Acts 8 | |
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Book | Acts of the Apostles |
Category | Church history |
Christian Bible part | New Testament |
Order in the Christian part | 5 |
Acts 8 is the eighth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the burial of Stephen, the beginnings of Christian persecution, the spread of the Gospel of Jesus Christ to the people of Samaria and the conversion of an Ethiopian official. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. [1] Parts of this chapter (verses 5-13 and 26-40) may have been drawn from an earlier "Philip cycle of stories" used by Luke in assembling his material. [2]
The original text was written in Koine Greek. This chapter is divided into 40 verses.
Some early manuscripts containing the text of this chapter are:
This chapter mentions the following places:
The writer of Acts introduces Saul, later the Apostle Paul, as an active witness of Stephen's death in Acts 7:58, and confirmed his approval in Acts 8:1a. Reuben Torrey, in his Treasury of Scripture Knowledge, suggests that this clause [i.e. verse 8:1a] "evidently belongs to the conclusion of the previous chapter". [5]
The narrative here is focused around two geographical poles: Jerusalem, where the apostles stay (verses 1b, 14) and the "countryside of Judea and Samaria", where the rest of the church is "scattered" (verse 1b), with unnamed disciples continuing the apostles' task of preaching the gospel (verse 4), as the church history moves on to the middle stage of the apostolic commission in Acts 1:8 [9] The story of church's expansion is interwoven with the record of Stephen's burial (verse 2) and the hint of Saul (later "Paul the apostle") future as a zealous instigator of the persecution, indicating that the community most affected by the wave of persecution to follow was the one to which both Stephen and Saul belonged, the 'synagogues of diaspora origin' (8:5–13 ), because by the time of Acts 9:26 a group of 'disciples' is still in Jerusalem alongside the apostles. [9]
Heinrich Meyer observes a "double contrast": firstly, that "in spite of the outbreak of persecution which took place on that day, the dead body of the martyr was nevertheless honoured by pious Jews"; and secondly, in verse 3, Saul's persecuting zeal is contrasted with this piety. [11] In the Greek word συγκομίζειν (synekomisan, they carried together), the prefix syn- generally means "with", or "together", [12] suggesting that the men carried Stephen's body away together, but Meyer also emphasises that his body was placed with other dead bodies at a burial-place. [11]
While the apostles remain in Jerusalem, "unnamed disciples exploit their scattered condition to spread the gospel". [9]
The story of Philip's preaching serves as an example of 'a highly successful work of evangelism, accompanied by miraculous healings which impress the population' (verses 6, 8). The work brings about wonders, 'belief and baptism, i.e. intellectual conviction and entry into a new community', which even impresses a competitor, Simon (Magus) (verse 13), who used to 'bewitch' the Samaritans with sorceries (verses 9,10). [9]
This section highlights 'two related issues of church order': [9]
Philip's other significant evangelistic task is to meet an Ethiopian on the way to Gaza (to go back to Ethiopia), following the divine guidance, both angel (verse 26) and Spirit (verse 29, 39). In this part, Luke shows the exact geography of Philip's route: due south from Samaria intersects at Eleutheropolis with the Jerusalem–Gaza road (verse 26: epi means "down to" or "to meet"), and the miraculous timing of the journey: just at that moment kai idou, "and behold", verse 27), Philip's path crosses the route of the Ethiopian pilgrim, heading west to strike the coast road towards Egypt. [18]
The Greek κατὰ μεσημβρίαν (kata mesēmbrian) may mean "towards the south" or "at noon". [20] A marginal note in the Revised Version, the text of the Jerusalem Bible, [21] and the Ethiopic text [22] all state "at noon". The paraphrase in the Living Bible suggests that the directive given to Philip was to arrive "about noon". [23]
This verse is absent from the majority of the Greek manuscripts, but it is present in some, including E (6th or 7th century). It is cited by Irenaeus (c. 180) [25] and by Cyprian (c. 250), [26] and is found in the Old Latin (2nd/3rd century) and the Vulgate (380–400) translations. In his notes Erasmus says that he took this reading from the margin of 4ap [ clarification needed ] and incorporated it into the Textus Receptus. [27] J. A. Alexander (1857) suggested that this verse, though genuine, was omitted by many scribes, "as unfriendly to the practice of delaying baptism, which had become common, if not prevalent, before the end of the 3rd century." [28]
Philip the Evangelist appears several times in the Acts of the Apostles. He was one of the Seven chosen to care for the poor of the Christian community in Jerusalem. He preached and performed miracles in Samaria, and met and baptised an Ethiopian man, a eunuch, on the road from Jerusalem to Gaza, traditionally marking the start of the Ethiopian Church. Later, Philip lived in Caesarea Maritima with his four daughters who prophesied, where he was visited by Paul the Apostle.
John 4 is the fourth chapter of the Gospel of John in the New Testament of the Christian Bible. The eternality of Jesus. The major part of this chapter recalls Jesus' conversation with the Samaritan woman at the well in Sychar. In verses 43-54, he returns to Galilee, where he heals a royal official's son.
Luke 9 is the ninth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the sending of the twelve disciples, several great miracles performed by Jesus, the story of his transfiguration, Peter's confession and the final departure from Galilee towards Jerusalem. Scottish minister William Robertson Nicoll describes this chapter as unfolding "sundry particulars which together form the closing scenes of the Galilean ministry". The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
The Ethiopian eunuch is a figure in the New Testament of the Bible. The story of his conversion to Christianity at the preaching of Philip the Evangelist is recounted in Acts 8.
Acts 15 is the fifteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records "the first great controversy in the records of the Christian Church", concerning the necessity of circumcision, Paul and Barnabas traveling to Jerusalem to attend the Council of Jerusalem and the beginning of Paul's second missionary journey. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 12 is the twelfth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the death of the first apostle, James, son of Zebedee, followed by the miraculous escape of Peter from prison, the death of Herod Agrippa I, and the early ministry of Barnabas and Paul of Tarsus. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 10 is the tenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. This chapter records the vision of Saint Peter and his meeting with Cornelius in Caesarea.
Acts 1 is the first chapter of the Acts of the Apostles in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition affirmed that Luke composed this book as well as the Gospel of Luke. This chapter functions as a transition from the "former account" with a narrative prelude, repeated record of the ascension of Jesus Christ with more detail and the meeting of Jesus' followers, until before Pentecost.
Acts 5 is the fifth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the growth of the early church and the obstacles it encountered. The book containing this chapter is anonymous but early Christian tradition affirmed that Luke composed this book as well as the Gospel of Luke. The contents of this chapter include the history of Ananias and Sapphira, an account of the miraculous power and dignity of the Apostles, their imprisonment and liberation, examination before the Sanhedrin, and scourging, and finally Gamaliel's advice to the Sanhedrin.
Acts 6 is the sixth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the institution of the first seven deacons, and the work of one of them, Stephen. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. Joseph T. Lienhard refers to a "Stephen cycle" evident in the deliberate connection between the institution of the seven and the narrative about Stephen in this chapter and chapter 7.
Acts 7 is the seventh chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the address of Stephen before the Sanhedrin and his execution outside Jerusalem, and introduces Saul. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 9 is the ninth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records Saul's conversion and the works of Saint Peter. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 11 is the eleventh chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records that Saint Peter defends his visit to Cornelius in Caesarea and retells his vision prior to the meeting as well as the pouring of Holy Spirit during the meeting. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 13 is the thirteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the first missionary journey of Paul and Barnabas to Cyprus and Pisidia. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. From this point onwards, except for the Council held in Jerusalem, Luke's narrative focusses on Paul, his ministry, and the events of his life.
Acts 21 is the twenty-first chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the end of Paul's third missionary journey and his arrival and reception in Jerusalem. The narrator and his companions ("we") play an active part in the developments in this chapter. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 22 is the twenty-second chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the events leading to Paul's imprisonment in Jerusalem. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 23 is the twenty-third chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the period of Paul's imprisonment in Jerusalem and then in Caesarea. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 24 is the twenty-fourth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the period of Paul's imprisonment in Caesarea. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 25 is the twenty-fifth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the period of Paul's imprisonment in Caesarea. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Ephesians 4 is the fourth chapter of the Epistle to the Ephesians in the New Testament of the Christian Bible. Traditionally, it is believed to have been written by Apostle Paul while he was in prison in Rome, but more recently, it has been suggested that it was written between AD 80 and 100 by another writer using Paul's name and style. This chapter is a part of Paul's exhortation, with the particular section about the mutual interdependence of the Christians as the church and how they should live in the world (4:17–5:20).