in their eyes – terrible criminal should break through their cries and reach their ears, they make it impossible to hear it by covering their ears (Psalms 58:4-5).

It is completely unacceptable to them, no matter what Stephen says. He testifies not of the glory of God – which would be normal for heaven – but of the Son of Man in glory. It is perfectly clear to them what he is saying with this. He says nothing more and nothing less than that he sees the Messiah Whom they have rejected and that He is the Son of God (Daniel 7:13).

Stephen says another thing. He also says that He sees the Son of Man “standing”. This indicates that the rejection of the Lord Jesus is not yet total and that He is, as it were, ready to return in case His people still come to repentance. However, this is not the case. On the contrary. By stoning Stephen, they send the Lord Jesus, as it were, a delegation after Him, saying: ”We do not want this man to reign over us” (cf. Luke 19:11-14).

In Stephen’s death the testimony of the Holy Spirit was also rejected by them. The Lord underwent a sham trial. Stephen was executed and stoned to death without any form of trial. With this he undergoes the fate of a blasphemer (Leviticus 24:16). The stoning is carried out by the false witnesses (Acts 6:13).

In order not to be hindered by their robes when throwing the stones, they put them at the feet of a young man, Saul. Later on, Saul, then Paul, will cite his involvement and his care for the robes of the stone-throwers as a regrettable affair (Acts 22:20). Here we hear about him for the first time. He wholeheartedly agrees with the stoning of that ‘blasphemer’.

While he is being stoned, Stephen calls on the Lord to receive his spirit. Heaven had to receive not only the Lord Jesus until the period of restoration (Acts 3:20-21), but also the souls of His own, of those who believe in Him. By seeing Christ glorified in heaven, Stephen, as well as every believer, is changed and becomes like Him. This is apparent from his last words.

His last words are no longer addressed to the people – he has nothing more to say to them – but to his Lord. While the stones strike him, he kneels down quietly and then by a loud voice, so that they all hear it, he prays for forgiveness for his murderers (cf. Luke 23:34a).

Seeing the Lord Jesus gives him that rest in these circumstances. We also see that rest in the way Stephen’s death is described: he falls asleep. Falling asleep refers to the body, not to the soul or the spirit. Stephen is taken away from this life in the power of his life that was a testimony.

Jim Elliot, who was killed at the age of twenty-eight by the spears of Auca Indians to whom he wanted to preach the gospel, wrote: ‘I am not looking for a long life, but a full life.’ And: ‘God seeks to populate eternity and I must not limit Him in doing this just with old people.’

Acts 10:17

Stephen Is Stoned

With his words that they are lawbreakers, the measure is filled up to them. All the accumulated anger comes out. They are in no way able to argue against Stephen. His proof of their guilt is irrefutable. Instead of his words touching them in the heart and asking them what to do (cf. Acts 2:37), his speech to them has become more and more an agony, a torture for their minds. They gnash their teeth against him as an expression of torment characteristic of the hell with which they are connected (Luke 13:28; Psalms 35:16).

While during Stephen’s speech the anger increases, which can be seen on their faces, an increasing glory of heaven can be seen on Stephen. They are full of anger; he is full of the Holy Spirit. They see through their anger a man they want to kill. He does not see the angry crowd, but he is completely absorbed by the Holy Spirit in what he sees in heaven: “The glory of God, and Jesus standing at the right hand of God.”

The glory of God had left the temple (Ezekiel 10:18; Ezekiel 11:23) and had returned to heaven. The glory of God had reappeared in Christ, but had been rejected and had returned to heaven. Now Stephen sees that glory, which means that the glory is visible to Christians who possess God’s Spirit.

After his razor-sharp condemnation he now speaks about the heaven he sees opened and in which he sees the Lord Jesus as the Son of man standing at the right hand of God. Like seeing the glory of God, seeing the opened heavens is also characteristic of Christendom. In Judaism the entrance to God is closed, God is hidden behind the veil.

When the Council hears all this, they go wild. They begin to cry out, so that they will hardly have heard what Stephen may have said. And even if another word from this – in their eyes – terrible criminal should break through their cries and reach their ears, they make it impossible to hear it by covering their ears (Psalms 58:4-5).

It is completely unacceptable to them, no matter what Stephen says. He testifies not of the glory of God – which would be normal for heaven – but of the Son of Man in glory. It is perfectly clear to them what he is saying with this. He says nothing more and nothing less than that he sees the Messiah Whom they have rejected and that He is the Son of God (Daniel 7:13).

Stephen says another thing. He also says that He sees the Son of Man “standing”. This indicates that the rejection of the Lord Jesus is not yet total and that He is, as it were, ready to return in case His people still come to repentance. However, this is not the case. On the contrary. By stoning Stephen, they send the Lord Jesus, as it were, a delegation after Him, saying: ”We do not want this man to reign over us” (cf. Luke 19:11-14).

In Stephen’s death the testimony of the Holy Spirit was also rejected by them. The Lord underwent a sham trial. Stephen was executed and stoned to death without any form of trial. With this he undergoes the fate of a blasphemer (Leviticus 24:16). The stoning is carried out by the false witnesses (Acts 6:13).

In order not to be hindered by their robes when throwing the stones, they put them at the feet of a young man, Saul. Later on, Saul, then Paul, will cite his involvement and his care for the robes of the stone-throwers as a regrettable affair (Acts 22:20). Here we hear about him for the first time. He wholeheartedly agrees with the stoning of that ‘blasphemer’.

While he is being stoned, Stephen calls on the Lord to receive his spirit. Heaven had to receive not only the Lord Jesus until the period of restoration (Acts 3:20-21), but also the souls of His own, of those who believe in Him. By seeing Christ glorified in heaven, Stephen, as well as every believer, is changed and becomes like Him. This is apparent from his last words.

His last words are no longer addressed to the people – he has nothing more to say to them – but to his Lord. While the stones strike him, he kneels down quietly and then by a loud voice, so that they all hear it, he prays for forgiveness for his murderers (cf. Luke 23:34a).

Seeing the Lord Jesus gives him that rest in these circumstances. We also see that rest in the way Stephen’s death is described: he falls asleep. Falling asleep refers to the body, not to the soul or the spirit. Stephen is taken away from this life in the power of his life that was a testimony.

Jim Elliot, who was killed at the age of twenty-eight by the spears of Auca Indians to whom he wanted to preach the gospel, wrote: ‘I am not looking for a long life, but a full life.’ And: ‘God seeks to populate eternity and I must not limit Him in doing this just with old people.’

Acts 10:18

Stephen Is Stoned

With his words that they are lawbreakers, the measure is filled up to them. All the accumulated anger comes out. They are in no way able to argue against Stephen. His proof of their guilt is irrefutable. Instead of his words touching them in the heart and asking them what to do (cf. Acts 2:37), his speech to them has become more and more an agony, a torture for their minds. They gnash their teeth against him as an expression of torment characteristic of the hell with which they are connected (Luke 13:28; Psalms 35:16).

While during Stephen’s speech the anger increases, which can be seen on their faces, an increasing glory of heaven can be seen on Stephen. They are full of anger; he is full of the Holy Spirit. They see through their anger a man they want to kill. He does not see the angry crowd, but he is completely absorbed by the Holy Spirit in what he sees in heaven: “The glory of God, and Jesus standing at the right hand of God.”

The glory of God had left the temple (Ezekiel 10:18; Ezekiel 11:23) and had returned to heaven. The glory of God had reappeared in Christ, but had been rejected and had returned to heaven. Now Stephen sees that glory, which means that the glory is visible to Christians who possess God’s Spirit.

After his razor-sharp condemnation he now speaks about the heaven he sees opened and in which he sees the Lord Jesus as the Son of man standing at the right hand of God. Like seeing the glory of God, seeing the opened heavens is also characteristic of Christendom. In Judaism the entrance to God is closed, God is hidden behind the veil.

When the Council hears all this, they go wild. They begin to cry out, so that they will hardly have heard what Stephen may have said. And even if another word from this – in their eyes – terrible criminal should break through their cries and reach their ears, they make it impossible to hear it by covering their ears (Psalms 58:4-5).

It is completely unacceptable to them, no matter what Stephen says. He testifies not of the glory of God – which would be normal for heaven – but of the Son of Man in glory. It is perfectly clear to them what he is saying with this. He says nothing more and nothing less than that he sees the Messiah Whom they have rejected and that He is the Son of God (Daniel 7:13).

Stephen says another thing. He also says that He sees the Son of Man “standing”. This indicates that the rejection of the Lord Jesus is not yet total and that He is, as it were, ready to return in case His people still come to repentance. However, this is not the case. On the contrary. By stoning Stephen, they send the Lord Jesus, as it were, a delegation after Him, saying: ”We do not want this man to reign over us” (cf. Luke 19:11-14).

In Stephen’s death the testimony of the Holy Spirit was also rejected by them. The Lord underwent a sham trial. Stephen was executed and stoned to death without any form of trial. With this he undergoes the fate of a blasphemer (Leviticus 24:16). The stoning is carried out by the false witnesses (Acts 6:13).

In order not to be hindered by their robes when throwing the stones, they put them at the feet of a young man, Saul. Later on, Saul, then Paul, will cite his involvement and his care for the robes of the stone-throwers as a regrettable affair (Acts 22:20). Here we hear about him for the first time. He wholeheartedly agrees with the stoning of that ‘blasphemer’.

While he is being stoned, Stephen calls on the Lord to receive his spirit. Heaven had to receive not only the Lord Jesus until the period of restoration (Acts 3:20-21), but also the souls of His own, of those who believe in Him. By seeing Christ glorified in heaven, Stephen, as well as every believer, is changed and becomes like Him. This is apparent from his last words.

His last words are no longer addressed to the people – he has nothing more to say to them – but to his Lord. While the stones strike him, he kneels down quietly and then by a loud voice, so that they all hear it, he prays for forgiveness for his murderers (cf. Luke 23:34a).

Seeing the Lord Jesus gives him that rest in these circumstances. We also see that rest in the way Stephen’s death is described: he falls asleep. Falling asleep refers to the body, not to the soul or the spirit. Stephen is taken away from this life in the power of his life that was a testimony.

Jim Elliot, who was killed at the age of twenty-eight by the spears of Auca Indians to whom he wanted to preach the gospel, wrote: ‘I am not looking for a long life, but a full life.’ And: ‘God seeks to populate eternity and I must not limit Him in doing this just with old people.’

Acts 10:19

Stephen Is Stoned

With his words that they are lawbreakers, the measure is filled up to them. All the accumulated anger comes out. They are in no way able to argue against Stephen. His proof of their guilt is irrefutable. Instead of his words touching them in the heart and asking them what to do (cf. Acts 2:37), his speech to them has become more and more an agony, a torture for their minds. They gnash their teeth against him as an expression of torment characteristic of the hell with which they are connected (Luke 13:28; Psalms 35:16).

While during Stephen’s speech the anger increases, which can be seen on their faces, an increasing glory of heaven can be seen on Stephen. They are full of anger; he is full of the Holy Spirit. They see through their anger a man they want to kill. He does not see the angry crowd, but he is completely absorbed by the Holy Spirit in what he sees in heaven: “The glory of God, and Jesus standing at the right hand of God.”

The glory of God had left the temple (Ezekiel 10:18; Ezekiel 11:23) and had returned to heaven. The glory of God had reappeared in Christ, but had been rejected and had returned to heaven. Now Stephen sees that glory, which means that the glory is visible to Christians who possess God’s Spirit.

After his razor-sharp condemnation he now speaks about the heaven he sees opened and in which he sees the Lord Jesus as the Son of man standing at the right hand of God. Like seeing the glory of God, seeing the opened heavens is also characteristic of Christendom. In Judaism the entrance to God is closed, God is hidden behind the veil.

When the Council hears all this, they go wild. They begin to cry out, so that they will hardly have heard what Stephen may have said. And even if another word from this – in their eyes – terrible criminal should break through their cries and reach their ears, they make it impossible to hear it by covering their ears (Psalms 58:4-5).

It is completely unacceptable to them, no matter what Stephen says. He testifies not of the glory of God – which would be normal for heaven – but of the Son of Man in glory. It is perfectly clear to them what he is saying with this. He says nothing more and nothing less than that he sees the Messiah Whom they have rejected and that He is the Son of God (Daniel 7:13).

Stephen says another thing. He also says that He sees the Son of Man “standing”. This indicates that the rejection of the Lord Jesus is not yet total and that He is, as it were, ready to return in case His people still come to repentance. However, this is not the case. On the contrary. By stoning Stephen, they send the Lord Jesus, as it were, a delegation after Him, saying: ”We do not want this man to reign over us” (cf. Luke 19:11-14).

In Stephen’s death the testimony of the Holy Spirit was also rejected by them. The Lord underwent a sham trial. Stephen was executed and stoned to death without any form of trial. With this he undergoes the fate of a blasphemer (Leviticus 24:16). The stoning is carried out by the false witnesses (Acts 6:13).

In order not to be hindered by their robes when throwing the stones, they put them at the feet of a young man, Saul. Later on, Saul, then Paul, will cite his involvement and his care for the robes of the stone-throwers as a regrettable affair (Acts 22:20). Here we hear about him for the first time. He wholeheartedly agrees with the stoning of that ‘blasphemer’.

While he is being stoned, Stephen calls on the Lord to receive his spirit. Heaven had to receive not only the Lord Jesus until the period of restoration (Acts 3:20-21), but also the souls of His own, of those who believe in Him. By seeing Christ glorified in heaven, Stephen, as well as every believer, is changed and becomes like Him. This is apparent from his last words.

His last words are no longer addressed to the people – he has nothing more to say to them – but to his Lord. While the stones strike him, he kneels down quietly and then by a loud voice, so that they all hear it, he prays for forgiveness for his murderers (cf. Luke 23:34a).

Seeing the Lord Jesus gives him that rest in these circumstances. We also see that rest in the way Stephen’s death is described: he falls asleep. Falling asleep refers to the body, not to the soul or the spirit. Stephen is taken away from this life in the power of his life that was a testimony.

Jim Elliot, who was killed at the age of twenty-eight by the spears of Auca Indians to whom he wanted to preach the gospel, wrote: ‘I am not looking for a long life, but a full life.’ And: ‘God seeks to populate eternity and I must not limit Him in doing this just with old people.’

Acts 10:20

Stephen Is Stoned

With his words that they are lawbreakers, the measure is filled up to them. All the accumulated anger comes out. They are in no way able to argue against Stephen. His proof of their guilt is irrefutable. Instead of his words touching them in the heart and asking them what to do (cf. Acts 2:37), his speech to them has become more and more an agony, a torture for their minds. They gnash their teeth against him as an expression of torment characteristic of the hell with which they are connected (Luke 13:28; Psalms 35:16).

While during Stephen’s speech the anger increases, which can be seen on their faces, an increasing glory of heaven can be seen on Stephen. They are full of anger; he is full of the Holy Spirit. They see through their anger a man they want to kill. He does not see the angry crowd, but he is completely absorbed by the Holy Spirit in what he sees in heaven: “The glory of God, and Jesus standing at the right hand of God.”

The glory of God had left the temple (Ezekiel 10:18; Ezekiel 11:23) and had returned to heaven. The glory of God had reappeared in Christ, but had been rejected and had returned to heaven. Now Stephen sees that glory, which means that the glory is visible to Christians who possess God’s Spirit.

After his razor-sharp condemnation he now speaks about the heaven he sees opened and in which he sees the Lord Jesus as the Son of man standing at the right hand of God. Like seeing the glory of God, seeing the opened heavens is also characteristic of Christendom. In Judaism the entrance to God is closed, God is hidden behind the veil.

When the Council hears all this, they go wild. They begin to cry out, so that they will hardly have heard what Stephen may have said. And even if another word from this – in their eyes – terrible criminal should break through their cries and reach their ears, they make it impossible to hear it by covering their ears (Psalms 58:4-5).

It is completely unacceptable to them, no matter what Stephen says. He testifies not of the glory of God – which would be normal for heaven – but of the Son of Man in glory. It is perfectly clear to them what he is saying with this. He says nothing more and nothing less than that he sees the Messiah Whom they have rejected and that He is the Son of God (Daniel 7:13).

Stephen says another thing. He also says that He sees the Son of Man “standing”. This indicates that the rejection of the Lord Jesus is not yet total and that He is, as it were, ready to return in case His people still come to repentance. However, this is not the case. On the contrary. By stoning Stephen, they send the Lord Jesus, as it were, a delegation after Him, saying: ”We do not want this man to reign over us” (cf. Luke 19:11-14).

In Stephen’s death the testimony of the Holy Spirit was also rejected by them. The Lord underwent a sham trial. Stephen was executed and stoned to death without any form of trial. With this he undergoes the fate of a blasphemer (Leviticus 24:16). The stoning is carried out by the false witnesses (Acts 6:13).

In order not to be hindered by their robes when throwing the stones, they put them at the feet of a young man, Saul. Later on, Saul, then Paul, will cite his involvement and his care for the robes of the stone-throwers as a regrettable affair (Acts 22:20). Here we hear about him for the first time. He wholeheartedly agrees with the stoning of that ‘blasphemer’.

While he is being stoned, Stephen calls on the Lord to receive his spirit. Heaven had to receive not only the Lord Jesus until the period of restoration (Acts 3:20-21), but also the souls of His own, of those who believe in Him. By seeing Christ glorified in heaven, Stephen, as well as every believer, is changed and becomes like Him. This is apparent from his last words.

His last words are no longer addressed to the people – he has nothing more to say to them – but to his Lord. While the stones strike him, he kneels down quietly and then by a loud voice, so that they all hear it, he prays for forgiveness for his murderers (cf. Luke 23:34a).

Seeing the Lord Jesus gives him that rest in these circumstances. We also see that rest in the way Stephen’s death is described: he falls asleep. Falling asleep refers to the body, not to the soul or the spirit. Stephen is taken away from this life in the power of his life that was a testimony.

Jim Elliot, who was killed at the age of twenty-eight by the spears of Auca Indians to whom he wanted to preach the gospel, wrote: ‘I am not looking for a long life, but a full life.’ And: ‘God seeks to populate eternity and I must not limit Him in doing this just with old people.’

Acts 10:22

Persecution – Stephen Buried

When Stephen was stoned, Saul already demonstrated his involvement by acting as a robe keeper (Acts 7:58). Now Luke notes that he was in hearty agreement with the stoning. Immediately after this remark of Saul’s consent to Stephen’s death, Luke mentions the first major persecution against the church. With Stephen’s death the floodgates are opened. The spirit of hatred that the religious leaders possess takes full possession of them and comes to full development.

With Stephen’s death also the extra year of grace that Israel was given by God to bring forth fruit for Him comes to an end (Luke 13:6-9). Now that Stephen has been rejected and with that the second offer of grace, the offer of salvation goes to the nations. For this, God will use the man who is still in the process of becoming the greatest persecutor of Christians.

First the gospel will be brought to the regions of Judea and Samaria. The church is scattered to these regions. These are the regions that the Lord Jesus mentioned in His commission to the disciples to proclaim the gospel there (Acts 1:8). So far, this has not been done. The Lord uses persecution to process this (Acts 8:4). Because of this they are as it were sent out into the harvest (Luke 10:2). The apostles stay in Jerusalem. Are they disobeying their commission? It may be that it is courageous to stay in Jerusalem right now and that God wants it that way.

After the Council has assuaged its anger by the stoning of Stephen, this first martyr for the faith is brought to the tomb by devout men. The loud lamentation over him fits in with this. They are grieved, but not in the way that unbelievers are grieved who have no hope (1 Thessalonians 4:13-14).

Luke then turns our attention to Saul again for a moment. He has seen with joy that Stephen was killed. That event has unleashed in him the cherished feelings of hatred, which he expresses by destroying the church (cf. Psalms 83:4). In doing so he works meticulously. He enters every house where he suspects Christians live or gather (Acts 2:46; Acts 5:42).

When he finds them, he arrests them and puts them in prison (Acts 22:4), where he tried by using torture to force them to blaspheme (Acts 26:9-11). In doing so, he makes no distinction between men and women. People driven by hatred have no eye for differences in bearing capacity. Especially the weak are a grateful target for them. Maybe it is precisely in a general sense the weak who have been left behind in Jerusalem because they have no possibilities to flee.

All the hatred that erupts only accomplishes the will of God, because through the scattering that results from this, the gospel goes to many places. The persecution is like an unpleasant wind that carries the seed to other places with the happy consequence that it can germinate there. The hatred that drives them away does not frighten them, but on the contrary makes them courageous witnesses.

The proclamation of the Word is done by every scattered believer. The proclamation of the gospel clearly does not depend on a gift, but on a heart full of the Lord. What is meant by the enemy to eradicate, God uses to expand His work.

We find here a beautiful application of Samson’s riddle: “Out of the eater came something to eat, and out of the strong came something sweet” (Judges 14:14). The eater and the strong is the enemy who “prowls around like the roaring lion, seeking someone to devour” (1 Peter 5:8). But instead of devouring the believers, new life is created as a result of faith in the preached gospel. We see a wonderful example of what is happening in the area of Samaria, of which Luke gives us an account in the next section.

Acts 10:23

Persecution – Stephen Buried

When Stephen was stoned, Saul already demonstrated his involvement by acting as a robe keeper (Acts 7:58). Now Luke notes that he was in hearty agreement with the stoning. Immediately after this remark of Saul’s consent to Stephen’s death, Luke mentions the first major persecution against the church. With Stephen’s death the floodgates are opened. The spirit of hatred that the religious leaders possess takes full possession of them and comes to full development.

With Stephen’s death also the extra year of grace that Israel was given by God to bring forth fruit for Him comes to an end (Luke 13:6-9). Now that Stephen has been rejected and with that the second offer of grace, the offer of salvation goes to the nations. For this, God will use the man who is still in the process of becoming the greatest persecutor of Christians.

First the gospel will be brought to the regions of Judea and Samaria. The church is scattered to these regions. These are the regions that the Lord Jesus mentioned in His commission to the disciples to proclaim the gospel there (Acts 1:8). So far, this has not been done. The Lord uses persecution to process this (Acts 8:4). Because of this they are as it were sent out into the harvest (Luke 10:2). The apostles stay in Jerusalem. Are they disobeying their commission? It may be that it is courageous to stay in Jerusalem right now and that God wants it that way.

After the Council has assuaged its anger by the stoning of Stephen, this first martyr for the faith is brought to the tomb by devout men. The loud lamentation over him fits in with this. They are grieved, but not in the way that unbelievers are grieved who have no hope (1 Thessalonians 4:13-14).

Luke then turns our attention to Saul again for a moment. He has seen with joy that Stephen was killed. That event has unleashed in him the cherished feelings of hatred, which he expresses by destroying the church (cf. Psalms 83:4). In doing so he works meticulously. He enters every house where he suspects Christians live or gather (Acts 2:46; Acts 5:42).

When he finds them, he arrests them and puts them in prison (Acts 22:4), where he tried by using torture to force them to blaspheme (Acts 26:9-11). In doing so, he makes no distinction between men and women. People driven by hatred have no eye for differences in bearing capacity. Especially the weak are a grateful target for them. Maybe it is precisely in a general sense the weak who have been left behind in Jerusalem because they have no possibilities to flee.

All the hatred that erupts only accomplishes the will of God, because through the scattering that results from this, the gospel goes to many places. The persecution is like an unpleasant wind that carries the seed to other places with the happy consequence that it can germinate there. The hatred that drives them away does not frighten them, but on the contrary makes them courageous witnesses.

The proclamation of the Word is done by every scattered believer. The proclamation of the gospel clearly does not depend on a gift, but on a heart full of the Lord. What is meant by the enemy to eradicate, God uses to expand His work.

We find here a beautiful application of Samson’s riddle: “Out of the eater came something to eat, and out of the strong came something sweet” (Judges 14:14). The eater and the strong is the enemy who “prowls around like the roaring lion, seeking someone to devour” (1 Peter 5:8). But instead of devouring the believers, new life is created as a result of faith in the preached gospel. We see a wonderful example of what is happening in the area of Samaria, of which Luke gives us an account in the next section.

Acts 10:24

Persecution – Stephen Buried

When Stephen was stoned, Saul already demonstrated his involvement by acting as a robe keeper (Acts 7:58). Now Luke notes that he was in hearty agreement with the stoning. Immediately after this remark of Saul’s consent to Stephen’s death, Luke mentions the first major persecution against the church. With Stephen’s death the floodgates are opened. The spirit of hatred that the religious leaders possess takes full possession of them and comes to full development.

With Stephen’s death also the extra year of grace that Israel was given by God to bring forth fruit for Him comes to an end (Luke 13:6-9). Now that Stephen has been rejected and with that the second offer of grace, the offer of salvation goes to the nations. For this, God will use the man who is still in the process of becoming the greatest persecutor of Christians.

First the gospel will be brought to the regions of Judea and Samaria. The church is scattered to these regions. These are the regions that the Lord Jesus mentioned in His commission to the disciples to proclaim the gospel there (Acts 1:8). So far, this has not been done. The Lord uses persecution to process this (Acts 8:4). Because of this they are as it were sent out into the harvest (Luke 10:2). The apostles stay in Jerusalem. Are they disobeying their commission? It may be that it is courageous to stay in Jerusalem right now and that God wants it that way.

After the Council has assuaged its anger by the stoning of Stephen, this first martyr for the faith is brought to the tomb by devout men. The loud lamentation over him fits in with this. They are grieved, but not in the way that unbelievers are grieved who have no hope (1 Thessalonians 4:13-14).

Luke then turns our attention to Saul again for a moment. He has seen with joy that Stephen was killed. That event has unleashed in him the cherished feelings of hatred, which he expresses by destroying the church (cf. Psalms 83:4). In doing so he works meticulously. He enters every house where he suspects Christians live or gather (Acts 2:46; Acts 5:42).

When he finds them, he arrests them and puts them in prison (Acts 22:4), where he tried by using torture to force them to blaspheme (Acts 26:9-11). In doing so, he makes no distinction between men and women. People driven by hatred have no eye for differences in bearing capacity. Especially the weak are a grateful target for them. Maybe it is precisely in a general sense the weak who have been left behind in Jerusalem because they have no possibilities to flee.

All the hatred that erupts only accomplishes the will of God, because through the scattering that results from this, the gospel goes to many places. The persecution is like an unpleasant wind that carries the seed to other places with the happy consequence that it can germinate there. The hatred that drives them away does not frighten them, but on the contrary makes them courageous witnesses.

The proclamation of the Word is done by every scattered believer. The proclamation of the gospel clearly does not depend on a gift, but on a heart full of the Lord. What is meant by the enemy to eradicate, God uses to expand His work.

We find here a beautiful application of Samson’s riddle: “Out of the eater came something to eat, and out of the strong came something sweet” (Judges 14:14). The eater and the strong is the enemy who “prowls around like the roaring lion, seeking someone to devour” (1 Peter 5:8). But instead of devouring the believers, new life is created as a result of faith in the preached gospel. We see a wonderful example of what is happening in the area of Samaria, of which Luke gives us an account in the next section.

Acts 10:25

Persecution – Stephen Buried

When Stephen was stoned, Saul already demonstrated his involvement by acting as a robe keeper (Acts 7:58). Now Luke notes that he was in hearty agreement with the stoning. Immediately after this remark of Saul’s consent to Stephen’s death, Luke mentions the first major persecution against the church. With Stephen’s death the floodgates are opened. The spirit of hatred that the religious leaders possess takes full possession of them and comes to full development.

With Stephen’s death also the extra year of grace that Israel was given by God to bring forth fruit for Him comes to an end (Luke 13:6-9). Now that Stephen has been rejected and with that the second offer of grace, the offer of salvation goes to the nations. For this, God will use the man who is still in the process of becoming the greatest persecutor of Christians.

First the gospel will be brought to the regions of Judea and Samaria. The church is scattered to these regions. These are the regions that the Lord Jesus mentioned in His commission to the disciples to proclaim the gospel there (Acts 1:8). So far, this has not been done. The Lord uses persecution to process this (Acts 8:4). Because of this they are as it were sent out into the harvest (Luke 10:2). The apostles stay in Jerusalem. Are they disobeying their commission? It may be that it is courageous to stay in Jerusalem right now and that God wants it that way.

After the Council has assuaged its anger by the stoning of Stephen, this first martyr for the faith is brought to the tomb by devout men. The loud lamentation over him fits in with this. They are grieved, but not in the way that unbelievers are grieved who have no hope (1 Thessalonians 4:13-14).

Luke then turns our attention to Saul again for a moment. He has seen with joy that Stephen was killed. That event has unleashed in him the cherished feelings of hatred, which he expresses by destroying the church (cf. Psalms 83:4). In doing so he works meticulously. He enters every house where he suspects Christians live or gather (Acts 2:46; Acts 5:42).

When he finds them, he arrests them and puts them in prison (Acts 22:4), where he tried by using torture to force them to blaspheme (Acts 26:9-11). In doing so, he makes no distinction between men and women. People driven by hatred have no eye for differences in bearing capacity. Especially the weak are a grateful target for them. Maybe it is precisely in a general sense the weak who have been left behind in Jerusalem because they have no possibilities to flee.

All the hatred that erupts only accomplishes the will of God, because through the scattering that results from this, the gospel goes to many places. The persecution is like an unpleasant wind that carries the seed to other places with the happy consequence that it can germinate there. The hatred that drives them away does not frighten them, but on the contrary makes them courageous witnesses.

The proclamation of the Word is done by every scattered believer. The proclamation of the gospel clearly does not depend on a gift, but on a heart full of the Lord. What is meant by the enemy to eradicate, God uses to expand His work.

We find here a beautiful application of Samson’s riddle: “Out of the eater came something to eat, and out of the strong came something sweet” (Judges 14:14). The eater and the strong is the enemy who “prowls around like the roaring lion, seeking someone to devour” (1 Peter 5:8). But instead of devouring the believers, new life is created as a result of faith in the preached gospel. We see a wonderful example of what is happening in the area of Samaria, of which Luke gives us an account in the next section.

Acts 10:26

Preaching of Philip in Samaria

We have met Philip before as “one of the seven” deacons (Acts 6:5). He has faithfully performed his duty as a deacon and thereby obtained “great confidence in the faith that is in Christ Jesus” (1 Timothy 3:13). As a result, he has now become an evangelist (Acts 21:8). He preaches in Samaria.

The inhabitants of Samaria, the Samaritans, are a mixture of Jews and heathens who have lived in Israel since the transportation of the ten tribes by the Assyrians (2 Kings 17:24-41). At first they were idolaters, but they also began to worship Yahweh, adhering only to the five books of Moses. Because of that mixture they were despised by the true Jews. They had Mount Gerizim as a place of worship in contrast to the Jews who had Jerusalem as a place of worship (John 4:20). Through the preaching of Christ, the new worship comes for them as well, apart from Jerusalem and Mount Gerizim (John 4:21-24).

Philip does not preach a doctrine, but a Person, Christ. Further on in this chapter we read that he is preaching “Jesus” to the eunuch (Acts 8:35) because he connects to what the eunuch reads. He reads Isaiah 53 and in it the Lord Jesus is presented in His humiliation. By preaching “Christ” in Samaria, Philip connects to the resurrection and glorification of the Lord (Acts 2:36).

The preaching of Philip has great results. One of the reasons for this is that the Lord Himself had already worked in Samaria and that many people already knew Him there, who in turn had become witnesses (John 4:39). Sowing was already done, and harvesting is now possible (John 4:35-38). The seed of the preaching falls into prepared soil. There is also faith in the coming of the Messiah (John 4:25). Philip can preach Him as already come.

Through his preaching there is unity among the crowds. Obedience to God’s Word works unity. Besides hearing the preaching, which is mentioned first, they also see the signs he performs. By the way, in Acts we see that besides the apostles, signs and wonders are only done by Stephen (Acts 6:8) and Philip (Acts 8:6). The signs that Philip performs consist of delivering people from spiritual and physical captivity in a wonderful way.

They are not called wonders but signs because all these healings refer to the glorified Lord Who thereby underlines and affirms the preached Word (Mark 16:20). The Christ Who is preached by Philip proves His redemptive and restorative power in these wonders. All these wonders mean that the power to deliver and restore lies with Him. They are a foretaste of the powers of the future age (Hebrews 6:5). The fact that the unclean spirits shout out loudly indicates that they are reluctantly leaving their victims, but that they have to because of the higher power of the Lord Jesus.

The deliverance from the power of sin through the work of Christ, together with a benevolent deliverance from the consequences of sin, brings great joy. The effect of the preaching of Philip to the eunuch also brings joy (Acts 8:39). Joy is inextricably connected with the gospel. The angel who announces the birth of the Lord Jesus speaks of “great joy which will be for all the people” (Luke 2:10). Wherever the Lord Jesus is received, sorrow over sins is followed by joy over the forgiveness thereof (1 Thessalonians 1:6). Joy belongs to the kingdom of God (Romans 14:17) and is part of the fruit of the Spirit (Galatians 5:22).

Acts 10:27

Preaching of Philip in Samaria

We have met Philip before as “one of the seven” deacons (Acts 6:5). He has faithfully performed his duty as a deacon and thereby obtained “great confidence in the faith that is in Christ Jesus” (1 Timothy 3:13). As a result, he has now become an evangelist (Acts 21:8). He preaches in Samaria.

The inhabitants of Samaria, the Samaritans, are a mixture of Jews and heathens who have lived in Israel since the transportation of the ten tribes by the Assyrians (2 Kings 17:24-41). At first they were idolaters, but they also began to worship Yahweh, adhering only to the five books of Moses. Because of that mixture they were despised by the true Jews. They had Mount Gerizim as a place of worship in contrast to the Jews who had Jerusalem as a place of worship (John 4:20). Through the preaching of Christ, the new worship comes for them as well, apart from Jerusalem and Mount Gerizim (John 4:21-24).

Philip does not preach a doctrine, but a Person, Christ. Further on in this chapter we read that he is preaching “Jesus” to the eunuch (Acts 8:35) because he connects to what the eunuch reads. He reads Isaiah 53 and in it the Lord Jesus is presented in His humiliation. By preaching “Christ” in Samaria, Philip connects to the resurrection and glorification of the Lord (Acts 2:36).

The preaching of Philip has great results. One of the reasons for this is that the Lord Himself had already worked in Samaria and that many people already knew Him there, who in turn had become witnesses (John 4:39). Sowing was already done, and harvesting is now possible (John 4:35-38). The seed of the preaching falls into prepared soil. There is also faith in the coming of the Messiah (John 4:25). Philip can preach Him as already come.

Through his preaching there is unity among the crowds. Obedience to God’s Word works unity. Besides hearing the preaching, which is mentioned first, they also see the signs he performs. By the way, in Acts we see that besides the apostles, signs and wonders are only done by Stephen (Acts 6:8) and Philip (Acts 8:6). The signs that Philip performs consist of delivering people from spiritual and physical captivity in a wonderful way.

They are not called wonders but signs because all these healings refer to the glorified Lord Who thereby underlines and affirms the preached Word (Mark 16:20). The Christ Who is preached by Philip proves His redemptive and restorative power in these wonders. All these wonders mean that the power to deliver and restore lies with Him. They are a foretaste of the powers of the future age (Hebrews 6:5). The fact that the unclean spirits shout out loudly indicates that they are reluctantly leaving their victims, but that they have to because of the higher power of the Lord Jesus.

The deliverance from the power of sin through the work of Christ, together with a benevolent deliverance from the consequences of sin, brings great joy. The effect of the preaching of Philip to the eunuch also brings joy (Acts 8:39). Joy is inextricably connected with the gospel. The angel who announces the birth of the Lord Jesus speaks of “great joy which will be for all the people” (Luke 2:10). Wherever the Lord Jesus is received, sorrow over sins is followed by joy over the forgiveness thereof (1 Thessalonians 1:6). Joy belongs to the kingdom of God (Romans 14:17) and is part of the fruit of the Spirit (Galatians 5:22).

Acts 10:28

Preaching of Philip in Samaria

We have met Philip before as “one of the seven” deacons (Acts 6:5). He has faithfully performed his duty as a deacon and thereby obtained “great confidence in the faith that is in Christ Jesus” (1 Timothy 3:13). As a result, he has now become an evangelist (Acts 21:8). He preaches in Samaria.

The inhabitants of Samaria, the Samaritans, are a mixture of Jews and heathens who have lived in Israel since the transportation of the ten tribes by the Assyrians (2 Kings 17:24-41). At first they were idolaters, but they also began to worship Yahweh, adhering only to the five books of Moses. Because of that mixture they were despised by the true Jews. They had Mount Gerizim as a place of worship in contrast to the Jews who had Jerusalem as a place of worship (John 4:20). Through the preaching of Christ, the new worship comes for them as well, apart from Jerusalem and Mount Gerizim (John 4:21-24).

Philip does not preach a doctrine, but a Person, Christ. Further on in this chapter we read that he is preaching “Jesus” to the eunuch (Acts 8:35) because he connects to what the eunuch reads. He reads Isaiah 53 and in it the Lord Jesus is presented in His humiliation. By preaching “Christ” in Samaria, Philip connects to the resurrection and glorification of the Lord (Acts 2:36).

The preaching of Philip has great results. One of the reasons for this is that the Lord Himself had already worked in Samaria and that many people already knew Him there, who in turn had become witnesses (John 4:39). Sowing was already done, and harvesting is now possible (John 4:35-38). The seed of the preaching falls into prepared soil. There is also faith in the coming of the Messiah (John 4:25). Philip can preach Him as already come.

Through his preaching there is unity among the crowds. Obedience to God’s Word works unity. Besides hearing the preaching, which is mentioned first, they also see the signs he performs. By the way, in Acts we see that besides the apostles, signs and wonders are only done by Stephen (Acts 6:8) and Philip (Acts 8:6). The signs that Philip performs consist of delivering people from spiritual and physical captivity in a wonderful way.

They are not called wonders but signs because all these healings refer to the glorified Lord Who thereby underlines and affirms the preached Word (Mark 16:20). The Christ Who is preached by Philip proves His redemptive and restorative power in these wonders. All these wonders mean that the power to deliver and restore lies with Him. They are a foretaste of the powers of the future age (Hebrews 6:5). The fact that the unclean spirits shout out loudly indicates that they are reluctantly leaving their victims, but that they have to because of the higher power of the Lord Jesus.

The deliverance from the power of sin through the work of Christ, together with a benevolent deliverance from the consequences of sin, brings great joy. The effect of the preaching of Philip to the eunuch also brings joy (Acts 8:39). Joy is inextricably connected with the gospel. The angel who announces the birth of the Lord Jesus speaks of “great joy which will be for all the people” (Luke 2:10). Wherever the Lord Jesus is received, sorrow over sins is followed by joy over the forgiveness thereof (1 Thessalonians 1:6). Joy belongs to the kingdom of God (Romans 14:17) and is part of the fruit of the Spirit (Galatians 5:22).

Acts 10:29

Preaching of Philip in Samaria

We have met Philip before as “one of the seven” deacons (Acts 6:5). He has faithfully performed his duty as a deacon and thereby obtained “great confidence in the faith that is in Christ Jesus” (1 Timothy 3:13). As a result, he has now become an evangelist (Acts 21:8). He preaches in Samaria.

The inhabitants of Samaria, the Samaritans, are a mixture of Jews and heathens who have lived in Israel since the transportation of the ten tribes by the Assyrians (2 Kings 17:24-41). At first they were idolaters, but they also began to worship Yahweh, adhering only to the five books of Moses. Because of that mixture they were despised by the true Jews. They had Mount Gerizim as a place of worship in contrast to the Jews who had Jerusalem as a place of worship (John 4:20). Through the preaching of Christ, the new worship comes for them as well, apart from Jerusalem and Mount Gerizim (John 4:21-24).

Philip does not preach a doctrine, but a Person, Christ. Further on in this chapter we read that he is preaching “Jesus” to the eunuch (Acts 8:35) because he connects to what the eunuch reads. He reads Isaiah 53 and in it the Lord Jesus is presented in His humiliation. By preaching “Christ” in Samaria, Philip connects to the resurrection and glorification of the Lord (Acts 2:36).

The preaching of Philip has great results. One of the reasons for this is that the Lord Himself had already worked in Samaria and that many people already knew Him there, who in turn had become witnesses (John 4:39). Sowing was already done, and harvesting is now possible (John 4:35-38). The seed of the preaching falls into prepared soil. There is also faith in the coming of the Messiah (John 4:25). Philip can preach Him as already come.

Through his preaching there is unity among the crowds. Obedience to God’s Word works unity. Besides hearing the preaching, which is mentioned first, they also see the signs he performs. By the way, in Acts we see that besides the apostles, signs and wonders are only done by Stephen (Acts 6:8) and Philip (Acts 8:6). The signs that Philip performs consist of delivering people from spiritual and physical captivity in a wonderful way.

They are not called wonders but signs because all these healings refer to the glorified Lord Who thereby underlines and affirms the preached Word (Mark 16:20). The Christ Who is preached by Philip proves His redemptive and restorative power in these wonders. All these wonders mean that the power to deliver and restore lies with Him. They are a foretaste of the powers of the future age (Hebrews 6:5). The fact that the unclean spirits shout out loudly indicates that they are reluctantly leaving their victims, but that they have to because of the higher power of the Lord Jesus.

The deliverance from the power of sin through the work of Christ, together with a benevolent deliverance from the consequences of sin, brings great joy. The effect of the preaching of Philip to the eunuch also brings joy (Acts 8:39). Joy is inextricably connected with the gospel. The angel who announces the birth of the Lord Jesus speaks of “great joy which will be for all the people” (Luke 2:10). Wherever the Lord Jesus is received, sorrow over sins is followed by joy over the forgiveness thereof (1 Thessalonians 1:6). Joy belongs to the kingdom of God (Romans 14:17) and is part of the fruit of the Spirit (Galatians 5:22).

Acts 10:30

Simon the Magician

Before Philip came to Samaria, there was a man active who brought the people into ecstasy. He did this through magic. He was also not modest in his performance, but presented himself as “someone great”, someone of importance. [While I read this comment again, I get a postcard in the mailbox, which shows that people like Simon are still very much alive. The card says among other things: I am a great African medium and clairvoyant … I offer you a solution for all your problems … but also protection against bad influences … I help you … I bring success.’ This slave of satan certainly does not suffer from an inferiority complex.]

With his magic, Simon turned his attention to himself, and with success. He got everyone’s attention. He appealed to everyone, he appealed to small and great, young and old. Everyone was impressed by him and attributed divine power to him. His sorceries were wonders of the lie (2 Thessalonians 2:9). Nor was it a hype, a star suddenly appearing and just as suddenly disappearing again. On the contrary, he continued to fascinate the people “for a long time”. At the same time, it shows that what the devil has to offer is always only for a certain time. It never satisfies constantly.

The gospel, on the other hand, has a lasting effect. This is what the people who listen attentively to Philip and pay attention to his preaching discover. When they did not know any better, they were captivated by Simon’s magic. But when they see the wonders of Philip, they clearly see the difference between fake and real and that real and fake have nothing to do with each other. “What does straw have [in common] with grain?” (Jeremiah 23:28b). Simon preached himself, Philip preaches the kingdom of God and the Name of Jesus Christ.

The kingdom of God is the atmosphere in which the reign of the Lord Jesus is acknowledged. Faith in the Name of the Lord Jesus brings someone into that sphere. That is why baptism follows directly as an outward evidence through which someone shows that he wants to belong to Him and follow Him. Men and women are baptized. In the Old Testament only what was male was circumcised. In the New Testament, when it comes to saving and following Christ, there is no difference anymore between men and women before God (Galatians 3:27-28).

Receiving the Holy Spirit, as was the case in Acts 2 (Acts 2:38), is not yet mentioned here. They receive the Holy Spirit only after Peter and John have come from Jerusalem and identified themselves with them by the laying on of hands. God does this consciously this way. For there was a religious rivalry between Jerusalem and Samaria and this does not give them a chance to do a disturbing work.

Simon also believes and is also baptized. He does not see a rival in Philip, but his superior. Simon constantly remains with Philip, as if he had his hopes set on him. With the eunuch this is different (Acts 8:39). Simon’s faith is of the kind mentioned in John 2 (John 2:23). Philip lets himself be deceived by Simon and baptizes him (or has him baptized).

What really drove Simon were the signs and great powers that Philip did. Likewise, there are many today who are attracted to the Christian faith because of the sensational things they observe on certain occasions, such as healings or so-called prophecies.

Acts 10:31

Simon the Magician

Before Philip came to Samaria, there was a man active who brought the people into ecstasy. He did this through magic. He was also not modest in his performance, but presented himself as “someone great”, someone of importance. [While I read this comment again, I get a postcard in the mailbox, which shows that people like Simon are still very much alive. The card says among other things: I am a great African medium and clairvoyant … I offer you a solution for all your problems … but also protection against bad influences … I help you … I bring success.’ This slave of satan certainly does not suffer from an inferiority complex.]

With his magic, Simon turned his attention to himself, and with success. He got everyone’s attention. He appealed to everyone, he appealed to small and great, young and old. Everyone was impressed by him and attributed divine power to him. His sorceries were wonders of the lie (2 Thessalonians 2:9). Nor was it a hype, a star suddenly appearing and just as suddenly disappearing again. On the contrary, he continued to fascinate the people “for a long time”. At the same time, it shows that what the devil has to offer is always only for a certain time. It never satisfies constantly.

The gospel, on the other hand, has a lasting effect. This is what the people who listen attentively to Philip and pay attention to his preaching discover. When they did not know any better, they were captivated by Simon’s magic. But when they see the wonders of Philip, they clearly see the difference between fake and real and that real and fake have nothing to do with each other. “What does straw have [in common] with grain?” (Jeremiah 23:28b). Simon preached himself, Philip preaches the kingdom of God and the Name of Jesus Christ.

The kingdom of God is the atmosphere in which the reign of the Lord Jesus is acknowledged. Faith in the Name of the Lord Jesus brings someone into that sphere. That is why baptism follows directly as an outward evidence through which someone shows that he wants to belong to Him and follow Him. Men and women are baptized. In the Old Testament only what was male was circumcised. In the New Testament, when it comes to saving and following Christ, there is no difference anymore between men and women before God (Galatians 3:27-28).

Receiving the Holy Spirit, as was the case in Acts 2 (Acts 2:38), is not yet mentioned here. They receive the Holy Spirit only after Peter and John have come from Jerusalem and identified themselves with them by the laying on of hands. God does this consciously this way. For there was a religious rivalry between Jerusalem and Samaria and this does not give them a chance to do a disturbing work.

Simon also believes and is also baptized. He does not see a rival in Philip, but his superior. Simon constantly remains with Philip, as if he had his hopes set on him. With the eunuch this is different (Acts 8:39). Simon’s faith is of the kind mentioned in John 2 (John 2:23). Philip lets himself be deceived by Simon and baptizes him (or has him baptized).

What really drove Simon were the signs and great powers that Philip did. Likewise, there are many today who are attracted to the Christian faith because of the sensational things they observe on certain occasions, such as healings or so-called prophecies.

Acts 10:32

Simon the Magician

Before Philip came to Samaria, there was a man active who brought the people into ecstasy. He did this through magic. He was also not modest in his performance, but presented himself as “someone great”, someone of importance. [While I read this comment again, I get a postcard in the mailbox, which shows that people like Simon are still very much alive. The card says among other things: I am a great African medium and clairvoyant … I offer you a solution for all your problems … but also protection against bad influences … I help you … I bring success.’ This slave of satan certainly does not suffer from an inferiority complex.]

With his magic, Simon turned his attention to himself, and with success. He got everyone’s attention. He appealed to everyone, he appealed to small and great, young and old. Everyone was impressed by him and attributed divine power to him. His sorceries were wonders of the lie (2 Thessalonians 2:9). Nor was it a hype, a star suddenly appearing and just as suddenly disappearing again. On the contrary, he continued to fascinate the people “for a long time”. At the same time, it shows that what the devil has to offer is always only for a certain time. It never satisfies constantly.

The gospel, on the other hand, has a lasting effect. This is what the people who listen attentively to Philip and pay attention to his preaching discover. When they did not know any better, they were captivated by Simon’s magic. But when they see the wonders of Philip, they clearly see the difference between fake and real and that real and fake have nothing to do with each other. “What does straw have [in common] with grain?” (Jeremiah 23:28b). Simon preached himself, Philip preaches the kingdom of God and the Name of Jesus Christ.

The kingdom of God is the atmosphere in which the reign of the Lord Jesus is acknowledged. Faith in the Name of the Lord Jesus brings someone into that sphere. That is why baptism follows directly as an outward evidence through which someone shows that he wants to belong to Him and follow Him. Men and women are baptized. In the Old Testament only what was male was circumcised. In the New Testament, when it comes to saving and following Christ, there is no difference anymore between men and women before God (Galatians 3:27-28).

Receiving the Holy Spirit, as was the case in Acts 2 (Acts 2:38), is not yet mentioned here. They receive the Holy Spirit only after Peter and John have come from Jerusalem and identified themselves with them by the laying on of hands. God does this consciously this way. For there was a religious rivalry between Jerusalem and Samaria and this does not give them a chance to do a disturbing work.

Simon also believes and is also baptized. He does not see a rival in Philip, but his superior. Simon constantly remains with Philip, as if he had his hopes set on him. With the eunuch this is different (Acts 8:39). Simon’s faith is of the kind mentioned in John 2 (John 2:23). Philip lets himself be deceived by Simon and baptizes him (or has him baptized).

What really drove Simon were the signs and great powers that Philip did. Likewise, there are many today who are attracted to the Christian faith because of the sensational things they observe on certain occasions, such as healings or so-called prophecies.

Acts 10:33

Simon the Magician

Before Philip came to Samaria, there was a man active who brought the people into ecstasy. He did this through magic. He was also not modest in his performance, but presented himself as “someone great”, someone of importance. [While I read this comment again, I get a postcard in the mailbox, which shows that people like Simon are still very much alive. The card says among other things: I am a great African medium and clairvoyant … I offer you a solution for all your problems … but also protection against bad influences … I help you … I bring success.’ This slave of satan certainly does not suffer from an inferiority complex.]

With his magic, Simon turned his attention to himself, and with success. He got everyone’s attention. He appealed to everyone, he appealed to small and great, young and old. Everyone was impressed by him and attributed divine power to him. His sorceries were wonders of the lie (2 Thessalonians 2:9). Nor was it a hype, a star suddenly appearing and just as suddenly disappearing again. On the contrary, he continued to fascinate the people “for a long time”. At the same time, it shows that what the devil has to offer is always only for a certain time. It never satisfies constantly.

The gospel, on the other hand, has a lasting effect. This is what the people who listen attentively to Philip and pay attention to his preaching discover. When they did not know any better, they were captivated by Simon’s magic. But when they see the wonders of Philip, they clearly see the difference between fake and real and that real and fake have nothing to do with each other. “What does straw have [in common] with grain?” (Jeremiah 23:28b). Simon preached himself, Philip preaches the kingdom of God and the Name of Jesus Christ.

The kingdom of God is the atmosphere in which the reign of the Lord Jesus is acknowledged. Faith in the Name of the Lord Jesus brings someone into that sphere. That is why baptism follows directly as an outward evidence through which someone shows that he wants to belong to Him and follow Him. Men and women are baptized. In the Old Testament only what was male was circumcised. In the New Testament, when it comes to saving and following Christ, there is no difference anymore between men and women before God (Galatians 3:27-28).

Receiving the Holy Spirit, as was the case in Acts 2 (Acts 2:38), is not yet mentioned here. They receive the Holy Spirit only after Peter and John have come from Jerusalem and identified themselves with them by the laying on of hands. God does this consciously this way. For there was a religious rivalry between Jerusalem and Samaria and this does not give them a chance to do a disturbing work.

Simon also believes and is also baptized. He does not see a rival in Philip, but his superior. Simon constantly remains with Philip, as if he had his hopes set on him. With the eunuch this is different (Acts 8:39). Simon’s faith is of the kind mentioned in John 2 (John 2:23). Philip lets himself be deceived by Simon and baptizes him (or has him baptized).

What really drove Simon were the signs and great powers that Philip did. Likewise, there are many today who are attracted to the Christian faith because of the sensational things they observe on certain occasions, such as healings or so-called prophecies.

Acts 10:34

Simon the Magician

Before Philip came to Samaria, there was a man active who brought the people into ecstasy. He did this through magic. He was also not modest in his performance, but presented himself as “someone great”, someone of importance. [While I read this comment again, I get a postcard in the mailbox, which shows that people like Simon are still very much alive. The card says among other things: I am a great African medium and clairvoyant … I offer you a solution for all your problems … but also protection against bad influences … I help you … I bring success.’ This slave of satan certainly does not suffer from an inferiority complex.]

With his magic, Simon turned his attention to himself, and with success. He got everyone’s attention. He appealed to everyone, he appealed to small and great, young and old. Everyone was impressed by him and attributed divine power to him. His sorceries were wonders of the lie (2 Thessalonians 2:9). Nor was it a hype, a star suddenly appearing and just as suddenly disappearing again. On the contrary, he continued to fascinate the people “for a long time”. At the same time, it shows that what the devil has to offer is always only for a certain time. It never satisfies constantly.

The gospel, on the other hand, has a lasting effect. This is what the people who listen attentively to Philip and pay attention to his preaching discover. When they did not know any better, they were captivated by Simon’s magic. But when they see the wonders of Philip, they clearly see the difference between fake and real and that real and fake have nothing to do with each other. “What does straw have [in common] with grain?” (Jeremiah 23:28b). Simon preached himself, Philip preaches the kingdom of God and the Name of Jesus Christ.

The kingdom of God is the atmosphere in which the reign of the Lord Jesus is acknowledged. Faith in the Name of the Lord Jesus brings someone into that sphere. That is why baptism follows directly as an outward evidence through which someone shows that he wants to belong to Him and follow Him. Men and women are baptized. In the Old Testament only what was male was circumcised. In the New Testament, when it comes to saving and following Christ, there is no difference anymore between men and women before God (Galatians 3:27-28).

Receiving the Holy Spirit, as was the case in Acts 2 (Acts 2:38), is not yet mentioned here. They receive the Holy Spirit only after Peter and John have come from Jerusalem and identified themselves with them by the laying on of hands. God does this consciously this way. For there was a religious rivalry between Jerusalem and Samaria and this does not give them a chance to do a disturbing work.

Simon also believes and is also baptized. He does not see a rival in Philip, but his superior. Simon constantly remains with Philip, as if he had his hopes set on him. With the eunuch this is different (Acts 8:39). Simon’s faith is of the kind mentioned in John 2 (John 2:23). Philip lets himself be deceived by Simon and baptizes him (or has him baptized).

What really drove Simon were the signs and great powers that Philip did. Likewise, there are many today who are attracted to the Christian faith because of the sensational things they observe on certain occasions, such as healings or so-called prophecies.

Acts 10:35

Peter and John in Samaria

The apostles in Jerusalem hear that Samaria received the word of God. This does not make them jealous, but they send Peter and John to contact Samaria. Once there they do not reproach the believers in Samaria for not having contacted them or the church in Jerusalem, but they acknowledge that God is at work here. That is why Peter will use the keys given to him for the second time to open the kingdom of heaven (Matthew 16:19), this time for the Samaritans. The kingdom of heaven is not the realm in heaven, but a realm ruled by a King in heaven Who rules on earth according to heavenly principles. In Acts 2, Peter opened the kingdom to the Jews. Later he will use the keys for the Gentiles as well (Acts 10:48).

By acknowledging this work of God in Samaria, the practical connection between Samaria and Jerusalem is also acknowledged. Local churches are not separate from each other, but belong together, however, without this being officially reported to other churches or being added to a list of ‘acknowledged churches’. Here there is no enmity or competition anymore (John 4:9). Peter and John descend from Jerusalem, which is also more than just a geographical indication. The spiritual application seems permissible that the apostles do not give their approval from an elevated position, but join them.

They show their dependence on God by going into prayer to ask Him to give the Holy Spirit to the Samaritans who have come to faith. The Holy Spirit had not yet come to them because it was a company that was in a way connected to Judaism. They first had to be fully accepted by the converted Jews in order to maintain unity. Receiving the Holy Spirit is thus preceded by baptism and the laying on of hands by the apostles.

With the converted Jews there is no laying on of hands. However, they too are baptized first and only then receive the Holy Spirit (Acts 2:38). With the conversion of the Gentiles we see that on the basis of faith first the Holy Spirit is received and then baptism takes place (Acts 10:44; Ephesians 1:13). This has been the order since then.

In Samaria, by the laying on of hands of the apostles Peter and John, the connection between the believers in Jerusalem and Samaria is sealed and the believing Samaritans receive the Holy Spirit. This avoids the idea of two separate churches, one Jewish and one Samaritan. By the laying on of hands there is unity and acceptance. This was even more necessary because there was no connection between Jews and Samaritans, but mutual hatred. There is no mention of outwardly perceptible accompanying phenomena, as was the case with the outpouring of the Holy Spirit on Pentecost (Acts 2:1-4).

Acts 10:36

Peter and John in Samaria

The apostles in Jerusalem hear that Samaria received the word of God. This does not make them jealous, but they send Peter and John to contact Samaria. Once there they do not reproach the believers in Samaria for not having contacted them or the church in Jerusalem, but they acknowledge that God is at work here. That is why Peter will use the keys given to him for the second time to open the kingdom of heaven (Matthew 16:19), this time for the Samaritans. The kingdom of heaven is not the realm in heaven, but a realm ruled by a King in heaven Who rules on earth according to heavenly principles. In Acts 2, Peter opened the kingdom to the Jews. Later he will use the keys for the Gentiles as well (Acts 10:48).

By acknowledging this work of God in Samaria, the practical connection between Samaria and Jerusalem is also acknowledged. Local churches are not separate from each other, but belong together, however, without this being officially reported to other churches or being added to a list of ‘acknowledged churches’. Here there is no enmity or competition anymore (John 4:9). Peter and John descend from Jerusalem, which is also more than just a geographical indication. The spiritual application seems permissible that the apostles do not give their approval from an elevated position, but join them.

They show their dependence on God by going into prayer to ask Him to give the Holy Spirit to the Samaritans who have come to faith. The Holy Spirit had not yet come to them because it was a company that was in a way connected to Judaism. They first had to be fully accepted by the converted Jews in order to maintain unity. Receiving the Holy Spirit is thus preceded by baptism and the laying on of hands by the apostles.

With the converted Jews there is no laying on of hands. However, they too are baptized first and only then receive the Holy Spirit (Acts 2:38). With the conversion of the Gentiles we see that on the basis of faith first the Holy Spirit is received and then baptism takes place (Acts 10:44; Ephesians 1:13). This has been the order since then.

In Samaria, by the laying on of hands of the apostles Peter and John, the connection between the believers in Jerusalem and Samaria is sealed and the believing Samaritans receive the Holy Spirit. This avoids the idea of two separate churches, one Jewish and one Samaritan. By the laying on of hands there is unity and acceptance. This was even more necessary because there was no connection between Jews and Samaritans, but mutual hatred. There is no mention of outwardly perceptible accompanying phenomena, as was the case with the outpouring of the Holy Spirit on Pentecost (Acts 2:1-4).

Acts 10:37

Peter and John in Samaria

The apostles in Jerusalem hear that Samaria received the word of God. This does not make them jealous, but they send Peter and John to contact Samaria. Once there they do not reproach the believers in Samaria for not having contacted them or the church in Jerusalem, but they acknowledge that God is at work here. That is why Peter will use the keys given to him for the second time to open the kingdom of heaven (Matthew 16:19), this time for the Samaritans. The kingdom of heaven is not the realm in heaven, but a realm ruled by a King in heaven Who rules on earth according to heavenly principles. In Acts 2, Peter opened the kingdom to the Jews. Later he will use the keys for the Gentiles as well (Acts 10:48).

By acknowledging this work of God in Samaria, the practical connection between Samaria and Jerusalem is also acknowledged. Local churches are not separate from each other, but belong together, however, without this being officially reported to other churches or being added to a list of ‘acknowledged churches’. Here there is no enmity or competition anymore (John 4:9). Peter and John descend from Jerusalem, which is also more than just a geographical indication. The spiritual application seems permissible that the apostles do not give their approval from an elevated position, but join them.

They show their dependence on God by going into prayer to ask Him to give the Holy Spirit to the Samaritans who have come to faith. The Holy Spirit had not yet come to them because it was a company that was in a way connected to Judaism. They first had to be fully accepted by the converted Jews in order to maintain unity. Receiving the Holy Spirit is thus preceded by baptism and the laying on of hands by the apostles.

With the converted Jews there is no laying on of hands. However, they too are baptized first and only then receive the Holy Spirit (Acts 2:38). With the conversion of the Gentiles we see that on the basis of faith first the Holy Spirit is received and then baptism takes place (Acts 10:44; Ephesians 1:13). This has been the order since then.

In Samaria, by the laying on of hands of the apostles Peter and John, the connection between the believers in Jerusalem and Samaria is sealed and the believing Samaritans receive the Holy Spirit. This avoids the idea of two separate churches, one Jewish and one Samaritan. By the laying on of hands there is unity and acceptance. This was even more necessary because there was no connection between Jews and Samaritans, but mutual hatred. There is no mention of outwardly perceptible accompanying phenomena, as was the case with the outpouring of the Holy Spirit on Pentecost (Acts 2:1-4).

Acts 10:38

Peter and John in Samaria

The apostles in Jerusalem hear that Samaria received the word of God. This does not make them jealous, but they send Peter and John to contact Samaria. Once there they do not reproach the believers in Samaria for not having contacted them or the church in Jerusalem, but they acknowledge that God is at work here. That is why Peter will use the keys given to him for the second time to open the kingdom of heaven (Matthew 16:19), this time for the Samaritans. The kingdom of heaven is not the realm in heaven, but a realm ruled by a King in heaven Who rules on earth according to heavenly principles. In Acts 2, Peter opened the kingdom to the Jews. Later he will use the keys for the Gentiles as well (Acts 10:48).

By acknowledging this work of God in Samaria, the practical connection between Samaria and Jerusalem is also acknowledged. Local churches are not separate from each other, but belong together, however, without this being officially reported to other churches or being added to a list of ‘acknowledged churches’. Here there is no enmity or competition anymore (John 4:9). Peter and John descend from Jerusalem, which is also more than just a geographical indication. The spiritual application seems permissible that the apostles do not give their approval from an elevated position, but join them.

They show their dependence on God by going into prayer to ask Him to give the Holy Spirit to the Samaritans who have come to faith. The Holy Spirit had not yet come to them because it was a company that was in a way connected to Judaism. They first had to be fully accepted by the converted Jews in order to maintain unity. Receiving the Holy Spirit is thus preceded by baptism and the laying on of hands by the apostles.

With the converted Jews there is no laying on of hands. However, they too are baptized first and only then receive the Holy Spirit (Acts 2:38). With the conversion of the Gentiles we see that on the basis of faith first the Holy Spirit is received and then baptism takes place (Acts 10:44; Ephesians 1:13). This has been the order since then.

In Samaria, by the laying on of hands of the apostles Peter and John, the connection between the believers in Jerusalem and Samaria is sealed and the believing Samaritans receive the Holy Spirit. This avoids the idea of two separate churches, one Jewish and one Samaritan. By the laying on of hands there is unity and acceptance. This was even more necessary because there was no connection between Jews and Samaritans, but mutual hatred. There is no mention of outwardly perceptible accompanying phenomena, as was the case with the outpouring of the Holy Spirit on Pentecost (Acts 2:1-4).

Acts 10:39

Peter Sees Through and Judges Simon

The only outward display that is noticed by Simon is the laying on of the hands of the apostles. He understands that this is something he cannot do, but what he would like to be able to do because of his spiritual ability. He is willing to pay for it and offers Peter and John money so that they would give him that power.

This is where the word ‘simony’ comes from, an expression that means that someone is looking for financial gain in spiritual things or for buying offices. Such people believe that Godliness is a means of gain (1 Timothy 6:5). It covers all forms of trade in spiritual matters. It is the third time that evil appears in the church and all three times it has to do with money.

Inwardly, Simon had no part in the new life, as can be seen from the words Peter speaks to him. It seemed wonderful to him to lay hands on people and give them the Holy Spirit in this way. In this way he would regain his power over people. What Philip did not recognize, is sharply denounced by Peter. Simon is a corrupt man.

To think that spiritual gifts or even the Holy Spirit can be obtained from God through money makes Christ’s work worthless. It is greatly to the dishonor of God and Christ and is no other than the work of satan. The sharp judgment of Peter is the only correct response. Simon is an outward follower, while he invents other things in his heart. He is still busy with himself.

Peter concludes from Simon’s question that his heart is not right before God. After pronouncing the judgment, Peter offers Simon the way to salvation. For that he needs to repent of his wickedness. He must radically condemn that evil lust for power and prestige before God and turn his back on it. At the same time he must pray to the Lord for the forgiveness of his heart’s intention. Here we see that not only deeds are judged, but also the intention of the heart. This concerns the devising and pursuit of evil in his heart, even before it has actually happened. There is still hope for Simon if he repents.

Peter, who through the Holy Spirit can discern which spirit is in Simon (1 Corinthians 12:10), sees in what he is imprisoned. He is in “the gall of bitterness” because of his loss of influence on the Samaritans who believed the gospel. He is also “in the bondage of iniquity” because he is not seeking the right of God, but his own right.

Simon is more appalled by what Peter has said about the consequences of his act, than by his act itself. It does not seem like real repentance, all the more so because he is looking for human mediation. Instead of praying himself, he asks if Peter wants to pray to the Lord for him to save him from the terrible things Peter has announced about him.

It resembles the repentance of Pharaoh who asked Moses to pray for him so that the plagues would cease, but who then hardened his heart again (Exodus 8:8; 15). Also with him there was no real repentance, but only a desire to be redeemed from the plagues. We do not read Peter’s answer to Simon’s request.

It seems that Peter and John did not stay long with Philip. They did, however, solemnly testify and speak the word of the Lord before returning to Jerusalem. In the whole area of Samaria they find an open ear for the word of the Lord. When the Lord Jesus wanted to visit a village of the Samaritans, they refused to receive Him (Luke 9:52-53). Peter and John were there at that time and John is one of the disciples who, even because of that refusal, wanted to let fire come down from heaven to consume them (Luke 9:54). Fortunately, the Lord forbade that and John has returned to his wish of that time. Now, on the way back to Jerusalem, together with Peter, he is allowed to preach the gospel to many villages of the Samaritans.

Acts 10:40

Peter Sees Through and Judges Simon

The only outward display that is noticed by Simon is the laying on of the hands of the apostles. He understands that this is something he cannot do, but what he would like to be able to do because of his spiritual ability. He is willing to pay for it and offers Peter and John money so that they would give him that power.

This is where the word ‘simony’ comes from, an expression that means that someone is looking for financial gain in spiritual things or for buying offices. Such people believe that Godliness is a means of gain (1 Timothy 6:5). It covers all forms of trade in spiritual matters. It is the third time that evil appears in the church and all three times it has to do with money.

Inwardly, Simon had no part in the new life, as can be seen from the words Peter speaks to him. It seemed wonderful to him to lay hands on people and give them the Holy Spirit in this way. In this way he would regain his power over people. What Philip did not recognize, is sharply denounced by Peter. Simon is a corrupt man.

To think that spiritual gifts or even the Holy Spirit can be obtained from God through money makes Christ’s work worthless. It is greatly to the dishonor of God and Christ and is no other than the work of satan. The sharp judgment of Peter is the only correct response. Simon is an outward follower, while he invents other things in his heart. He is still busy with himself.

Peter concludes from Simon’s question that his heart is not right before God. After pronouncing the judgment, Peter offers Simon the way to salvation. For that he needs to repent of his wickedness. He must radically condemn that evil lust for power and prestige before God and turn his back on it. At the same time he must pray to the Lord for the forgiveness of his heart’s intention. Here we see that not only deeds are judged, but also the intention of the heart. This concerns the devising and pursuit of evil in his heart, even before it has actually happened. There is still hope for Simon if he repents.

Peter, who through the Holy Spirit can discern which spirit is in Simon (1 Corinthians 12:10), sees in what he is imprisoned. He is in “the gall of bitterness” because of his loss of influence on the Samaritans who believed the gospel. He is also “in the bondage of iniquity” because he is not seeking the right of God, but his own right.

Simon is more appalled by what Peter has said about the consequences of his act, than by his act itself. It does not seem like real repentance, all the more so because he is looking for human mediation. Instead of praying himself, he asks if Peter wants to pray to the Lord for him to save him from the terrible things Peter has announced about him.

It resembles the repentance of Pharaoh who asked Moses to pray for him so that the plagues would cease, but who then hardened his heart again (Exodus 8:8; 15). Also with him there was no real repentance, but only a desire to be redeemed from the plagues. We do not read Peter’s answer to Simon’s request.

It seems that Peter and John did not stay long with Philip. They did, however, solemnly testify and speak the word of the Lord before returning to Jerusalem. In the whole area of Samaria they find an open ear for the word of the Lord. When the Lord Jesus wanted to visit a village of the Samaritans, they refused to receive Him (Luke 9:52-53). Peter and John were there at that time and John is one of the disciples who, even because of that refusal, wanted to let fire come down from heaven to consume them (Luke 9:54). Fortunately, the Lord forbade that and John has returned to his wish of that time. Now, on the way back to Jerusalem, together with Peter, he is allowed to preach the gospel to many villages of the Samaritans.

Acts 10:41

Peter Sees Through and Judges Simon

The only outward display that is noticed by Simon is the laying on of the hands of the apostles. He understands that this is something he cannot do, but what he would like to be able to do because of his spiritual ability. He is willing to pay for it and offers Peter and John money so that they would give him that power.

This is where the word ‘simony’ comes from, an expression that means that someone is looking for financial gain in spiritual things or for buying offices. Such people believe that Godliness is a means of gain (1 Timothy 6:5). It covers all forms of trade in spiritual matters. It is the third time that evil appears in the church and all three times it has to do with money.

Inwardly, Simon had no part in the new life, as can be seen from the words Peter speaks to him. It seemed wonderful to him to lay hands on people and give them the Holy Spirit in this way. In this way he would regain his power over people. What Philip did not recognize, is sharply denounced by Peter. Simon is a corrupt man.

To think that spiritual gifts or even the Holy Spirit can be obtained from God through money makes Christ’s work worthless. It is greatly to the dishonor of God and Christ and is no other than the work of satan. The sharp judgment of Peter is the only correct response. Simon is an outward follower, while he invents other things in his heart. He is still busy with himself.

Peter concludes from Simon’s question that his heart is not right before God. After pronouncing the judgment, Peter offers Simon the way to salvation. For that he needs to repent of his wickedness. He must radically condemn that evil lust for power and prestige before God and turn his back on it. At the same time he must pray to the Lord for the forgiveness of his heart’s intention. Here we see that not only deeds are judged, but also the intention of the heart. This concerns the devising and pursuit of evil in his heart, even before it has actually happened. There is still hope for Simon if he repents.

Peter, who through the Holy Spirit can discern which spirit is in Simon (1 Corinthians 12:10), sees in what he is imprisoned. He is in “the gall of bitterness” because of his loss of influence on the Samaritans who believed the gospel. He is also “in the bondage of iniquity” because he is not seeking the right of God, but his own right.

Simon is more appalled by what Peter has said about the consequences of his act, than by his act itself. It does not seem like real repentance, all the more so because he is looking for human mediation. Instead of praying himself, he asks if Peter wants to pray to the Lord for him to save him from the terrible things Peter has announced about him.

It resembles the repentance of Pharaoh who asked Moses to pray for him so that the plagues would cease, but who then hardened his heart again (Exodus 8:8; 15). Also with him there was no real repentance, but only a desire to be redeemed from the plagues. We do not read Peter’s answer to Simon’s request.

It seems that Peter and John did not stay long with Philip. They did, however, solemnly testify and speak the word of the Lord before returning to Jerusalem. In the whole area of Samaria they find an open ear for the word of the Lord. When the Lord Jesus wanted to visit a village of the Samaritans, they refused to receive Him (Luke 9:52-53). Peter and John were there at that time and John is one of the disciples who, even because of that refusal, wanted to let fire come down from heaven to consume them (Luke 9:54). Fortunately, the Lord forbade that and John has returned to his wish of that time. Now, on the way back to Jerusalem, together with Peter, he is allowed to preach the gospel to many villages of the Samaritans.

Acts 10:42

Peter Sees Through and Judges Simon

The only outward display that is noticed by Simon is the laying on of the hands of the apostles. He understands that this is something he cannot do, but what he would like to be able to do because of his spiritual ability. He is willing to pay for it and offers Peter and John money so that they would give him that power.

This is where the word ‘simony’ comes from, an expression that means that someone is looking for financial gain in spiritual things or for buying offices. Such people believe that Godliness is a means of gain (1 Timothy 6:5). It covers all forms of trade in spiritual matters. It is the third time that evil appears in the church and all three times it has to do with money.

Inwardly, Simon had no part in the new life, as can be seen from the words Peter speaks to him. It seemed wonderful to him to lay hands on people and give them the Holy Spirit in this way. In this way he would regain his power over people. What Philip did not recognize, is sharply denounced by Peter. Simon is a corrupt man.

To think that spiritual gifts or even the Holy Spirit can be obtained from God through money makes Christ’s work worthless. It is greatly to the dishonor of God and Christ and is no other than the work of satan. The sharp judgment of Peter is the only correct response. Simon is an outward follower, while he invents other things in his heart. He is still busy with himself.

Peter concludes from Simon’s question that his heart is not right before God. After pronouncing the judgment, Peter offers Simon the way to salvation. For that he needs to repent of his wickedness. He must radically condemn that evil lust for power and prestige before God and turn his back on it. At the same time he must pray to the Lord for the forgiveness of his heart’s intention. Here we see that not only deeds are judged, but also the intention of the heart. This concerns the devising and pursuit of evil in his heart, even before it has actually happened. There is still hope for Simon if he repents.

Peter, who through the Holy Spirit can discern which spirit is in Simon (1 Corinthians 12:10), sees in what he is imprisoned. He is in “the gall of bitterness” because of his loss of influence on the Samaritans who believed the gospel. He is also “in the bondage of iniquity” because he is not seeking the right of God, but his own right.

Simon is more appalled by what Peter has said about the consequences of his act, than by his act itself. It does not seem like real repentance, all the more so because he is looking for human mediation. Instead of praying himself, he asks if Peter wants to pray to the Lord for him to save him from the terrible things Peter has announced about him.

It resembles the repentance of Pharaoh who asked Moses to pray for him so that the plagues would cease, but who then hardened his heart again (Exodus 8:8; 15). Also with him there was no real repentance, but only a desire to be redeemed from the plagues. We do not read Peter’s answer to Simon’s request.

It seems that Peter and John did not stay long with Philip. They did, however, solemnly testify and speak the word of the Lord before returning to Jerusalem. In the whole area of Samaria they find an open ear for the word of the Lord. When the Lord Jesus wanted to visit a village of the Samaritans, they refused to receive Him (Luke 9:52-53). Peter and John were there at that time and John is one of the disciples who, even because of that refusal, wanted to let fire come down from heaven to consume them (Luke 9:54). Fortunately, the Lord forbade that and John has returned to his wish of that time. Now, on the way back to Jerusalem, together with Peter, he is allowed to preach the gospel to many villages of the Samaritans.

Acts 10:43

Peter Sees Through and Judges Simon

The only outward display that is noticed by Simon is the laying on of the hands of the apostles. He understands that this is something he cannot do, but what he would like to be able to do because of his spiritual ability. He is willing to pay for it and offers Peter and John money so that they would give him that power.

This is where the word ‘simony’ comes from, an expression that means that someone is looking for financial gain in spiritual things or for buying offices. Such people believe that Godliness is a means of gain (1 Timothy 6:5). It covers all forms of trade in spiritual matters. It is the third time that evil appears in the church and all three times it has to do with money.

Inwardly, Simon had no part in the new life, as can be seen from the words Peter speaks to him. It seemed wonderful to him to lay hands on people and give them the Holy Spirit in this way. In this way he would regain his power over people. What Philip did not recognize, is sharply denounced by Peter. Simon is a corrupt man.

To think that spiritual gifts or even the Holy Spirit can be obtained from God through money makes Christ’s work worthless. It is greatly to the dishonor of God and Christ and is no other than the work of satan. The sharp judgment of Peter is the only correct response. Simon is an outward follower, while he invents other things in his heart. He is still busy with himself.

Peter concludes from Simon’s question that his heart is not right before God. After pronouncing the judgment, Peter offers Simon the way to salvation. For that he needs to repent of his wickedness. He must radically condemn that evil lust for power and prestige before God and turn his back on it. At the same time he must pray to the Lord for the forgiveness of his heart’s intention. Here we see that not only deeds are judged, but also the intention of the heart. This concerns the devising and pursuit of evil in his heart, even before it has actually happened. There is still hope for Simon if he repents.

Peter, who through the Holy Spirit can discern which spirit is in Simon (1 Corinthians 12:10), sees in what he is imprisoned. He is in “the gall of bitterness” because of his loss of influence on the Samaritans who believed the gospel. He is also “in the bondage of iniquity” because he is not seeking the right of God, but his own right.

Simon is more appalled by what Peter has said about the consequences of his act, than by his act itself. It does not seem like real repentance, all the more so because he is looking for human mediation. Instead of praying himself, he asks if Peter wants to pray to the Lord for him to save him from the terrible things Peter has announced about him.

It resembles the repentance of Pharaoh who asked Moses to pray for him so that the plagues would cease, but who then hardened his heart again (Exodus 8:8; 15). Also with him there was no real repentance, but only a desire to be redeemed from the plagues. We do not read Peter’s answer to Simon’s request.

It seems that Peter and John did not stay long with Philip. They did, however, solemnly testify and speak the word of the Lord before returning to Jerusalem. In the whole area of Samaria they find an open ear for the word of the Lord. When the Lord Jesus wanted to visit a village of the Samaritans, they refused to receive Him (Luke 9:52-53). Peter and John were there at that time and John is one of the disciples who, even because of that refusal, wanted to let fire come down from heaven to consume them (Luke 9:54). Fortunately, the Lord forbade that and John has returned to his wish of that time. Now, on the way back to Jerusalem, together with Peter, he is allowed to preach the gospel to many villages of the Samaritans.

Acts 10:44

Peter Sees Through and Judges Simon

The only outward display that is noticed by Simon is the laying on of the hands of the apostles. He understands that this is something he cannot do, but what he would like to be able to do because of his spiritual ability. He is willing to pay for it and offers Peter and John money so that they would give him that power.

This is where the word ‘simony’ comes from, an expression that means that someone is looking for financial gain in spiritual things or for buying offices. Such people believe that Godliness is a means of gain (1 Timothy 6:5). It covers all forms of trade in spiritual matters. It is the third time that evil appears in the church and all three times it has to do with money.

Inwardly, Simon had no part in the new life, as can be seen from the words Peter speaks to him. It seemed wonderful to him to lay hands on people and give them the Holy Spirit in this way. In this way he would regain his power over people. What Philip did not recognize, is sharply denounced by Peter. Simon is a corrupt man.

To think that spiritual gifts or even the Holy Spirit can be obtained from God through money makes Christ’s work worthless. It is greatly to the dishonor of God and Christ and is no other than the work of satan. The sharp judgment of Peter is the only correct response. Simon is an outward follower, while he invents other things in his heart. He is still busy with himself.

Peter concludes from Simon’s question that his heart is not right before God. After pronouncing the judgment, Peter offers Simon the way to salvation. For that he needs to repent of his wickedness. He must radically condemn that evil lust for power and prestige before God and turn his back on it. At the same time he must pray to the Lord for the forgiveness of his heart’s intention. Here we see that not only deeds are judged, but also the intention of the heart. This concerns the devising and pursuit of evil in his heart, even before it has actually happened. There is still hope for Simon if he repents.

Peter, who through the Holy Spirit can discern which spirit is in Simon (1 Corinthians 12:10), sees in what he is imprisoned. He is in “the gall of bitterness” because of his loss of influence on the Samaritans who believed the gospel. He is also “in the bondage of iniquity” because he is not seeking the right of God, but his own right.

Simon is more appalled by what Peter has said about the consequences of his act, than by his act itself. It does not seem like real repentance, all the more so because he is looking for human mediation. Instead of praying himself, he asks if Peter wants to pray to the Lord for him to save him from the terrible things Peter has announced about him.

It resembles the repentance of Pharaoh who asked Moses to pray for him so that the plagues would cease, but who then hardened his heart again (Exodus 8:8; 15). Also with him there was no real repentance, but only a desire to be redeemed from the plagues. We do not read Peter’s answer to Simon’s request.

It seems that Peter and John did not stay long with Philip. They did, however, solemnly testify and speak the word of the Lord before returning to Jerusalem. In the whole area of Samaria they find an open ear for the word of the Lord. When the Lord Jesus wanted to visit a village of the Samaritans, they refused to receive Him (Luke 9:52-53). Peter and John were there at that time and John is one of the disciples who, even because of that refusal, wanted to let fire come down from heaven to consume them (Luke 9:54). Fortunately, the Lord forbade that and John has returned to his wish of that time. Now, on the way back to Jerusalem, together with Peter, he is allowed to preach the gospel to many villages of the Samaritans.

Acts 10:45

Peter Sees Through and Judges Simon

The only outward display that is noticed by Simon is the laying on of the hands of the apostles. He understands that this is something he cannot do, but what he would like to be able to do because of his spiritual ability. He is willing to pay for it and offers Peter and John money so that they would give him that power.

This is where the word ‘simony’ comes from, an expression that means that someone is looking for financial gain in spiritual things or for buying offices. Such people believe that Godliness is a means of gain (1 Timothy 6:5). It covers all forms of trade in spiritual matters. It is the third time that evil appears in the church and all three times it has to do with money.

Inwardly, Simon had no part in the new life, as can be seen from the words Peter speaks to him. It seemed wonderful to him to lay hands on people and give them the Holy Spirit in this way. In this way he would regain his power over people. What Philip did not recognize, is sharply denounced by Peter. Simon is a corrupt man.

To think that spiritual gifts or even the Holy Spirit can be obtained from God through money makes Christ’s work worthless. It is greatly to the dishonor of God and Christ and is no other than the work of satan. The sharp judgment of Peter is the only correct response. Simon is an outward follower, while he invents other things in his heart. He is still busy with himself.

Peter concludes from Simon’s question that his heart is not right before God. After pronouncing the judgment, Peter offers Simon the way to salvation. For that he needs to repent of his wickedness. He must radically condemn that evil lust for power and prestige before God and turn his back on it. At the same time he must pray to the Lord for the forgiveness of his heart’s intention. Here we see that not only deeds are judged, but also the intention of the heart. This concerns the devising and pursuit of evil in his heart, even before it has actually happened. There is still hope for Simon if he repents.

Peter, who through the Holy Spirit can discern which spirit is in Simon (1 Corinthians 12:10), sees in what he is imprisoned. He is in “the gall of bitterness” because of his loss of influence on the Samaritans who believed the gospel. He is also “in the bondage of iniquity” because he is not seeking the right of God, but his own right.

Simon is more appalled by what Peter has said about the consequences of his act, than by his act itself. It does not seem like real repentance, all the more so because he is looking for human mediation. Instead of praying himself, he asks if Peter wants to pray to the Lord for him to save him from the terrible things Peter has announced about him.

It resembles the repentance of Pharaoh who asked Moses to pray for him so that the plagues would cease, but who then hardened his heart again (Exodus 8:8; 15). Also with him there was no real repentance, but only a desire to be redeemed from the plagues. We do not read Peter’s answer to Simon’s request.

It seems that Peter and John did not stay long with Philip. They did, however, solemnly testify and speak the word of the Lord before returning to Jerusalem. In the whole area of Samaria they find an open ear for the word of the Lord. When the Lord Jesus wanted to visit a village of the Samaritans, they refused to receive Him (Luke 9:52-53). Peter and John were there at that time and John is one of the disciples who, even because of that refusal, wanted to let fire come down from heaven to consume them (Luke 9:54). Fortunately, the Lord forbade that and John has returned to his wish of that time. Now, on the way back to Jerusalem, together with Peter, he is allowed to preach the gospel to many villages of the Samaritans.

Acts 10:46

Peter Sees Through and Judges Simon

The only outward display that is noticed by Simon is the laying on of the hands of the apostles. He understands that this is something he cannot do, but what he would like to be able to do because of his spiritual ability. He is willing to pay for it and offers Peter and John money so that they would give him that power.

This is where the word ‘simony’ comes from, an expression that means that someone is looking for financial gain in spiritual things or for buying offices. Such people believe that Godliness is a means of gain (1 Timothy 6:5). It covers all forms of trade in spiritual matters. It is the third time that evil appears in the church and all three times it has to do with money.

Inwardly, Simon had no part in the new life, as can be seen from the words Peter speaks to him. It seemed wonderful to him to lay hands on people and give them the Holy Spirit in this way. In this way he would regain his power over people. What Philip did not recognize, is sharply denounced by Peter. Simon is a corrupt man.

To think that spiritual gifts or even the Holy Spirit can be obtained from God through money makes Christ’s work worthless. It is greatly to the dishonor of God and Christ and is no other than the work of satan. The sharp judgment of Peter is the only correct response. Simon is an outward follower, while he invents other things in his heart. He is still busy with himself.

Peter concludes from Simon’s question that his heart is not right before God. After pronouncing the judgment, Peter offers Simon the way to salvation. For that he needs to repent of his wickedness. He must radically condemn that evil lust for power and prestige before God and turn his back on it. At the same time he must pray to the Lord for the forgiveness of his heart’s intention. Here we see that not only deeds are judged, but also the intention of the heart. This concerns the devising and pursuit of evil in his heart, even before it has actually happened. There is still hope for Simon if he repents.

Peter, who through the Holy Spirit can discern which spirit is in Simon (1 Corinthians 12:10), sees in what he is imprisoned. He is in “the gall of bitterness” because of his loss of influence on the Samaritans who believed the gospel. He is also “in the bondage of iniquity” because he is not seeking the right of God, but his own right.

Simon is more appalled by what Peter has said about the consequences of his act, than by his act itself. It does not seem like real repentance, all the more so because he is looking for human mediation. Instead of praying himself, he asks if Peter wants to pray to the Lord for him to save him from the terrible things Peter has announced about him.

It resembles the repentance of Pharaoh who asked Moses to pray for him so that the plagues would cease, but who then hardened his heart again (Exodus 8:8; 15). Also with him there was no real repentance, but only a desire to be redeemed from the plagues. We do not read Peter’s answer to Simon’s request.

It seems that Peter and John did not stay long with Philip. They did, however, solemnly testify and speak the word of the Lord before returning to Jerusalem. In the whole area of Samaria they find an open ear for the word of the Lord. When the Lord Jesus wanted to visit a village of the Samaritans, they refused to receive Him (Luke 9:52-53). Peter and John were there at that time and John is one of the disciples who, even because of that refusal, wanted to let fire come down from heaven to consume them (Luke 9:54). Fortunately, the Lord forbade that and John has returned to his wish of that time. Now, on the way back to Jerusalem, together with Peter, he is allowed to preach the gospel to many villages of the Samaritans.

Acts 10:47

A New Order for Philip

In the section that follows now, chapter 8:26 till chapter 10:48, Luke describes the conversion histories of three people: 1. An Ethiopian eunuch (Acts 8); 2. Saul (Acts 9); 3. Cornelius (Acts 10).

They are the descendants of the three sons of Noah – Shem and Ham and Japheth (Genesis 9:18) – through whom the whole world was populated (Genesis 9:19; Genesis 10:1-32): 1. The eunuch, the Ethiopian, is a descendant of Ham (Ethiopia or Cush (=black), Genesis 10:6). 2. Saul, the Jew, is a descendant of Shem. 3. Cornelius, the Roman, is a descendant of Japheth.

The Hamites populate Africa, the Shemites Asia and the Japhethites Europe. These three continents meet at Jerusalem. Jerusalem is therefore strategically the best place to send out from there the gospel into the world. The eunuch, Saul and Cornelius represent the entire human race.

All three are morally sincere people, but they need conversion. They are also socially the most difficult people for the gospel to reach: 1. The eunuch is a politician. 2. Saul is a theologian. 3. Cornelius is a soldier.

Yet in two of them there is already a longing for the gospel. Both the eunuch and Cornelius are seekers. There is already a work of God going on in them. With Saul it is completely different. This man is not looking for peace, but for victims to whom he begrudges this peace.

The Lord has a special messenger for each one of them: 1. For the eunuch this is Philip. 2. For Saul it is Ananias. 3. For Cornelius it is Peter.

Also the way the Lord addresses Himself to them is different: 1. The eunuch is reached with the Word. 2. To Saul the Lord Himself appears. 3. Cornelis sees an angel in a vision.

Different are also the circumstances in which they find themselves when they come to repentance: 1. The eunuch is on his way home. 2. Saul comes from home. 3. Cornelius is at home.

Philip has to leave a busy field of work to serve a single person. Herein he imitates the Lord Who had to go through Samaria to bring the gospel to a single woman at the well of Jacob (John 4:4; 7-8). Philip is used to make the gospel find its way to the nations. God uses an angel to show Philip the way, but Philip has to proclaim the gospel. He is given precise directions where to go, but he is not told what to do there.

There are two roads that descend from Jerusalem to Gaza and he has to take the desert road. An evangelist would never have chosen the desert road, but Philip does not ask questions, he goes. To get Ananias to go to Saul (Acts 9) and Peter to go to Cornelius (Acts 10), the Lord must use more insistence. With Ananias fear is the objection and with Peter his Jewish prejudices prevent direct obedience. The Lord has removed both obstacles and then they have both gone.

In Philip we have an example of immediate, unconditional obedience in simplicity of heart. He does not think of the difference between Samaria where he was surrounded with esteem and love and the road to Gaza which is desolate. He has confidence in his Master Who wants to use him for a eunuch who has been in Jerusalem to worship and is now on his way back to his country.

The word for “eunuch” is literally “castrated”. Besides the fact that he is a stranger, the fact that he is emasculated is an additional reason that he could never join the people of God (Deuteronomy 23:1). Nevertheless, he undertook a journey of about two thousand kilometers to Jerusalem. There is also salvation for the strangers and even for the eunuch, the emasculated (Isaiah 56:3). His conversion and faith in the Lord Jesus are therefore a foretaste of what we read in Psalms 68 (Psalms 68:31b). Since then, many Ethiopians have stretched out their hands to God.

To bring the eunuch on the way of salvation God uses His Word and His servant Philip. What the eunuch sought in Jerusalem in duties and ceremonies of the law, he did not find there. He has been in Jerusalem to worship the true God, but he has only found a cold formalism there. In spite of his seeking heart, the Lord did not let any of the apostles cross his path.

The eunuch has not found peace in Jerusalem, but he has taken something else from Jerusalem and that is a part of God’s Word. That is what he is reading in his chariot. With it he has a treasure with him that is larger than all the treasures he has to protect for his queen.

Then the meeting between Philip and the eunuch is prepared by the Spirit. The Spirit tells Philip that he must go up to “this” chariot, the chariot of the eunuch, and join it. Since it is the preaching of the gospel, it is not an angel who comes to Philip (Acts 8:29), but the Spirit Who leads Philip. The Spirit tells us exactly where to go and what to do.

Thus, later, Ananias in connection with Saul, and Peter in connection with Cornelius, also receive precise directions to go to them and bring them God’s message (Acts 9:11; Acts 10:19-20). In this way the Lord also wants to make clear to us where He wants us to go and what we should do and say.

Acts 10:48

A New Order for Philip

In the section that follows now, chapter 8:26 till chapter 10:48, Luke describes the conversion histories of three people: 1. An Ethiopian eunuch (Acts 8); 2. Saul (Acts 9); 3. Cornelius (Acts 10).

They are the descendants of the three sons of Noah – Shem and Ham and Japheth (Genesis 9:18) – through whom the whole world was populated (Genesis 9:19; Genesis 10:1-32): 1. The eunuch, the Ethiopian, is a descendant of Ham (Ethiopia or Cush (=black), Genesis 10:6). 2. Saul, the Jew, is a descendant of Shem. 3. Cornelius, the Roman, is a descendant of Japheth.

The Hamites populate Africa, the Shemites Asia and the Japhethites Europe. These three continents meet at Jerusalem. Jerusalem is therefore strategically the best place to send out from there the gospel into the world. The eunuch, Saul and Cornelius represent the entire human race.

All three are morally sincere people, but they need conversion. They are also socially the most difficult people for the gospel to reach: 1. The eunuch is a politician. 2. Saul is a theologian. 3. Cornelius is a soldier.

Yet in two of them there is already a longing for the gospel. Both the eunuch and Cornelius are seekers. There is already a work of God going on in them. With Saul it is completely different. This man is not looking for peace, but for victims to whom he begrudges this peace.

The Lord has a special messenger for each one of them: 1. For the eunuch this is Philip. 2. For Saul it is Ananias. 3. For Cornelius it is Peter.

Also the way the Lord addresses Himself to them is different: 1. The eunuch is reached with the Word. 2. To Saul the Lord Himself appears. 3. Cornelis sees an angel in a vision.

Different are also the circumstances in which they find themselves when they come to repentance: 1. The eunuch is on his way home. 2. Saul comes from home. 3. Cornelius is at home.

Philip has to leave a busy field of work to serve a single person. Herein he imitates the Lord Who had to go through Samaria to bring the gospel to a single woman at the well of Jacob (John 4:4; 7-8). Philip is used to make the gospel find its way to the nations. God uses an angel to show Philip the way, but Philip has to proclaim the gospel. He is given precise directions where to go, but he is not told what to do there.

There are two roads that descend from Jerusalem to Gaza and he has to take the desert road. An evangelist would never have chosen the desert road, but Philip does not ask questions, he goes. To get Ananias to go to Saul (Acts 9) and Peter to go to Cornelius (Acts 10), the Lord must use more insistence. With Ananias fear is the objection and with Peter his Jewish prejudices prevent direct obedience. The Lord has removed both obstacles and then they have both gone.

In Philip we have an example of immediate, unconditional obedience in simplicity of heart. He does not think of the difference between Samaria where he was surrounded with esteem and love and the road to Gaza which is desolate. He has confidence in his Master Who wants to use him for a eunuch who has been in Jerusalem to worship and is now on his way back to his country.

The word for “eunuch” is literally “castrated”. Besides the fact that he is a stranger, the fact that he is emasculated is an additional reason that he could never join the people of God (Deuteronomy 23:1). Nevertheless, he undertook a journey of about two thousand kilometers to Jerusalem. There is also salvation for the strangers and even for the eunuch, the emasculated (Isaiah 56:3). His conversion and faith in the Lord Jesus are therefore a foretaste of what we read in Psalms 68 (Psalms 68:31b). Since then, many Ethiopians have stretched out their hands to God.

To bring the eunuch on the way of salvation God uses His Word and His servant Philip. What the eunuch sought in Jerusalem in duties and ceremonies of the law, he did not find there. He has been in Jerusalem to worship the true God, but he has only found a cold formalism there. In spite of his seeking heart, the Lord did not let any of the apostles cross his path.

The eunuch has not found peace in Jerusalem, but he has taken something else from Jerusalem and that is a part of God’s Word. That is what he is reading in his chariot. With it he has a treasure with him that is larger than all the treasures he has to protect for his queen.

Then the meeting between Philip and the eunuch is prepared by the Spirit. The Spirit tells Philip that he must go up to “this” chariot, the chariot of the eunuch, and join it. Since it is the preaching of the gospel, it is not an angel who comes to Philip (Acts 8:29), but the Spirit Who leads Philip. The Spirit tells us exactly where to go and what to do.

Thus, later, Ananias in connection with Saul, and Peter in connection with Cornelius, also receive precise directions to go to them and bring them God’s message (Acts 9:11; Acts 10:19-20). In this way the Lord also wants to make clear to us where He wants us to go and what we should do and say.