Commentary on Acts 8:3-8

By Bob Myhan

³As for Saul, he made havoc of the church, entering every house, and dragging off men and women, committing them to prison.

This is conclusive evidence that Saul was the “point man” in the “great persecution” of verse one and that he persecuted the church by persecuting its members. The English Standard Version of 2002 translates this verse as follows.

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

To “ravage” is to “tear apart,” as a predatory animal might tear apart its prey with teeth and claws. Thus, Saul “tore apart” the church (figuratively) by “entering every house, and dragging off men and women, committing them to prison.”

One might well wonder how such a man as the apostle Paul could ever have acted so violently even when he did not accept Jesus as the Christ. But Saul behaved consistently with his character and personality both before and after his conversion. His actions were perfectly rational, given the misinformation he had. His conscience was clear even when persecuting Christians. Allow him to explain in his own inspired words.

And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry, although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief. (1 Tim. 1:12-13)

For you have heard of my former conduct in Judaism, how I persecuted the church of God beyond measure and tried to destroy it. And I advanced in Judaism beyond many of my contemporaries in my own nation, being more exceedingly zealous for the traditions of my fathers. (Gal. 1:13-14)

Then Paul, looking earnestly at the council, said, "Men and brethren, I have lived in all good conscience before God until this day." (Acts 23:1)

"This being so, I myself always strive to have a conscience without offense toward God and men." (Acts 24:16)

"Indeed, I myself thought I must do many things contrary to the name of Jesus of Nazareth." (Acts 26:9)

His conscience had not made proper ethical judgments in the matter because his heart had not been properly educated. Unlike his teacher, Gamaliel, Saul intended to bring to justice those whom he considered blasphemers. We will see later that he was acting as a deputy of the council.

⁴Therefore those who were scattered went everywhere preaching the word.

Luke now takes us to the first ripple in the spread of the gospel, showing us how the gospel was taken to Judea and Samaria. (Acts 1:8; 8:1) The early Christians possessed zeal, as well they should inasmuch as this is that for which we are saved.

For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ, who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works. (Titus 2:11-14)

These saints had “the same spirit of faith, according to what is written, ‘I believed and therefore I spoke’” (2 Cor. 4:13; Ps. 116:10)

⁵Then Philip went down to the city of Samaria and preached Christ to them.

Passing over the details of the spread of the gospel in Judea, Luke now focuses on the work of another one of the seven on whom the apostles had laid their hands. (6:5-6)

The directions “up” and “down,” in the Bible refer not to north and south but to elevation. From Jerusalem, every place is down.

The subject of Philip’s sermon in Samaria was Christ, or Messiah. The Samaritans were a mixed breed. A great deal of animosity existed between them and the Jews. This is the key to understanding “the parable of the good Samaritan,” which is a pejorative term the Lord did not use. He said “certain Samaritan.” (Luke 10:30-37) The woman Jesus encountered at Jacob’s well (John 4) provides evidence that the Samaritans had an interest in the coming Messiah.

Jesus specifically told the apostles not to go into Samaria during the limited commission (Matt. 10:5), but in the great commission He commanded them to “Go into all the world and preach the gospel to every creature.” (Mark 16:15) This included Samaria. To preach Christ is to preach the gospel, which includes facts, commands and promises.

⁶And the multitudes with one accord heeded the things spoken by Philip, hearing and seeing the miracles which he did. ⁷For unclean spirits, crying with a loud voice, came out of many who were possessed; and many who were paralyzed and lame were healed.

The things spoken by Philip included things that were to be “heeded” or obeyed. These are the commands of the gospel. As we have seen these commands included believing in Jesus as the Son of the living God, repenting of sins, confessing faith and being baptized in the name if Jesus Christ for the remission of sins.

Philip is the second non-apostle reported to have performed miracles after the Day of Pentecost. Stephen was the first. It should be remembered that miracles were always secondary to the preaching of the gospel. Their purpose was not merely to show compassion but to confirm the word preached as truth. We are not told what “wonders and signs” were done by Stephen but we are told that Philip cast out “unclean spirits” (demons) and healed “many who were paralyzed and lame.” Philip enjoyed a great success in his efforts here.

⁸And there was great joy in that city.

Joy always accompanies the gospel wherever and whenever it is preached. This joy is manifold. There is the joy of the gospel, the joy of fellowship, the joy of service and the joy of bringing joy. We will break these down further in the next issue.

(To be continued)

The Lord’s People Part #5

By Bob Myhan

Another figure Jesus used in referring to His people was that of a building. During the Patriarchal age (so-called because God revealed His will to the fathers) no specific building was identified as being God’s. Only two acts of worship were emphasized—prayer and sacrifice. One could pray anywhere and sacrifice required only an altar and an offering.

During the Mosaic age (so-called because God gave the law to Israel through Moses) God’s building was first a tabernacle (Ex. 35:11; 40:34) and later a temple (1 Kings 5:1-18; 6:1-38; 2 Chron. 7:16).

But what of God’s building now? How is it described? What is its foundation? What is its composition?

The church is “God’s building” (1 Cor. 3:9); it is “the temple of God" (1 Cor. 3:16); but it is “a spiritual house" (1 Peter 2:5).

The “temple of the Lord” is built by and on Jesus Christ. He is the Divine Architect (Zech. 6:12-13; Heb. 3:1-6). But He is also the foundation (1 Cor. 3:11), because His unique Son-ship to God must be believed by one who would enter a proper relationship with God to receive eternal life (Matt. 16:13-18; John 20:30-31).

Jesus is referred to as the “Chief cornerstone” (Eph. 2:19-22; 1 Peter 2:16; Isa. 28:16; Matt. 16:16-18).

"The corner-stones of our present day buildings are but ornamental. Any importance attached to them is honorary and artificial as far as the construction of the building is concerned. But this was not so in the apostolic age nor in the ages prior to the first century." "By the measurement of the cornerstone was the whole building plumbed. All measurements horizontal and vertical finally related to the corner-stone. As well as being the basis for the measurements, because of its size the corner-stone also formed the essential part of the foundation . . . . It then can be said of Jesus, as the chief-corner stone of God's house, that in Him all things consist or hold together" (Don DeWelt: The Church of the Bible).

This “stone” was "rejected indeed by men" (1 Peter 2:4, 7), in that they rejected His claim to be the Messiah for whom they had waited so long. But this same “stone” was "chosen by God” not because of their rejection of Him but in spite of it.

He is “precious” because, as a cornerstone, He supports [gives substance to the foundation] (Eph. 2:19-20), unites [serves as the point of reference] (Eph. 2:21-22), and adorns [is the focal point of attention] (1 Cor. 1:1-2).

Thus, the building of God is no longer a physical structure, such as the tabernacle or the temple of the Mosaic Age; it is "the house of God, which is the church of the living God, the pillar and ground of the truth" (1 Tim. 3:15). Paul told the saints at Corinth , “Ye are God’s building” (1 Cor. 3:9, KJV). The first person plural pronoun indicates that Christians collectively make up the building of God.

Those who are built upon the foundation of the Lord are “gold, silver, precious stones, wood, hay, straw” (1 Cor. 3:12). The first three will “endure” the fiery trials of life; the last three will be “burned” (1 Cor. 3:13-15).

Each Christian is someone else’s work, in that someone labored to bring him into the church by building on the foundation of Christ (1 Cor. 3:10, 14). One does this by preaching “Jesus Christ and him crucified” (1 Cor. 2:1-2; Acts 18:1-8).

Those who have been built into God’s building are called “living stones” (1 Peter 2:5), and “a peculiar people, zealous of good works” (Titus 2:14). But we are His house only "if we hold fast the confidence and the rejoicing of the hope firm to the end" (Heb. 3:4-6).

(To be continued)