1 Now Saul was consenting to his execution.On that day, there broke out a severe persecution 1 of the church in
3 Saul, meanwhile, was trying to destroy the church; 3 entering house after house and dragging out men and women, he handed them over for imprisonment.
4 Now those who had been scattered went about preaching the word.
6 With one accord, the crowds paid attention to what was said by Philip when they heard it and saw the signs he was doing.
14 Now when the apostles in
16 for it had not yet fallen upon any of them; they had only been baptized in the name of the Lord Jesus. 5
18 6 When Simon saw that the Spirit was conferred by the laying on of the apostles' hands, he offered them money
22 Repent of this wickedness of yours and pray to the Lord that, if possible, your intention may be forgiven.
27 So he got up and set out. Now there was an Ethiopian eunuch, a court official of the Candace, 8 that is, the queen of the Ethiopians, in charge of her entire treasury, who had come to
30 9 Philip ran up and heard him reading Isaiah the prophet and said,＂Do you understand what you are reading?"
33 In (his) humiliation justice was denied him. Who will tell of his posterity? For his life is taken from the earth."
37 10 【斐理伯答说：“你若全心相信，便可以。”他答说：“我信耶稣基督就是天主子。”】
1 [1-40] Some idea of the severity of the persecution that now breaks out against the Jerusalem community can be gathered from Acts 22:4 and Acts 26:9-11. Luke, however, concentrates on the fortunes of the word of God among people, indicating how the dispersal of the Jewish community resulted in the conversion of the Samaritans (Acts 8:4-17, 25). His narrative is further expanded to include the account of Philip's acceptance of an Ethiopian (Acts 8:26-39).
2  All were scattered . . . except the apostles: this observation leads some modern scholars to conclude that the persecution was limited to the Hellenist Christians and that the Hebrew Christians were not molested, perhaps because their attitude toward the law and temple was still more in line with that of their fellow Jews (see the charge leveled against the Hellenist Stephen in Acts 6, 13-14). Whatever the facts, it appears that the Twelve took no public stand regarding Stephen's position, choosing, instead, to await the development of events.
3  Saul . . . was trying to destroy the church: like Stephen, Saul was able to perceive that the Christian movement contained the seeds of doctrinal divergence from Judaism. A pupil of Gamaliel, according to Acts 22:3, and totally dedicated to the law as the way of salvation (Gal 1:13-14), Saul accepted the task of crushing the Christian movement, at least insofar as it detracted from the importance of the temple and the law. His vehement opposition to Christianity reveals how difficult it was for a Jew of his time to accept a messianism that differed so greatly from the general expectation.
4 [9-13,18-24] Sorcerers were well known in the ancient world. Probably the incident involving Simon and his altercation with Peter is introduced to show that the miraculous charisms possessed by members of the Christian community (Acts 8:6-7) were not to be confused with the magic of sorcerers.
5  Here and in Acts 10:44-48 and Acts 19:1-6, Luke distinguishes between baptism in the name of the Lord Jesus and the reception of the Spirit. In each case, the Spirit is conferred through members of the Twelve (Peter and John) or their representative (Paul). This may be Luke's way of describing the role of the church in the bestowal of the Spirit. Elsewhere in Acts, baptism and the Spirit are more closely related (Acts 1:5; 11:16).
6 [18-20] Simon attempts to buy the gift of God (Acts 8:20) with money. Peter's cursing of Simon's attempt so to use his money expresses a typically Lucan attitude toward material wealth (cf Luke 6:24; 12:16-21; 16:13).
7 [26-40] In the account of the conversion of the Ethiopian eunuch, Luke adduces additional evidence to show that the spread of Christianity outside the confines of Judaism itself was in accord with the plan of God. He does not make clear whether the Ethiopian was originally a convert to Judaism or, as is more probable, a＂God-fearer" (Acts 10:1), i.e., one who accepted Jewish monotheism and ethic and attended the synagogue but did not consider himself bound by other regulations such as circumcision and observance of the dietary laws. The story of his conversion to Christianity is given a strong supernatural cast by the introduction of an angel (Acts 8:26), instruction from the holy Spirit (Acts 8:29), and the strange removal of Philip from the scene (39).
8  The Candace: Candace is not a proper name here but the title of a Nubian queen.
9 [30-34] Philip is brought alongside the carriage at the very moment when the Ethiopian is pondering the meaning of Isaiah 53:7-8, a passage that Christianity, from its earliest origins, has applied to Jesus; cf the note on Acts 3:13.
10  The oldest and best manuscripts of Acts omit this verse, which is a Western text reading:＂And Philip said,＂If you believe with all your heart, you may.' And he said in reply,＂I believe that Jesus Christ is the Son of God.'＂