Acts 10
TFGActs 10:1
41-43. Stephen next shows that the same people who so often rejected the servants of God, likewise rejected God himself.
(41) They made a calf in those days, and brought sacrifice to the idol, and rejoiced in the works of their own hands.
(OCA 85)
Acts 10:2
(42) And God turned, and gave them up to serve the host of heaven, even as it is written in the book of the prophets, O house of Israel, have you offered to me slain beasts and sacrifices during forty years in the wilderness?
Acts 10:3
(43) You have even taken up the tabernacle of Moloch, and the star of your god Remphan, figures which you made, to worship them; and I will carry you away beyond Babylon.
With this brief glance at the subsequent fate of the people who had so often rejected their deliverers, covering a period of many centuries, and terminating with their captivity in Babylon, Stephen concludes his summary of facts; but, previous to the final application, which he saw would raise a storm in the Assembly, he has a few words in reference to the temple.
(OCA 85)
Acts 10:4
44-50. Instead of either admitting or denying the charge of blasphemy against the temple, he undertakes to show the true religious value of that building. This he does, by first alluding to the movable and perishable nature of the tabernacle, which preceded the temple, and then, by showing, from the prophets, that the presence of God is not limited to temples made with hands.
(44) Our fathers had the tabernacle of witness in the wilderness, as he had appointed, saying to Moses that he should make it according to the pattern which he had seen;
(OCA 85)
Acts 10:5
(45) which also, our fathers, having received, brought in with Joshua within the possession of the Gentiles, whom God drove out before the face of our fathers until the days of David,
Acts 10:6
(46) who found favor before God, and desired to find a dwelling for the God of Jacob.
Acts 10:7
(47) But Solomon built him a house.
Acts 10:8
(48) Yet the Most High dwells not in temples made with hands, as says the prophet,
Acts 10:9
(49) Heaven is my throne, and the earth my footstool. What house will you build for me? says the Lord; or what is my place of rest?
Acts 10:10
(50) Did not my hand make all these things?
By this statement, the speaker intrenches himself behind undisputed facts of their own history, and the sentiments of their own prophets, in reference to the temple, and is now ready to spring upon them the whole concealed power of the carefully arranged facts from the life of Moses and of Joseph.
(OCA 85)
Acts 10:11
51-53. As Joseph, the divinely selected savior of his brethren, had been sold by those brethren into slavery; and as Moses, divinely selected to deliver Israel from bondage, was at first rejected by them to become a sojourner in Midian, and was then sent back by the God of their fathers to be rejected by them again and again, notwithstanding the most indisputable manifestations of God’s presence with him; and as all the prophets had met with a similar fortune, so, now, the final prophet, of whom Moses and all the prophets had spoken, had been rejected and slain by the sons of these persecuting fathers. The combined power of all these facts and analogies is now concentrated in the closing paragraph of the speech, and expressed in these terrific words:
(51) Stiff-necked and uncircumcised in heart and ears, you are always resisting the Holy Spirit. As your fathers did, so do you.
Acts 10:12
(52) Which of the prophets did not your fathers persecute? They murdered those who announced before concerning the coming of the Just One, of whom now you have been the betrayers and murderers;
Acts 10:13
(53) who received the law through the ranks of angels, and have not kept it.
The pent-up fires which had burned within the breast of Stephen from the beginning of these unjust proceedings, and had given an angelic glow to his features at the beginning of his speech [#Acts 6:15|], had been carefully smothered and controlled during the progress of his argument; but now that the restraints of the argument were withdrawn, they had burst forth in these scorching and blazing words.
(OCA 86)
Acts 10:14
54-60. The exasperation of the Sanhedrim was the more intense, from the fact that the denunciation hurled upon them was not a sudden burst of passion, but the deliberate and sustained announcement of a just judgment. They had not been able to resist, in debate, the wisdom and the spirit by which he spoke, and now their efforts to convict him of crime had recoiled terribly upon their own heads. They had no course now left them, but the usual resort of unprincipled partisans when totally discomfited, and to this they rushed with fearful rapidity.
(54) When they heard these things, they were exasperated, and gnashed their teeth upon him.
(OCA 86)
Acts 10:15
(55) But he, being full of the Holy Spirit, looked steadfastly into heaven, and saw the glory of God, and Jesus standing at the right hand of God,
Acts 10:16
(56) and said, Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.
The vision witnessed by Stephen, while the Jews were gnashing their teeth upon him, need not be understood as the real opening of the heavens, so that the things within them could be seen by the human eye, but only a representation to his eyes, such as those granted to John in the isle of Patmos. It was vouchsafed both for his own encouragement in the hour of death, and that the remembrance of the words in which he described it, and the hue of countenance with which he gazed upon it, might remain indelibly impressed upon the minds of those who were present. There was at least one in the audience upon whom, we have reason to believe, this impression was deep and lasting. The young man Saul never forgot it; but, long afterward, when bending under the weight of many years, he makes sad mention of the part he took in these dreadful proceedings (#1 Timothy 1:12,13|).
(OCA 87)
Acts 10:17
(57) Then they cried out with a loud voice, and stopped their ears, and rushed upon him with one accord,
Acts 10:18
(60) And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. And Saul was consenting to his death.
The death of Stephen was an event of most thrilling interest to the young Church, and well deserves the large space allotted to it by the historian. The disciples had embarked, with all their interests, both temporal and eternal, in the cause of one, who, though he proved himself mighty to deliver, while present with them, had now gone away beyond the reach of vision, and no longer held personal converse with them. They had struggled on faithfully thus far, and, amid many tears, some stripes, and much affliction, they had still found a deep satisfaction of soul in his service. It was demonstrated that their faith could sustain them in life, even amid very bitter trials; but it was not yet known how it would sustain them in the hour of death. No one of their number had yet tried the dread reality, and no man can now tell how much their spirits may have wavered in the prospect, and inclined backward toward the faith of their fathers, distrustful of the new arm of salvation. How great the strength, therefore, and how sweet the consolation imparted to every heart, when the first who died was so triumphant in the pangs of death! After witnessing the scene, they could go onward in their tear-dimmed course of suffering, without one fear or care for that within the grace, or beyond it. At the late day in which we live, which has been preceded by the happy death of millions of Christians, and which is often yet made deeply glad by their triumphs in the trying hour, we are not able to appreciate the eagerness with which the first disciples drank in the consolations of this glorious death. It was a fortuitous and most fitting preparation for the fiery ordeal through which the Church were immediately afterward called to pass.
We omit any notice of the part taken by Saul in this shocking tragedy till we come to comment on the ninth chapter, where his career becomes the leading theme of the historian.
(OCA 87)
Acts 10:22
VIII:1-4. The enemies of the disciples had now tried and exhausted all the ordinary methods of opposing the truth. Under the leadership of the Sadducees they had tried, first threatening, then imprisonment, and then stripes. They were about to follow this with the death of the twelve, when the milder counsels of the yet unexasperated Pharisees had prevailed, and resort was had to discussion. But the cause which had prospered under the imprisonment and scourging of its chief advocates bounded forward with astonishing rapidity when the strength of its plea was brought before the people in open discussion. Its learned opponents were completely discomfited. Foiled in their efforts, the Pharisees were now ready to unite with the Sadducees in a common persecution. They selected Stephen as the first victim, because he had been their most formidable opponent in the discussion. They had determined to proceed in their bloody purpose with the forms of law; but, in a moment of frenzy, they had broken loose from all restraint, and dispatched their victim with the violence of a mob. Once embarked in this mad career, nothing less than the utter extermination of the Church could satisfy them. Hence the historian proceeds to inform us that,
(1) On that day there arose a great persecution against the Church in Jerusalem, and they were all scattered abroad through the regions of Judea and Samaria, except the apostles.
Acts 10:23
#Acts 8:2|
(2) Yet devout men carried Stephen to burial, and made great lamentation over him.
The grief of a community at the loss of a good man is more intense when he falls in the performance of some part characteristic of his life. But it is most intense when death, at such a moment, is precipitated by injustice and violence. It is not surprising, therefore, that the burial of Stephen should have been attended with “great lamentation.” The perilous condition of the congregation–some of whom were being hourly cast into prison, and most of whom were contemplating flight–could but deepen their grief. The funeral services were soon followed by a general dispersion of the disciples. With much bitterness of heart, they left behind them their native city and their individual homes, to seek refuge among strangers. But the bitterness of their temporal loss must have been slight, to the truly devoted among them, compared with the disappointment of their brightening hopes concerning the speedy triumph of the gospel. How bitter, too, must have been the disappointment of the twelve, at suddenly finding themselves left alone in the great city, the congregation of many thousand disciples whom they had collected–all scattered and gone! While the thought of the brethren and sisters fleeing for life, and of the many already languishing in prison, they could have but regarded their own lives as in imminent danger. But, supposing that the time for which Jesus had limited their stay in Jerusalem had not yet expired, they courageously stood at their post, regardless of consequences.
(OCA 88)
Acts 10:24
#Acts 8:3|
(3) But Saul wasted the Church; entering into the houses, and dragging forth both men and women, he committed them to prison.
Acts 10:25
#Acts 8:4|
(4) Nevertheless, they who were scattered abroad went everywhere preaching the word.
The present distress and flight of the disciples had resulted, not from the mere fact that they believed in Jesus, but more especially from the zeal and persistency with which they pushed his claims upon the attention of others. Seeing that they had now lost everything, by this course, a worldly prudence would have taught them to be, thenceforward, more quiet and unobtrusive in the propagation of their faith. Even the interests of the cause itself, which had been jeopardized by the boldness with which Stephen had attacked the prevailing iniquity, might have been urged in favor of a change of policy. But this time-serving expediency was reserved for the disgrace of a later age. It never took large possession of the heroic hearts of the early disciples. On the contrary, the scattered disciples “went everywhere preaching the word.” The result was the rapid spread of the gospel into the cities of Judea, and even into Samaria. Thus, the apparent ruin of the single Church in Jerusalem resulted in the springing up of many Churches throughout the province–proving, for the thousandth time in the world’s history, how impotent is the hand of man when fighting against God. As the blows of the blacksmith’s hammer upon the heated iron scatter the scintillations in every direction, so the effort of wicked Jews to crush the Church of Christ only scattered its light more widely abroad.
(OCA 88-89)
Acts 10:26
#Acts 8:5|
- Among the many who now went everywhere preaching the word, the historian chooses to relate here the labors of only one.
(5) Then Philip went down into the city of Samaria and preached Christ to them.
This Philip was one of the seven, and his name stands in the list next to that of Stephen (#Acts 6:5|). The reason why Luke selects his labors for this place in the history, is because he was the first to preach the gospel in Samaria. Jesus had commanded them to testify first in Jerusalem; then in Judea; then in Samaria; and then to the uttermost part of the earth [#Acts 1:8|]. Luke follows them in the regular prosecution of this programme.
(OCA 89)
Acts 10:27
6-11. When Philip first entered the city of Samaria, the public mind was in a condition most unfavorable to the reception of the gospel. The practice of magical arts was quite common among the Jews and Samaritans of that age; and the masses of the people of all nations were very superstitious in reference to them. At the time now referred to, the people of Samaria were so completely under the influence of a magician, that one less bold than Philip would have had no hope of success in preaching the gospel to them. But he had confidence in the power of the gospel, and commenced his labors with a firm purpose. His success was far beyond what could have been anticipated.
(6) And the multitudes, with one accord, attended to the things spoken by Philip, in hearing and seeing the miracles which he wrought.
Acts 10:28
#Acts 8:7|
(7) For unclean spirits, crying with a loud voice, came out of many who had them, and many, paralyzed and lame, were healed.
Acts 10:29
#Acts 8:8|
(8) And there was great joy in that city.
Acts 10:30
#Acts 8:9|
(9) But a certain man named Simon was in that city before, practicing magic and astonishing the people of Samaria, saying that he himself was some great one:
Acts 10:31
(10) to whom they all gave attention, from the least to the greatest, saying, This man is the great power of God.
Acts 10:32
(11) And they gave attention to him because he had astonished them with magic arts for a long time.
We are here introduced to another case of conversion, with a very brief account of the means and influences by which it was effected. These demand careful consideration. It is in order that the perfect adaptation of the gospel means employed by Philip may the more strikingly appear, that Luke is particular to state the previous mental condition of the people. They had been so much astonished by the magic arts of Simon, that the prevailing conviction was, “This man is the great power of God” [#Acts 8:10|]. The dreamy genius of Neander has caught up some vague tradition of the fathers concerning a supposed theosophy involved in this expression; and, by a common sympathy in mysticism, rather than by the force of his reasoning, has transmitted it to many recent commentators. But the sober judgment, content with more natural conclusions, finds in it only the impression which such arts as Simon practiced usually make upon a superstitious multitude. The tricks of his legerdemain they supposed to be exhibitions of divine power. The first work for Philip to do was to prostrate the influence of Simon by undeceiving the people.
To accomplish this object, he has recourse to the power of the Holy Spirit. This power, addressed to the eye in the healing of lameness and paralysis, and the casting out of demons; and to the ear, in preaching Christ to them, soon arrested the attention of the multitude. There was a prompt and universal decision in the public mind in favor of the miracles wrought by Philip, and against the pretensions of Simon. What the distinction between these miracles and Simon’s astonishing tricks, which led to so prompt a decision, we are not able to say, because we know not what these tricks were. Suffice it to say, that this single incident should put to silence forever that species of skepticism which resolves all the miracles of Christ and the apostles into occult art and optical illusions; for here are these arts, in their most delusive form, brought into direct conflict with apostolic miracles; and so palpable is the distinction, that it is at once discovered and acknowledged by the whole multitude.
(OCA 89-90)
Acts 10:33
- The unmistakable reality of the miracles wrought by Philip convinced the people that he was attended by the power of God; and that was enough to make them acknowledge the authority of God in what he communicated to them. In order that men may believe the Gospel, it is only necessary that they believe it to be, in reality, the word of God. But the Holy Spirit convinced them that what they heard was the word of God, by attending it with a sensible demonstration of the power of God. That they believed was but the natural result of what they saw and heard.
(12) But when they believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ, they were immersed, both men and women.
Being convinced that they heard the word of God, they believed it because it was the word; and, for the same reason, they yielded to its authority. Their obedience was not the result of any inherent power in the word, apart from its authorship; for if it were believed to be the word of man, it would have no authority and no power. All the authority and power which are in it, therefore, result from the belief that God is its author. This belief was effected, in the present instance, by the Holy Spirit, through miraculous attestations; hence, the whole change wrought in the parties may be styled the work of the Holy Spirit. The simple facts of the kingdom over which Christ was reigning, thus attested, were set forth before the people, and, upon belief of these, attended by a willingness to comply with their requirements, they were immersed without delay. This was but a faithful execution of the commission, which says, “He that believeth and is immersed shall be saved” [#Mr 16:16|].
(OCA 90-91)
Acts 10:34
- The most signal triumph achieved on this occasion was that over Simon himself. Luke gives it the prominence of a separate statement, in these words:
(13) And Simon himself also believed, and when he was immersed he continued with Philip, and beholding the signs and great miracles which were done, he was astonished.
The commentators nearly all agree that Simon’s faith was not real, but feigned; and that the statement that he believed is made according to the appearance, and not according to the reality. They urge that subsequent developments prove the insincerity of his professions, and compel us to adopt this conclusion. It must be confessed, that at the time Philip might have been deceived by him; but this could not be said of Luke, who wrote subsequent to all the developments in the case. If his object was to describe the events as it appeared to Philip, he might retain, in the first instance, the mistake of Philip; but we would expect, on this supposition, a subsequent correction. No such correction, however, is given; neither is there any evidence that Luke intended to represent the case as it appeared to Philip. On the contrary, he speaks from his own stand-point, and had all the facts before him which we have before us. His statement, therefore, should control our judgment, and he says, not that Simon feigned belief, but that he believed. We conclude, then, that he did, in the true and proper sense of the word, believe.
Some commentators, disposed to admit the statement that Simon believed, still deny the sufficiency of his faith, and urge that it was deficient in its object. (n) But the historian makes no distinction between what Simon believed, and what was believed by the Samaritans. They “believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ” [#Acts 8:12|]; and Luke adds, without qualification, that “Simon himself also believed.” He believed, then, what Philip preached; be believed the gospel. This conclusion is based upon statements too positive and unambiguous to be set aside because of any difficulty in reconciling them with facts subsequently developed.
(n) See Barnes, in loco.
(OCA 91)
Acts 10:35
14-17. Before recording the sequel of Simon’s case, Luke introduces an incident, which, on account of its singularity in New Testament history, demands very careful consideration.
(14) Now when the apostles, who were in Jerusalem, heard that Samaria had received the word of God, they sent to them Peter and John;
It would be useless to incumber these pages with the many unsatisfactory explanations of this procedure with which commentaries abound. We will be content with a simple effort to learn what it teaches, by a careful consideration of the facts. We notice, then, first, That the Samaritans had believed the gospel, and been immersed. They were, then, according to the commission, and according to Peter’s answer on Pentecost, pardoned, and in possession of that “gift of the Holy Spirit,” which was promised on condition of repentance and immersion (#Acts 2:38|). Second, After they had been in possession of this gift, for a period sufficient for the news to reach Jerusalem, the whole body of the apostles united in sending to them Peter and John. Third, Previous to the arrival of Peter and John, none of them had received the miraculous gift of the Spirit. Fourth, Upon the imposition of hands by the two apostles, accompanied with prayers, the Holy Spirit fell upon them, conferring miraculous gifts (#Acts 8:17|). From these facts we may draw several conclusions.
(OCA 91-92)
Acts 10:36
(15) who, when they were come down, prayed for them, that they might receive the Holy Spirit.
1st. Whatever other objects may have been contemplated in the mission of the two apostles, such as confirming the faith of the disciples, and assisting Philip in his labors, it is quite certain that the chief object was the impartation of the Holy Spirit. What they did when they arrived in Samaria was certainly the object for which they went. But the chief thing which they did was to confer the Holy Spirit; hence, this was the chief object of their visit. If, however, Philip could have conferred this gift, the mission, so far as the chief object of it is concerned, would have been useless. This affords strong evidence that the miraculous gift of the Spirit was bestowed by no human hands except those of the apostles. That such was the conclusion of Simon, who was an interested witness of this proceeding, is evident from the proposition he made to Peter, to purchase from him this power [#Acts 8:18|]. If all who had the Spirit could impart it to others, he need only to have sought the gift himself, knowing that this would include the power to impart it. But his offer to buy this power, and that from an apostle, shows that the apostles alone possessed the power of imparting the Spirit. This conclusion is confirmed by the fact that in the only other instance of the kind recorded in Acts, that of the twelve disciples in Ephesus, the same gift was bestowed by the hands of an apostle (#Acts 19:6|).
The case of Timothy is no exception, as has been supposed, to this conclusion; for, although Paul states that the gift which was in him was given him through prophesy and “the laying on of the hands of the eldership” (#1 Timothy 4:14|); yet he exhorts him, in the second epistle, “Stir up the gift of God, which is in thee, by the putting on of my hands” (#2 Timothy 1:6|). These two statements can be reconciled either by supposing that Paul refers to the gift of office in the former, and the gift of the Spirit in the latter; or, that the eldership united with Paul in laying on hands, while it was the apostolic part of the service which imparted the Spirit, the eldership participating, because at the same time he was ordained to the work of an evangelist.
(OCA 92)
Acts 10:37
(16) For as yet he had fallen upon none of them, only they were immersed into the name of the Lord Jesus.
2d. From the fact that these disciples enjoyed pardon and membership in the Church before receiving the miraculous gift, it is evident that this gift was not necessary to the enjoyment of either of these blessings. Yet, strange to say, the mystic power of an ultra spiritualism has thrown these plain facts into the utmost confusion in the minds of some great men. Witness the following from Neander, in reference to the condition of the Samaritans previous to the visit of Peter and John. “They had not yet attained the consciousness of a vital communion with the Christ whom Philip preached, nor yet to the consciousness of a personal divine life. The indwelling of the Spirit was as yet something foreign to them, known only by the wonderful operation which they saw taking place around them.” (o) This assertion is evidently in direct conflict with the commission, and with the promise of Peter, that those who would repent and be immersed should receive the gift of the Holy Spirit. Paul also teaches that the indwelling of the Spirit is characteristic of all who are Christ’s (#Romans 8:9|); and certainly all are Christ’s who have been immersed into the name of Christ (#Galatians 3:26-29|), as had been these Samaritans.
3d. The statement that “as yet he had fallen on none of them, only they were immersed into the name of the Lord Jesus,” thrown in parenthetically in explanation of the mission of Peter and John, necessarily implies that there was no such connection between immersion into Christ and the miraculous gift of the Spirit, as that the latter might be inferred from the former. This gift, then, was not common to the disciples, but was enjoyed only by those to whom it was specifically imparted.
Seeing that this extraordinary gift of the Spirit was not necessary to the conversion and pardon of these parties, nor to the indwelling of the Spirit, it is proper to inquire for what purpose it was bestowed. We have already observed, in commenting on #Acts 1:8|, that the design of bestowing it upon the apostles was to endow them, intellectually, with power to establish the kingdom, and to furnish miraculous attestation of their mission. In general, miracles were designed to indicate the divine sanction of the procedure with which they were connected; but when the miracle assumed a mental form, it was designed to qualify the party for some mental labor. The young Church in Samaria had hitherto been guided by the infallible teaching of Philip, and more recently, by that of Peter and John. But these brethren must, in executing their high commission, soon depart to other fields of labor. If, in doing so, they should leave the Church in the condition in which Peter and John found it, there would be no means left them of increasing their knowledge of the new institution, and none but their uncertain memories of retaining with accuracy what they had already learned. To supply this defect, chiefly, and secondarily, to leave among them the means of convincing unbelievers, the gift of inspiration was bestowed–not upon all the disciples, for this is not necessarily implied in the text, but upon a sufficient number of chosen individuals. For further information upon the design of such gifts, I refer the reader to #1 Corinthians 12:1-31 14:1-40|. A complete discussion of the subject would belong to a commentary on that epistle, rather than to one on Acts. Suffice it here to add, that these gifts, served as a temporary provision, until the facts, doctrine, commandments, and promises of the new covenant were committed to writing by inspired men, when the prophesies, tongues, and miraculous knowledge of individual teachers gave place to the written record (see #1 Corinthians 13:8|).
(o) August Neander, History of the Planting and Training of the Christian Church by the Apostles 2 vols. (translated by J. E. Ryland, Edinburgh: T. Clark, 1842; revised by E. G. Robinson, New York: Shelden, 1865).
(OCA 92-93)
Acts 10:38
(17) Then they laid hands on them, and they received the Holy Spirit.
Acts 10:39
#Acts 8:18,19|
18, 19. In the above remarks upon the incident before us, we have assumed that the gift imparted was miraculous. This assumption is justified by the fact that it was a matter of observation by those who were not recipients of it, as is evident from the next statement of the text.
(18) And when Simon saw, that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money,
(OCA 94)
Acts 10:40
(19) saying, Give me also this authority, that on whomsoever I lay hands he may receive the Holy Spirit.
The form of this proposition shows that the Holy Spirit did not come upon these persons directly from heaven, as upon the apostles on the day of Pentecost, but that it was imparted through imposition of hands. This marks the difference between the immersion in the Holy Spirit, to which the event on Pentecost belongs, and the impartation of the Holy Spirit, to which we refer the present case. The latter was effected through human agency; the former without it.
In order to account for the impious proposition of Simon, we must remember his former mode of life, and consider the mental habits which must have been cultivated. Having been accustomed to the performance of astonishing tricks as a means of making money, and to the increase of his stock in trade by purchasing the secret of every new trick which he met with among his brother magicians, he had acquired the habit of looking upon every thing of an astonishing character with reference to the money which might be in it. When, now he saw that by imposition of the apostles’ hands the miraculous power of the Spirit was imparted, and remembered that there were many even among the disciples, who had not yet received the coveted gift, he at once perceived that the power to impart it could be made a source of great profit. His overruling avarice, mingled with intense fondness for popular influence, prompted him to seek this power. The blinding influence of these passions prevented him from seeing the impropriety either of offering to buy it, or of intending to sell it; for certainly, if he had realized the light in which his proposition should be regarded, he would not have ventured to make it.
(OCA 94)
Acts 10:41
20-23. Nothing could be more abhorrent to the feelings of an apostle than such a proposition. It was well calculated to arouse the impulsive spirit of Peter, and his response is marked by his characteristic vehemence.
(20) But Peter said to him, Your silver go with you to perdition, because you have thought to purchase the gift of God with money.
(OCA 94)
Acts 10:42
(21) You have no part nor lot in this matter, for your heart is not right in the sight of God.
Acts 10:43
(22) Repent, therefore, of this your wickedness, and pray God, if, perhaps, the purpose of your heart may be forgiven you.
Acts 10:44
(23) For I perceive that you are in the gall of bitterness, and the bond of iniquity.
This description of Simon’s spiritual condition shows clearly that he was not, at that time, in a state of mind acceptable to God. “The gall of bitterness” is a forcible expression of the wretchedness of his condition; and “the bond of iniquity,” of the dominion which sin exercised over him. His heart was not right in the sight of God, and he was in the way to perdition. The declaration that he had “no part nor lot in this matter” depends, for its interpretation, upon the meaning of the expression “this matter.” Whether it refers to the gospel, or to the impartation of the Spirit, is not altogether certain. In either case, the declaration is true; for it is certain that he had no part in the impartation of the Spirit; and equally certain that he was then under the condemnation of God.
Whether we are to suppose that Simon’s destitute and miserable condition was the result of having forfeited the favor of God by falling into sin after his immersion, or that his confession and immersion had been insincere, so that he had never been pardoned, is not to be determined, as many suppose, by the grossness of his present conception concerning the Holy Spirit. The question resolves itself into this: whether the discovery that a man is under the control of some wicked passion soon after his immersion is proof that he had not been a proper subject for immersion. If conversion involves so complete a renovation, that old mental habits are entirely eradicated, never to exert their influence again, then Simon was not a genuine convert. But if, as both Scripture and experience teach, the turning of a sinner to God is simply the triumph of conscience and the better feelings over the passions, while the latter still exist in a latent state, ready to spring into activity on the approach of temptation, we must admit that Simon may have been a penitent believer at the time of his immersion. That he was a believer is asserted by Luke [#Acts 8:13|]; but whether he was to such a degree penitent as to receive pardon when he was immersed, is not certainly determined by the text. For aught that is affirmed of him, he may either have been influence by sinister motives in confessing his faith, or have been truly penitent at the time, and afterward, under the spur of temptation which the splendid gifts bestowed by Peter were the occasion of, have yielded to the sudden impulse of his ruling passion.
Whichever of these hypotheses we adopt, the case affords no objection to the immediate immersion of all who confess faith in Christ, and indicate a desire to obey him, no evidence of their insincerity being apparent. The inspired example of Philip is an authoritative guide for us, and if it appear that he occasionally immersed an unprepared subject, modern evangelists can not be censured for following his example, though they should occasionally meet with the same misfortune.
The supposition that Philip and Peter both, by the power of discerning spirits, knew from the beginning that Simon’s heart was not right, but, for wise reasons, withheld the announcement until his wickedness was developed before the people is entirely gratuitous. The gift of “discerning spirit,” mentioned in #1 Corinthians 12:10|, was the power of testing the claims of those who professed to be inspired. There is no evidence that it was ever used by the apostles or others to detect the concealed thoughts and emotions of the soul. The detection of Ananias and Sapphira is not a case in point, for it was effected not by discerning their thoughts, but by a direct revelation to Peter that the story which they told was a lie.
(OCA 94-95)
Acts 10:45
- The conclusion of the conversation between Peter and Simon leaves us in doubt as to the final fate of the latter. Peter had exhorted him to repent, and pray to God for pardon.
(24) Then Simon answered and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.
This response indicates very clearly that the scathing speech of Peter had a good effect. It doubtless awoke Simon to a clearer perception of his own character, filled him with more becoming awe of the Holy Spirit, and aroused some fear of the terrible consequences of his sin. As the curtain of history here falls upon him, he disappears in a more promising state of feeling, but without leaving us fully assured that he recovered from the dominion of his unholy passions. Many things are said of his subsequent career, in ancient and modern commentaries, but nothing that is sufficiently authenticated to deserve our serious attention.
(OCA 95-96)
Acts 10:46
- In connection with the prime object of their visit to Samaria, Peter and John also furthered the efforts of Philip in preaching and teaching. This we learn from an incidental remark in connection with the statement of their departure for Jerusalem.
(25) Now they, having testified and spoken the word of the Lord, returned into Jerusalem and preached the gospel in many villages of the Samaritans.
This labor in the Samaritan villages was performed on their journey toward Jerusalem, which may have been somewhat circuitous, according to the situation of the villages which they desired to visit. Thus these primitive preachers of the gospel made all the stations of their journeys through the country successive points for disseminating the truth.
(OCA 96)
Acts 10:47
- When the congregation in Samaria had been supplied with spiritual gifts, and sufficiently instructed to justify leaving them to their own resources for edification, Philip was called away to other fields of labor.
We are now introduced to another of those minutely detailed cases of conversion which are recorded for the purpose of instruction in reference to the means of turning men to God, and inducing them into the kingdom. The purpose of bringing him to a knowledge of salvation was formed in the divine mind, and specific means of accomplishing it put into operation, ere the man himself was aware of it. The narrative traces the steps by which this purpose of God was accomplished, and enables us to know, when God determines upon the conversion of an individual, how he proceeds to effect it.
The first step taken in the case was to send an angel from heaven. But where does the angel make his appearance? To the man for whose benefit he came? So it must be, if he is to hold any direct communication with him. But, strange to say, while the man was south of Jerusalem, traveling toward Gaza, the angel descends into Samaria, to the north of Jerusalem, and appears to Philip.
(26) And an angel of the Lord spoke to Philip, saying, Arise and go toward the south, into the road which goes down from Jerusalem to Gaza. This is a desert.
This is all that the angel has to say; and now his part of the work, which was simply to start the evangelist in the direction of the person to be converted, is accomplished. He retires from the scene.
The statement “this is a desert” is correctly supposed, by the best commentators, to be no part of the angel’s speech to Philip, but to have been added by Luke to note the singularity of a preacher being thus peremptorily sent away from a populous country into a desert. The term desert is not here to be understood in its stricter sense of a barren waste, but in its more general acceptation, of a place thinly inhabited. Such an interpretation is required by the geography of the country, and by the fact that water was found for the immersion of the eunuch. The only road from Jerusalem to Gaza, which passed through a level district suitable for wheeled vehicles, was that by Bethlehem to Hebron, and thence across a plain to Gaza. According to Dr. Hackett, this is “the desert” of #Lu 1:80|, in which John the Immerser grew up. Dr. S. T. Barclay, who traversed this entire route in May, 1853, says that he traveled, after leaving “the immediate vicinity of Hebron, over one of the very best roads (with slight exceptions) and one of the most fertile countries that I ever beheld.” (p)
(p) James Turner Barlcay, City of the Great King (Philadelphia: Challen, 1858), p. 576.
(OCA 96-97)
Acts 10:48
#Acts 8:27,28|
27, 28. Philip promptly obeyed the command of the angel, and was soon in close proximity to the intended convert, though, as yet, he knew nothing of him.
(27) He arose and went; and behold a man of Ethiopia, an eunuch of great authority under Candace, queen of the Ethiopians, who had charge of all her treasure, and had come to Jerusalem to worship,
(OCA 97)