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Acts 8

And Saul approved of his execution. And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles.

Devout men buried Stephen and made great lamentation over him.

But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.

Now those who were scattered went about preaching the word.

Philip went down to the city of Samaria and proclaimed to them the Christ.

And the crowds with one accord paid attention to what was being said by Philip, when they heard him and saw the signs that he did.

For unclean spirits, crying out with a loud voice, came out of many who had them, and many who were paralyzed or lame were healed.

So there was much joy in that city.

But there was a man named Simon, who had previously practiced magic in the city and amazed the people of Samaria, saying that he himself was somebody great.

They all paid attention to him, from the least to the greatest, saying, “This man is the power of God that is called Great.”

And they paid attention to him because for a long time he had amazed them with his magic.

But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.

Even Simon himself believed, and after being baptized he continued with Philip. And seeing signs and great miracles performed, he was amazed.

Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John,

who came down and prayed for them that they might receive the Holy Spirit,

for he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus.

Then they laid their hands on them and they received the Holy Spirit.

Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money,

saying, “Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit.”

But Peter said to him, “May your silver perish with you, because you thought you could obtain the gift of God with money!

You have neither part nor lot in this matter, for your heart is not right before God.

Repent, therefore, of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you.

For I see that you are in the gall of bitterness and in the bond of iniquity.”

And Simon answered, “Pray for me to the Lord, that nothing of what you have said may come upon me.”

Now when they had testified and spoken the word of the Lord, they returned to Jerusalem, preaching the gospel to many villages of the Samaritans.

Now an angel of the Lord said to Philip, “Rise and go toward the south to the road that goes down from Jerusalem to Gaza.” This is a desert place.

And he rose and went. And there was an Ethiopian, a eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure. He had come to Jerusalem to worship

and was returning, seated in his chariot, and he was reading the prophet Isaiah.

And the Spirit said to Philip, “Go over and join this chariot.”

So Philip ran to him and heard him reading Isaiah the prophet and asked, “Do you understand what you are reading?”

And he said, “How can I, unless someone guides me?” And he invited Philip to come up and sit with him.

Now the passage of the Scripture that he was reading was this: “Like a sheep he was led to the slaughter and like a lamb before its shearer is silent, so he opens not his mouth.

In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth.”

And the eunuch said to Philip, “About whom, I ask you, does the prophet say this, about himself or about someone else?”

Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus.

And as they were going along the road they came to some water, and the eunuch said, “See, here is water! What prevents me from being baptized?”

And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him.

And when they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, and went on his way rejoicing.

But Philip found himself at Azotus, and as he passed through he preached the gospel to all the towns until he came to Caesarea.

Scripture quotations marked “ESV” are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway. Used by permission. All rights reserved.

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Acts 8

The persecution following Stephen's martyrdom scatters the church, and Philip proclaims Christ in Samaria—a nation historically hostile to Jews, yet recipients of the gospel through a Spirit-empowered deacon, fulfilling Jesus's word in Luke 4 that no prophet is acceptable in his hometown but Elisha was sent to Naaman the Syrian. Simon Magus, a sorcerer who claimed to be someone great, converts and marvels at the great signs and miracles, yet his later attempt to purchase the Holy Spirit's power betrays his unreformed appetite for power and prestige, establishing that not all conversions are genuine and that the Spirit discerns the heart. Peter and John's journey to Samaria to lay hands on the Samaritan believers so they receive the Holy Spirit demonstrates that the gift of the Spirit, though preceding baptism in the Cornelius episode, can follow it—the Spirit's timing is not mechanically bound to ritual order, and the apostolic confirmation of the Gentile mission (here Samaritans) is essential to the church's unity. Philip's encounter with the Ethiopian eunuch reading Isaiah 53 creates an interpenetration of OT and NT: the eunuch asks about the suffering servant, Philip announces Jesus, and the eunuch is baptized—the gospel moves south toward Africa even as Peter moves north toward Asia.

Acts 8:1

And Saul approved of their killing him. On that day a great persecution broke out against the church at Jerusalem; and all except the apostles were scattered throughout Judea and Samaria - Saul's approval of Stephen's death (syneudokeō, consent) establishes his guilt and sets the stage for his future transformation. The 'great persecution' (diōgmos megas) is systematic and violent, yet it has the effect of geographical expansion. The church scatters 'throughout Judea and Samaria,' fulfilling Jesus's promise (Acts 1:8). Persecution becomes the means of mission; the gospel is flung outward by violence.

Acts 8:2

Godly men buried Stephen and mourned deeply for him - the 'godly men' (andres eulabeis, reverent men) conduct proper burial despite the illegality of Stephen's execution. The 'mourned deeply' (pentheo) suggests public lamentation, a sign of honored status. Even those not initially part of the apostolic circle honor Stephen, suggesting his witness had created a wider circle of believers.

Acts 8:3

But Saul began to destroy the church. Going from house to house, he dragged off both men and women and put them in prison - the violence intensifies. Saul becomes 'a hunter,' going 'from house to house' (kata hous, house by house, evoking a predator's hunt), dragging off believers. The 'prison' (phylakē) is his destination for victims. The explicit inclusion of 'women' (gynē) marks a social transgression: even women are not exempt from persecution. Saul's agency in the destruction ('Saul began to destroy') prepares for his later reversal.

Acts 8:4

Those who had been scattered preached the word wherever they went - the scattered believers become missionaries, 'preached the word' (euangelizō, proclaim good news) wherever they went. Persecution scatters the church; scattered believers evangelize. The passive voice in Acts 1:8 ('you will be witnesses') becomes active here: the scattered are actively witnessing. Dispersion and proclamation are linked.

Acts 8:5

Philip went down to a city in Samaria and proclaimed the Messiah there - Philip (one of the Seven, Acts 6:5) becomes a missionary. His going 'down to a city in Samaria' (katēlthen eis polis tēs Samareias) is physically downward (Samaria is geographically lower than Jerusalem) and missiologically bold. The proclamation of 'the Messiah' (tou Christou) in Samaria fulfills Acts 1:8: witness reaches Samaria, the historic enemy of Judea (cf. John 4:9). The boundary is crossed.

Acts 8:6

When the crowds heard Philip and saw the signs he performed, they all paid close attention to what he said - the crowds' attention is gained through 'signs' (sēmeia, miraculous signs) and Philip's proclamation together. The 'signs' (plural) attest to divine action; the proclamation interprets the signs theologically. Signs alone do not produce faith; they must be accompanied by the word, which gives them meaning.

Acts 8:7

For with shrieks, unclean spirits came out of many, and many who were paralyzed or lame were healed - the miraculous activity is broadly therapeutic: demonic spirits are exorcised, the paralyzed walk, the lame are healed. The 'shrieks' (phonē megale, great voice) of the departing spirits suggest violent resistance; exorcism is a battle, not a gentle healing. Yet the outcome is liberation and restoration.

Acts 8:8

So there was great joy in that city - the result of miracles and proclamation is 'great joy' (chara megale, great joy), the eschatological emotion. Joy marks the presence of the kingdom (cf. Luke 1:14, 15:7, 24:52). The city's rejoicing suggests a spiritual transformation, not merely individual healings.

Acts 8:9

Now for some time a man named Simon had practiced sorcery in the city and amazed all the people of Samaria. He boasted that he was someone great - Simon the sorcerer is established as a spiritual authority in Samaria, a practitioner of 'sorcery' (mageia, magic, sorcery, from which English 'magic' derives). He 'amazed' (existēmi, astounded) the people, establishing religious authority through spectacle. His boasting 'that he was someone great' (megale eimi, I am great) is spiritual self-promotion, the antithesis of gospel humility.

Acts 8:10

All the people, from the least to the greatest, paid close attention to him and exclaimed, 'This man is rightly called the Great Power of God' - the people attribute to Simon the title 'the Great Power of God' (he dynamis tou theou he kaloumenē megale). Simon has cultivated a cult of personality; he has positioned himself as a conduit of divine power. The universality ('from least to greatest') suggests his influence is widespread and deeply rooted.

Acts 8:11

They followed him because he had amazed them for a long time with his sorcery - the causation is clear: Simon's 'long time' (hikanos chronos) practice of sorcery has created a dependent following. They follow not out of conviction but out of wonder; the 'amazement' (existēmi) has become a spiritual prison, binding them to Simon's false authority. The contrast with Philip's sign-based proclamation is implicit: Philip's signs point to Christ; Simon's signs point to himself.

Acts 8:12

But when they believed Philip as he proclaimed the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women - the turning point is conversion. 'When they believed' (episteusan) marks a shift from amazement to faith. The content is 'the kingdom of God and the name of Jesus Christ' (ton basileia tou theou kai to onoma Iēsou Christou), a comprehensive gospel message. Baptism follows faith, applied to 'both men and women' (andres te kai gynaikes), universal in scope.

Acts 8:13

Simon himself believed and was baptized. And he followed Philip closely, amazed by the great signs and wonders he saw - Simon converts, receives baptism, and becomes a follower of Philip. Yet Luke's description of Simon's motivation ('amazed by the great signs and wonders') suggests that Simon's faith is rooted in wonder at the miraculous, not in true conversion. He is attracted to power, and Philip's power impresses him. The seed of his fall is already sown.

Acts 8:14

When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to Samaria - the Jerusalem apostles' awareness of the Samaritan mission is immediate. 'Accepted the word of God' (dexanto tēn logon tou theou) indicates genuine reception. Peter and John are sent as apostolic overseers, suggesting that the church maintains apostolic oversight even in the scattered missions. The dispatch of apostles to Samaria is theologically significant: the apostles are expanding their direct witness beyond Jerusalem.

Acts 8:15

When they arrived, they prayed for the believers there that they might receive the Holy Spirit - Peter and John's first action is 'prayer' (proseuchē) for the Samaritan believers 'that they might receive the Holy Spirit' (hopōs lambanosin pneuma hagion). The reception of the Spirit is not automatic upon baptism but requires apostolic intercession. This establishes a two-stage pattern: water baptism (through Philip) and Spirit baptism (through apostolic prayer and laying on of hands).

Acts 8:16

because the Holy Spirit had not yet come on any of them; they had simply been baptized in the name of the Lord Jesus - the explanation clarifies the absence of Spirit gifts: the Samaritans 'had simply been baptized' (bebaptismenoi monon ēsan) but had 'not yet' received the Spirit. The two stages are distinct: water baptism (historical) precedes Spirit reception (eschatological). This pattern is unique to Samaria and perhaps reflects a transitional moment in Luke's narrative of the expanding church.

Acts 8:17

Then Peter and John placed their hands on them, and they received the Holy Spirit - the 'laying on of hands' (epitithēmi tas cheiras) by the apostles is the mediating act through which the Spirit is given. The 'received the Holy Spirit' (elabonto pneuma hagion) is the result. The apostolic touch is the vector of Spirit transmission, establishing a channel of authority and grace. This foreshadows the role of apostolic succession in later church theology.

Acts 8:18

When Simon saw that the Spirit was given at the laying on of the apostles' hands, he offered them money - Simon observes the transfer of the Spirit and immediately 'offered them money' (prosphero chrēmata), attempting to purchase spiritual power. Luke does not explicitly state what 'the Spirit was given' means here (likely phenomena like glossolalia or prophecy), but Simon recognizes it as power and seeks to commercialize it. His true character emerges: he covets power and assumes everything has a price.

Acts 8:19

and said, 'Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit' - Simon's request reveals his fundamental misunderstanding: he seeks the ability ('exousia, authority) to impart the Spirit through his own touch. He wants to appropriate apostolic power and use it for his own authority. The phrase 'everyone on whom I lay my hands may receive the Holy Spirit' shows he understands the mechanics but misses the theology: the Spirit is not a transferable commodity but a gift from God.

Acts 8:20

Peter answered: 'May your silver perish with you, because you thought you could buy the gift of God with money!' - Peter's response is severe: 'May your silver perish with you' (to argyron sou syn soi eie eis apōleian) is a curse. The 'gift of God' (dōrea tou theou) cannot be 'bought' (ktaomai, purchased, acquired). Peter's indictment is radical: Simon has misunderstood the fundamental nature of grace.

Acts 8:21

'You have no part or share in this ministry, because your heart is not right before God' - Peter pronounces spiritual exclusion: Simon 'has no part or share' (ouk echeis meris oude klēron) in the apostolic 'ministry' (logō toutō). The reason: 'your heart is not right before God' (hē kardia sou ouk estin eutheiei enōpion tou theou). The heart (kardia, the seat of will and intention) is the determining factor. Outward belief (v. 13) without inward transformation is not true conversion.

Acts 8:22

'Repent of this wickedness and pray to the Lord in the hope that he may forgive you for having such a thought in your heart' - Peter calls Simon to 'repent' (metanoeo, turn around mentally) and 'pray to the Lord' (proseuchōmai ton kyriō) seeking forgiveness. The 'wickedness' (kakias) is specifically 'having such a thought' (logisma kardias sou, the thought of your heart). Repentance requires both confession and prayer; the door to grace is not closed, but Simon must reverse course completely.

Acts 8:23

'For I see that you are full of bitterness and captive to sin' - Peter's diagnosis is spiritual: Simon is 'full of bitterness' (chol pikrias, gall of bitterness) and 'captive to sin' (doulia tēs adikias, slavery to unrighteousness). The 'bitterness' echoes Deuteronomy 29:18 and suggests a root of resentment feeding his ambition. He is enslaved to sin, bound and unable to free himself. Peter's words are harsh because the situation is serious.

Acts 8:24

'Then Simon answered, 'Pray to the Lord for me so that nothing you have said may happen to me' - Simon's response is fear-based: he asks for intercessory prayer but does not himself repent or pray. He fears punishment ('so that nothing you have said may happen to me') but shows no transformation. The text does not record his repentance or conversion; it leaves him suspended in fear and uncertainty. His later fate is unknown, creating an ambiguous ending.

Acts 8:25

After they had further proclaimed the word of the Lord and testified to what they had seen, Peter and John returned to Jerusalem - Peter and John's apostolic work includes both proclamation and testimony ('proclaimed the word and testified'). They return to Jerusalem to report on the mission. The apostolic oversight is complete: they send, they pray, they lay on hands, they instruct and correct, and they return to the center of authority.

Acts 8:26

Now an angel of the Lord said to Philip, 'Go south to the road - the desert road that goes down from Jerusalem to Gaza' - an 'angel of the Lord' (angelos kyriou) redirects Philip from the city to 'a desert road' (hodos erēmos) between Jerusalem and Gaza. The 'road that goes down' (katabainōn) is geographically downward and theologically toward a boundary moment. Divine direction comes suddenly; Philip is available and obedient.

Acts 8:27

So he started out, and on his way he met an Ethiopian eunuch, an important official in charge of all the treasury of the Kandake, Queen of Ethiopia. This man had gone to Jerusalem to worship - the 'Ethiopian eunuch' (eunouchos Aithiops) represents a double marginalization: Ethiopian (foreigner) and eunuch (sexually different, hence excluded from full temple participation by Deuteronomy 23:1). Despite these barriers, he has traveled to Jerusalem 'to worship' (proskynēō, to bow down, a religious pilgrimage). The Kandake is the queen title of Ethiopia; the eunuch's official position suggests power despite his physical condition.

Acts 8:28

On his way home he was sitting in his chariot reading the Book of Isaiah the prophet - the eunuch travels in a 'chariot' (harmaxi, showing his wealth and status) and reads 'the Book of Isaiah' (biblos Esaias tou profētou) aloud (suggested by 'reading' involving vocalization). Isaiah is the book he is studying, perhaps because of its prophecies concerning the Messiah. His literacy and access to scripture mark him as educated and serious about faith.

Acts 8:29

The Spirit told Philip, 'Go to that chariot and stay near it' - the 'Spirit' (pneuma, here the Holy Spirit) directs Philip's approach: 'Go to that chariot and stay near it' (proselethe kai kolebōu tō harmaxē tautē). Divine guidance is specific and immediate. Philip is the missionary, but the Spirit is the guide; the missionary operation depends on spiritual direction.

Acts 8:30

Then Philip ran up to the chariot and heard the man reading Isaiah the prophet. 'Do you understand what you are reading?' Philip asked - Philip 'ran up' (protheon, ran forward) with urgency. His question is pedagogical: 'Do you understand what you are reading?' (ara ginōskeis ha anaginōskeis;). Understanding Scripture is not guaranteed by reading; it requires interpretive guidance. Philip positions himself as teacher.

Acts 8:31

'How can I,' he replied, 'unless someone explains it to me?' So he invited Philip to come up and sit with him - the eunuch's response reveals genuine openness: he acknowledges that understanding requires 'someone to explain' (tis hodēgēsei me, someone to guide me). He 'invited Philip to come up and sit with him' (anakalesato ton Philippon anabēnai), creating an intimate teaching moment. The eunuch becomes a student, humble and eager.

Acts 8:32

The passage of Scripture the eunuch was reading was this: 'He was led like a sheep to the slaughter, and as a lamb before its shearer is silent, so he did not open his mouth' - the text is Isaiah 53:7, the suffering servant passage. Luke quotes the exact words the eunuch is reading, establishing that the Spirit had prepared this text for this moment. The passage describes the servant's silent suffering, about to be interpreted as Christ's passion.

Acts 8:33

'In his humiliation he was deprived of justice. Who can speak of his descendants? For his life was taken from the earth' - the quotation continues Isaiah 53:8, describing injustice ('deprived of justice'), the question 'Who can speak of his descendants?' (suggesting the servant's death), and death itself ('his life was taken from the earth'). The text speaks of the Servant's suffering and death, now available for messianic interpretation.

Acts 8:34

The eunuch asked Philip, 'Tell me, please, who is the prophet talking about, himself or someone else?' - the eunuch's question is the pivot point: 'Who is the prophet talking about?' (peri tinos ho prophētēs legei touto;). He does not know whether Isaiah speaks about himself or 'someone else.' This is the gap into which Philip will insert the gospel; the eunuch's ignorance becomes opportunity for revelation.

Acts 8:35

Then Philip began with that very passage of Scripture and told him the good news about Jesus - Philip's hermeneutics are christological: starting 'with that very passage of Scripture' (apo tēs graphēs tautēs), he 'told him the good news about Jesus' (euangeliseto autō ton Iēsoun). Isaiah 53 becomes a template for understanding Jesus's passion. The eunuch's ignorance is met with Philip's proclamation; tradition holds that Philip also used Isaiah 52:13-53:12, the full suffering servant passage.

Acts 8:36

As they traveled along the road, they came to some water and the eunuch said, 'Look! Here is water. What can prevent me from being baptized?' - the eunuch's question ('What can prevent me from being baptized?' Ti kōlyei me baptisthēnai;) is urgent and inclusive: he asks what barrier stands between him and baptism. The eunuch's status (Ethiopian, eunuch, sexually marginalized by Jewish law) had previously excluded him from full temple access (Deuteronomy 23:1), but baptism transcends that barrier. His eagerness suggests genuine conversion.

Acts 8:37

[The eunuch said, 'I believe that Jesus Christ is the Son of God.' And Philip said, 'If you believe with all your heart, you may.' The eunuch answered, 'I believe that Jesus Christ is the Son of God.'] - this verse is omitted in early manuscripts (Western and Alexandrian texts) but included in later Byzantine tradition, appearing as a confession of faith. Whether original or not, it represents the church's understanding of baptismal requirements: explicit confession of Jesus as 'Son of God' (huios tou theou) is the prerequisite for baptism.

Acts 8:38

He gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him - the eunuch 'gave orders to stop the chariot' (ekeleusen stanai to harmaxin), initiating the baptism. 'Both went down into the water' (katebesan amfo eis to hydōr, descended together into the water), suggesting immersion. Philip 'baptized him' (ebaptisen autō), performing the act. The water by the roadside becomes a place of grace.

Acts 8:39

When they came up out of the water, the Spirit of the Lord suddenly took Philip away, and the eunuch did not see him again, but went on his way rejoicing - the eunuch emerges from baptism 'rejoicing' (chairō, joyful), the eschatological emotion of the kingdom. Philip is 'suddenly taken away' (harpazō autos pneuma kyriou, the Spirit snatched Philip away) in a miraculous translation, suggesting divine satisfaction with the mission: the Ethiopian eunuch has been evangelized, converted, and baptized. Philip's work is done; he is transported to the next mission.

Acts 8:40

Philip appeared at Azotus and traveled about, preaching the gospel in all the towns until he reached Caesarea - Philip reappears at Azotus (biblical Ashdod), continuing his missionary work. The sweep 'preached the gospel in all the towns until he reached Caesarea' (euangelizethai tous poleis hasta tou Kaisareias) shows geographic expansion northward along the coastal plain. Philip becomes a missionary to the regions of Judea, fulfilling Acts 1:8. The chapter ends with expansion and proclamation; the gospel moves outward despite persecution.