(Verse 1) - And Saul was consenting - Was pleased with his being put to death and approved it. (Compare Acts 22:20). This part of the verse should have been connected with the previous chapter. The change in Saul’s character was tremendous and demonstrates the change that takes place in the character and behavior of each believer genuinely converted by the Spirit of God. There is an inevitable change in their person, their make-up, AND in the behavior! This change is inescapable. It is a function of the new nature that is communicated to the believer at salvation.
And at that time - That is, immediately following the death of Stephen. The persecution arose on account of Stephen, (Acts 11:19). The tumult did not subside when Stephen was killed. The anger of his persecutors continued to be excited against ALL Christians. They had become so embittered by the zeal and success of the apostles, and by their frequent charges of MURDER in putting the Son of God to death, that they resolved at once to put a period to their progress and success. This was the FIRST persecution against Christians; the first in a series that terminated only when the religion which they wished to destroy was fully established on the ruins of both Judaism and paganism. We ought to note that this is always the ultimate response of the unsaved against the Gospel. They are never content to simply allow the truth to co-exist with error. They must eradicate it. The Scripture says that the cannot tolerate the truth before their eyes. Any proclamation of the truth, if it will not be silenced, will eventually be struck against by the unredeemed world in some fashion.
The church - The collection of Christians which were now organized into a church. The church at Jerusalem was the first that was collected. This is the first time that this collection is referred to as “the church”.
All scattered - That is, the great mass of Christians.
The regions of Judea - (See Matt. 2:22).
Except the apostles - Probably the other Christians fled from fear. Why the apostles, who were particularly in danger, did not flee also, is not stated by the historian, though I think we can readily understand why they remained, as the ones commissioned by God for a task, and having seen God work to deliver them already. Having been, however, more fully instructed than the others, and having been taught their duty by the example and teaching of the Savior, they resolved, it seems, to remain and brave the fury of the persecutors. For THEM to have fled then would have exposed them, as leaders and founders of the new religion, to the charge of timidity and weakness. They therefore resolved to remain in the midst of their persecutors; and a merciful Providence watched over them, and defended them from harm. The dispersion extended not only to Judea and Samaria, but those who fled carried the gospel also to Phenice, Cyprus, and Antioch, (Acts 11:19).
There was a REASON why this was permitted. The early converts were Jews. They had strong feelings of attachment to the city of Jerusalem, to the temple, and to the land of their fathers. Yet it was the design of the Lord Jesus that the gospel should be preached everywhere. To accomplish this, he suffered a persecution to rage; and they were scattered abroad, and bore his gospel to other cities and lands. Good thus came out of evil; and the first persecution resulted, as all others have done, in advancing the cause which was intended to be destroyed.
(Verse 2) - And devout men - Religious men in the best sense of the word. The word used here does not imply of necessity that they were Christians. There might have been Jews who did not approve of the popular tumult, and the murder of Stephen, who gave him a decent burial. Joseph of Arimathea, and Nicodemus, both Jews, thus gave to the Lord Jesus a decent burial, (John 19:38-39). Note the courage the such moral fortitude gives!
Carried Stephen - The word translated “carried” means properly to “collect,” as fruits, etc. Then it is applied to all the preparations necessary for fitting a dead body for burial, as “collecting,” or confining it by bandages, with spices, etc.
And made great lamentation - This was usual among the Jews at a funeral. (See Matt. 9:23).
(Verse 3) - As for Saul – That is, all the devout men, but Saul. He took no interest or part in the pious attentions shown to Stephen, but engaged with zeal in the work of persecution.
He made havoc - This word is commonly applied to wild beasts, to lions, wolves, etc., and denotes the “devastations” which they commit. Saul raged against the church like a wild beast - a strong expression, denoting the zeal and fury with which he engaged in persecution. Once again we are forced to note the tremendous zeal and horrible violence that devotion to falsehood can excite in the breast of the unredeemed. Saul is a foremost example of the violence to which the devout, though wrong, may be given to.
Entering into every house - To search for those who were suspected of being Christians.
Haling - Dragging, or compelling them.
Committed them to prison - The Sanhedrin had no power to put them to death, (John 18:31). But they had power to imprison; and they resolved, it seems, to exercise this power to the utmost. Paul frequently refers to his zeal in persecuting the church, (Acts 26:10-11; Gal. 1:13). It may be remarked here that there never was a persecution commenced with more flattering prospects to the persecutors. Saul, the principal agent, was young, zealous, learned, and clothed with power. He showed afterward that he had talents suited for any station, and zeal that tired with no exertion, and that was appalled by no obstacle. With this talent and this zeal he entered on his work. The Christians were few and feeble. They were scattered and unarmed. They were unprotected by any civil power, and exposed, therefore, to the full blaze and rage of persecution. That the church was not destroyed was owing to the protection of God a protection which not only secured its existence, but which extended its influence and power by means of this very persecution far abroad on the earth.
(Verse 4) - Went everywhere - That is, they traveled through the various regions where they were scattered. In all places to which they came, they preached the Word. This seems as though it is a given to them. However, it is not so. The preaching of the Gospel was what got them scattered in the first place and it would NOT be natural for them to preach it againonce they settled in wherever they lit. It would have been natural for them to remain silent and to “learn from their mistake” and suffer their religion in private. Yet, this was not their apparent practice.
Preaching the word - Greek: “evangelizing,” or announcing the good news of the message of mercy, or the Word of God. This is not the usual word which is rendered “preach,” but it means simply announcing the good news of salvation. There is no evidence, nor is there any probability, that all these persons were “ordained” to preach. They were manifestly common Christians who were scattered by the persecution; and the meaning is, that they communicated to their fellow-men in conversation wherever they met them, and probably in the synagogues, where all Jews had a right to speak, the glad tidings that the Messiah had come. It is not said that they set themselves up for public teachers, or that they administered baptism, or that they founded churches, but they proclaimed everywhere the news that a Savior had come. Their hearts were full of it. Out of the abundance of the heart the mouth speaks; and they made the truth known to “all” whom they met. We may learn from this:
(1) That persecution tends to promote the very thing which it would destroy. Note that this is a confirmation of the very counsel that Gamaliel sought to get across in the previous scene. If it was not of God it would died of its own weight, but if it was, then no power on earth could suppress it.
(2) That one of the best means to make Christians active and zealous is to persecute them. This is both joyous and sad. Persecution brings out the best in believers. It instills zeal and a focus in their hearts that is commendable and that is frequently used by god for great good. It is sad in that this zeal and focus often wait for persecution to come before it is shown. Oh that we would be so zealous and effective as matter of our natural course, and not need to be forced to it by such horror as we see in these verses.
(3) That it is right for ALL Christians to make known the truths of the gospel. When the heart is full the lips will speak, and there is no more impropriety in their speaking of redemption than of anything else. It ought to be the normal, and natural thing for Christians to speak the words of the Gospel to all who are near and to make known the truths of the Gospel to any and all they come in contact with.
(4) It should be the great object of all Christians to make the Savior known “everywhere.” By their lives, their conversation, and their pious exhortations and entreaties, they should beseech dying sinners to be reconciled to God. And especially should this be done when they “are traveling.” Christians when away from home seem almost to imagine that they lay aside the obligations of religion. But the example of Christ and his early disciples has taught us that this is the very time to attempt to do good.
(Verse 5) - Then Philip - One of the seven deacons, (Acts 6:5). He is afterward called the “evangelist,” (Acts 21:8). He was apparently every bit as zealous and full of testimony as Stephen, yet, in God’s providence, He is not called to martyrdom (at least not yet) but sees profitable use in evangelism on a broad field.
The city of Samaria - This does not mean a city whose “name” was Samaria, for no such city at that time existed. Samaria was a “region,” (Matt. 2:22). The ancient city Samaria, the capital of that region, had been destroyed by Hyrcanus, so completely as to leave no vestige of it remaining; and he “took away,” says Josephus, “the very marks that there had ever been such a city there”. Herod the Great afterward built a city on this site, and called it “Sebaste”; that is, “Augusta,” in honor of the Emperor Augustus. Perhaps this city is intended, as being the principal city of Samaria; or possibly “Sychar,” another city where the gospel had been before preached by the Saviour himself, (John 4).
And preached Christ - Preached that the Messiah had come, and made known his doctrines. The same truths had been before stated in Samaria by the Savior himself (John 4); and this was doubtless one of the reasons why they so gladly now received the Word of God. The field had been prepared by the Lord Jesus. He had said that it was white for the harvest (John 4:35), and into that field Philip now entered, and was signally blessed. His coming was attended with a remarkable “revival of religion.”
The word translated “preach” here is not what is used in the previous verse. This denotes to “proclaim as a crier,” and is commonly employed to denote the preaching of the gospel, so called, (Mark 5:20; 7:36; Luke 8:39; Matt. 24:14; Acts 10:42; Rom. 10:15; 1 Cor. 9:27; 15:12; 2 Tim. 4:2). It has been argued that because “Philip” is said thus to have preached to the Samaritans, that “therefore” all “deacons” have a right to preach, or that they are, under the New Testament economy, an “order” of ministers. But this is by no means clear. For:
(1) It is not evident, nor can it be shown, that the “other” deacons (Acts 6) ever preached. There is no record of their doing so; and the narrative would lead us to suppose that they did not.
(2) They were “appointed” for a very different purpose (Acts 6:1-5); and it is fair to suppose that, as “deacons,” they confined themselves to the design of their appointment.
(3) It is not said that “Philip” preached in virtue of his being a “deacon.” From anything in “this” place, it would seem that he preached as the other Christians did - wherever he was.
(4) But “elsewhere” an express distinction is made between Philip and the others. A new appellation is given him, and he is expressly called the “evangelist,” (Acts 21:8). From this, it seems that he preached, not “because” he was a “deacon,” but because he had received a special “appointment” to this business as an evangelist.
(5) This same office, or rank of Christian teachers, is expressly recognized elsewhere, (Eph. 4:11). All these considerations show that there is “not” in the sacred Scriptures an order of ministers appointed to preach “as deacons.”
(Verse 6) - With one accord - Unitedly, or with one mind. Great multitudes of them did it. This is mentioned to give contrast to the one accord with which the Jewish leaders rejected the truth. It both points out the hard-heartedness with which the leaders were possessed, and the great grace with which God anointed the preaching of Stephen.
Gave heed - Paid attention to; embraced. This more than just listned, it implies genuine response as well.
Hearing - Hearing what he said. Once again, we see a contrast with the Jewish leaders who were not willing even to listen to the testimony of Stephen.
(Verse 7) - For unclean spirits – (See Matt. 4:24).
Crying with loud voice – (See Mark 1:26).
Palsies – (See Matt. 4:24).
(Verse 8) - And there was great joy - This joy arose:
(1) From the fact that so many persons, before sick and afflicted, were restored to health.
(2) From the conversion of individuals to Christ.
(3) From the mutual joy of “families” and “friends” that their friends were converted. The tendency of a revival of religion is thus to produce great joy.
Ministry, and success in ministry is in the hand and according to the plan of god. In this section we see two great contrasts. The use of Phillip and Stephen; and the response of the people of Samaria, versus the response of the Jewish leaders. God used and uses His servants as He sees fit. One He gives great success and fruitful ministry, to another He asks martyrdom and seeming earthly defeat. The same God uses both to suit His plan as He sees fit. One saw great response and mass conversion and joy. They other saw full and complete rejection, anger and persecution. Again, the hand of the same God brings both as He sees fit and as serves His plan and purpose.