Sunday, September 5, 2021
Acts 8:1-8
“Persecution, Prison, Providence, and Power” –
Service Overview: As Saul begins his campaign to try to suppress this new movement of God, God uses this as a means by which to empower and unleash his people to take the good news of Jesus to new areas. Saul’s attempts to thwart the church and its mission actually served as a catalyst for its growth and helped fulfill what Jesus predicted in Acts 1:8. Wicked men cannot come against God and succeed, and in fact, God often uses the evil of mankind to advance his kingdom and demonstrate his glory in ways we rarely think possible.
Memory Verse for the Week: “Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.”
Matthew 5:10 (NIV)
Background Information:
- The hostility Jews and Samaritans had lasted a thousand years. It began with the monarchy in the tenth century B.C when ten tribes defected, making Samaria their capital, and only two tribes remained loyal to Jerusalem. It became steadily worse when Samaria was captured by Assyria in 722 B.C. Thousands of its inhabitants were deported, and the country was repopulated by foreigners. In the sixth century B.C., when the Jews returned to their land, they refused the help of the Samaritans in the rebuilding of the temple. Not till the fourth century B.C., however, did the Samaritan schism harden, with the building of their rival temple on Mount Gerizim and their rejection of all Old Testament Scripture except the Pentateuch. The Samaritans were despised by the Jews. (John Stott, Seeing the Spirit at work, Acts, 40)
- Paul was born, according to tradition, in the same year that Jesus was born. He was born in Asia Minor, in the city of Tarsus; hence he was called Saul of Tarsus, Paul being the name he used in Gentile circles. His father was a Roman citizen and a well-respected merchant. (R.C. Sproul, Acts, 110)
- v.1 The Greek word for “scattered” (diesparesan) is related to the Greek word for “seed,” thus carrying the rich picture of God spreading his Word to bear fruit in an ever widening circle from Jerusalem (see 6:7). (Grant R. Osborne, Life application Bible Commentary: Acts, 132)
- Verses 1 and 3 of this chapter mention Saul. Then he is not mentioned again until chapter 9. It says here that Saul was “giving approval to [Stephen’s] death.” The Greek is a little stronger: Saul wholly and completely approved of (“Saul was in hearty agreement with,” NASB) Stephen’s “death” (Gk. anairesei, “murder,” cf. NEB et al.), and continued to act accordingly. (Stanley M. Horton, Acts, Kindle Locations 3527-3531)
- It was the theological insight of Saul coupled with his burning zeal for the traditions of his people which gave him to see that this new movement was no mere harmless sect of Judaism. Unless it was utterly destroyed, it would in the end supplant the religion of the Temple. (Beacon Bible Expositions: Acts, 91)
- For the first time we find the leaders of Judaism united in their opposition. They had not been united before. When the apostles were brought before the Sanhedrin Peter referred to the resurrection, and because the resurrection was something in which the Pharisees believed and the Sadducees did not, the apostles’ assertion immediately divided the ruling body. Acts 23:6 recounts a similar case involving Paul. (James Montgomery Boice, Acts, 132)
The question to be answered is…
Why would God allow his church to be persecuted and suffer like we read here?
Answer…
God’s mission to save the world, required the message of salvation to reach the world, which required his chosen conduits of that message be dispersed throughout the world.
The word of the day is… Disperse
How do we see God’s plan unfold in this text?
- As persecution led to scattering.
(Matthew 5:10-12; Luke 6:22; John 15:20; Romans 8:35; 12:14; 1 Peter 3:14; 1 John 3:13)
The persecution did not stop the spread of the gospel, however. It had exactly the opposite effect. Prior to this persecution the believers were receiving teaching and training from the apostles; now they were ready to move out. It took the persecution to make them do it, but move out they did (cf. Rom. 8: 28). (Stanley M. Horton, Acts, Kindle Locations 3551-3553)
The results of the persecution were in contradiction to Saul’s intentions. The first missionary advance of the Church came about not by apostolic authority or decree and not by a careful plan (as did other later advances), but spontaneously and through suffering. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 91)
- As scattering led to planting.
(Psalm 126:6; Hosea 10:12; Matthew 13:1-58; Luke 8:11; Galatians 6:7-8)
There are different words for “scattered” in Greek. One means dispersed so that the item is gone from that point on, like scattering a person’s ashes on the ocean’s waves. That is not the word used here in verses 1 and 4. The word used here means scattered in order to be planted. It is exactly like the Hebrew word Jezreel, meaning “scattered” but also “planted.” It is what God did with Israel, scattering the Jews throughout the world because of their sin; but he also brought them back and planted them in their land. The disciples were scattered as a result of the persecution. But all the leaders did by scattering the disciples was to plant them in the places to which they had been scattered, for there they “preached the word” (v. 4). (James Montgomery Boice, Acts, 133)
- As planting led to harvesting.
(Matthew 9:37; Mark 4:8; Luke 10:2; John 4:35; 1 Corinthians 15:36-38; 2 Corinthians 9:6)
From a human perspective, this was a dreadful turn of events; from a divine perspective, it produced a far greater good. (Grant R. Osborne, Life application Bible Commentary: Acts, 131)
Persecution does to the church what wind does to seed: it scatters it and only produces a greater harvest. (Warren Wiersbe, The Wiersbe Bible Commentary, 347)
Conclusion… How might this text serve to encourage, bolster, and challenge our faith today?
A. As we trust God to redeem our suffering for his greater purpose and mission.
(Matthew 5:10; John 15:18; Romans 5:3-5; 8:18, 28; 2 Corinthians 12:10; 2 Timothy 3:12; 1 Peter 3:17; 4:12-14; 5:10)
Before the acorn can bring forth the oak, it must become itself a wreck. No plant ever came from any but a wrecked seed. (Hannah Whitall Smith, Living in the Sunshine, 104)
The men of the Sanhedrin may have silenced one voice with the stoning of Stephen, but they have set events in motion that will transform the world. God always turns persecution into greater propagation of the gospel. He uses opposition to advance His cause. (Ray C. Stedman, God’s Unfinished Book: Acts, 109)
B. As we seek to grow where we are planted.
(Matthew 5:6; Ephesians 4:15-16; Philippians 1:6; Colossians 1:9-10; 2 Peter 1:5-8; 3:18)
If we be like trees planted by the rivers of water, bringing forth our fruit in our season, it is not because we were naturally fruitful, but because of the rivers of water by which we were planted. It is Jesus that makes us fruitful. (Charles Spurgeon, “The Incarnation and Birth of Christ” sermon, 1855)
The early church spread the faith not through professional clergy but through the laity. (R.C. Sproul, Acts, 114)
Wherever the gospel goes, there is liberty. (Ray C. Stedman, God’s Unfinished Book: Acts, 111)
The gospel of Jesus Christ is much more than an idea. The gospel is “the power of God to salvation for everyone who believes” (Rom. 1:16 nkjv). It is God’s “dynamite” for breaking down sin’s barriers and setting the prisoners free. (Warren Wiersbe, The Wiersbe Bible Commentary, 347)
C. As we seek and leverage opportunities to participate in the harvest.
(Ecclesiastes 11:4; Matthew 9:37; Luke 10:2; John 4:35; 2 Corinthians 9:10; Galatians 6:9)
The believers in Jerusalem were scattered abroad much in the way a sower would scatter seed. And, like scattered seed, they reproduced the Christian life wherever they went. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 90)
The apostles were not dispersed. Those who fled the city were plain—vanilla Christians like you and me. Yet even ordinary Christians possess the gifts of the Spirit. These believers might never have discovered their gifts if they hadn’t been driven out by persecution. So God used the pressure of persecution to unleash spiritual gifts of evangelism, witnessing, helps, wisdom, knowledge, teaching, and all the other gifts the Spirit has given. When we find ourselves being attacked for our faith, we should allow God to transform our persecution into greater proclamation of His truth. (Ray C. Stedman, God’s Unfinished Book: Acts, 110)
Gospel Application…
If you are in Christ, you have been called to join in the mission of His kingdom wherever you are. You are his chosen means by which the hope of Jesus spreads.
(Matthew 28:18-20; Mark 16:15; Romans 10:10-17; Philippians 2:13; 1 Peter 3:15)
One filled with joy preaches without preaching. (Mother Teresa, Contemplative in the Heart of the World, 63)
God in His grace had built a bridge between two estranged peoples and made the believers one in Christ, and soon He would extend that bridge to the Gentiles and include them as well. Even today, we need “bridge builders” like Philip, men and women who will carry the gospel into pioneer territory and dare to challenge ancient prejudices. (Warren Wiersbe, The Wiersbe Bible Commentary, 348)
Spiritual Challenge Questions…
Reflect on these questions in your time with the Lord this week, or discuss with a Christian family member or Life Group.
- If you are a Christian, in what ways are you involved in the mission Jesus has given you?
- Wherever you find yourself, have you considered yourself planted in that place by God? How might that perspective influence your interactions with others?
- Have you ever felt persecuted for something you believe? How did you respond? What did it cause you to do, consider, or reconsider?
- What opportunities might you have in your life to share the good news of Jesus with others?
- Knowing Christian persecution is still a reality, how might you pray for your brothers and sisters in Christ around the world experiencing it?
Quotes to note…
The furious attempt to destroy the Church led directly to its rapid propagation. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 90)
Preaching Christ is not preaching about Him; it is introducing a Friend who has changed our lives. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 152)
When God’s opponents put up roadblocks, He uses those roadblocks to create detours and produce even more ministry. (Ray C. Stedman, God’s Unfinished Book: Acts, 110)
Paul knew that the execution of Stephen was unjust. Paul knew that the execution was against the Law of Moses, of which he was an expert. Yet he let it happen. That is our introduction to this man. He almost certainly at this time in his life thought that he was doing the right thing, just as many people today believe that women ought to have the right to kill their own babies. (R.C. Sproul, Acts, 111)
Luke begins his description of this evangelistic expansion with 8:4, one of the most glorious verses in all of Scripture. Those who left Jerusalem, fearing for their lives, did not move into secret caves to guard their lives. They continued to risk their lives, as they preached the word wherever they went. (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition)
Demons, or evil spirits, are ruled by Satan. Most scholars believe that they are fallen angels who joined Satan in his rebellion against God and who, in some cases, may cause a person to be mute, deaf, blind, or insane. Demons also tempt people to sin. Although demons can be powerful, they are not omnipotent or omniscient and cannot be everywhere at once. Demons are real and active, but Jesus has authority over them, and he gave this same authority to his followers. (Grant R. Osborne, Life application Bible Commentary: Acts, 136)
As a result of the persecution that began with the martyrdom of Stephen, the gospel was carried beyond the confines of Jerusalem, in initial fulfillment of Jesus’ directive in 1:8: “And you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 353)
The book of Acts and the Epistles give sufficient data for a sketch of Saul’s early life. He was born in Tarsus in Cilicia (Acts 22:3), a “Hebrew of the Hebrews” (see 2 Cor. 11:22; Phil. 3:5), the “son of a Pharisee” (Acts 23:6), and a Roman citizen (Acts 16:37; 22:25–28). He was educated in Jerusalem by Gamaliel (Acts 22:3) and became a devoted Pharisee (Acts 26:4–5; Phil. 3:5). Measured by the law, his life was blameless (Phil. 3:6). He was one of the most promising young Pharisees in Jerusalem, well on his way to becoming a great leader for the Jewish faith (Gal. 1:14). (Warren Wiersbe, The Wiersbe Bible Commentary, 347)
The moment a person turns his life over to Christ, he or she is free of one set of problems and inherits another. He or she now must face living the new life in an evil world. For that we need the power of the name of Jesus. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 152)
It is told that once a slanderous accusation was levelled against Plato. His answer was, “I will live in such a way that all men will know that it is a lie.” (William Barclay, The Acts of the Apostles, 63)
Much of Acts is a profile of this man, Paul—of his life, his ministry, his suffering, and his faithfulness to his Master. When we first meet him here in Acts, however, we do not meet the greatest pastor, the greatest missionary, the greatest evangelist, or the greatest man. We meet the early church’s public enemy number one. We meet a man filled with hostility and hatred toward Christ and Christ’s church, a man whose consuming passion was to eradicate Christianity from the face of the earth. (R.C. Sproul, Acts, 109-110)
Because Saul’s father was a Roman citizen, Saul was born a free man, and he inherited that citizenship from his father. Tarsus was at the extreme southeastern tip of Asia Minor, close to Antioch, just a little bit north of Jerusalem. Tarsus was on the trade routes, where all merchandise moved from Europe and Asia south through the Middle East, down into Africa, and back. (R.C. Sproul, Acts, 110)
In antiquity Tarsus was one of the wealthiest cities of that region. Tarsus had the largest university in the world at that time, bigger than the universities in Athens and Alexandria. Tarsus was a cosmopolitan city, a city in which merchants, scholars, intellectuals, and travelers from all over the world mingled. (R.C. Sproul, Acts, 110)
As we study the rest of the book of Acts—the activities of the Apostles, especially Paul—let us never forget his starting place, the kind of a man he was before the Lord of glory touched his soul and transformed him to the greatest Christian the church has ever known. (R.C. Sproul, Acts, 112)
We do not know why the Apostles stayed in Jerusalem, but we know that they did while the rest of the people of God went to the various regions outside Jerusalem. (R.C. Sproul, Acts, 114)
What were the hurdles for the church? • Ministering for the first time to Samaritans (8:5-25) • Ministering for the first time to Gentiles who had become proselytes (8:26-39) • Ministering for the first time to God-fearing Gentiles (10:1–11:18) • Ministering for the first time to pagan Gentiles (11:20-26) (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition.
We don’t want to sling mud at the early church. But, even in the power of the Spirit, its members experienced some disagreement. There were varying opinions on how far the new faith should venture from its traditional basis in Judaism. (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition.
Who were the Samaritans? They were a people of mixed blood, descendants of Jews (those who had lived there since the days of Joshua) and people of other nationalities. When the Assyrians had ruled the region, they had purposely moved groups of people far from their homes in an attempt to break down ethnic loyalties. Groups which the Assyrians moved into Samaria intermarried with Jews from the area. The Samaritans were the result. (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition.
Disputes between Jews and Samaritans went back as far as Nehemiah’s time. (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition.
The gap between Jews and Samaritans widened during the intertestamental period. During that time, the Samaritans had built their own temple. They had also been more open to the process of Hellenization (see commentary on Acts 6:1-7). Thus, by the time of Jesus, common thought said, “Jews do not associate with Samaritans” (John 4:9c). (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition.
After the martyrdom of Stephen, the Jews stepped up their persecution of the followers of Christ. The man introduced as Saul (8:1) proved to be a major leader in this widespread campaign of intolerance and terror. (Grant R. Osborne, Life application Bible Commentary: Acts, 131)
A comparison of Stephen and Philip provides a beautiful reminder that God uses his servants how and how long he sees fit. (Grant R. Osborne, Life application Bible Commentary: Acts, 131)
The opening verse of this chapter adds the information about Saul’s current attitude: he was not just there by accident or just passing by. He was there, giving approval to his [Stephen’s] death. (Grant R. Osborne, Life application Bible Commentary: Acts, 131-132)
This is the second step of the Gentile mission in Acts 1:8—“to Samaria.” (Grant R. Osborne, Life application Bible Commentary: Acts, 134)
Israel had been divided into three main regions—Galilee in the north, Samaria in the middle, and Judea in the south. The city of Samaria (in the region of Samaria) had been the capital of the northern kingdom of Israel in the days of the divided kingdom, before it was conquered by Sargon of Assyria in 722 B.C. During that war, Sargon had taken many captives, leaving only the poorest people in the land and resettling it with foreigners. These foreigners had intermarried with the Jews who were left, and the mixed race became known as Samaritans. (Grant R. Osborne, Life application Bible Commentary: Acts, 135-136)
During the time of Alexander the Great, the Samaritans built their own temple on Mount Gerazim. The Samaritans were considered half-breeds and religious apostates by the “pure” Jews in the southern kingdom of Judah, and the two groups hated each other. But Jesus went into Samaria (John 4), and he commanded his followers to spread the gospel there (1:8). (Grant R. Osborne, Life application Bible Commentary: Acts, 136)
Christ had promised his followers that living for him would lead to trouble (see Luke 21:12-19). This is still true. If we boldly live out our faith, the light of our lives will expose the sinfulness of others. Our words of truth will pierce their souls. Some will be convicted and yield to the leading of the Spirit. Others will become angry and hardened in their hatred of the truth. (Grant R. Osborne, Life application Bible Commentary: Acts, 132)
Philip the deacon (6: 5; 21: 8) is chosen as this example, not because what happened in Samaria was greater than what happened elsewhere, but because of the lessons learned there and because Samaria was next in line in the commission given in Acts 1: 8. Samaria was important, too, because the Spirit broke down another barrier there. Samaritans were descended from those of the ten northern tribes who had intermarried with people the Assyrians brought in after they captured Samaria in 722 B.C. At first, they had worshiped the Lord plus other gods (2 Kings 17: 24– 41). Later they also built a temple on Mount Gerizim. But about 128 B.C. the Jews under King John Hyrcanus went up and destroyed that temple and forced the Samaritans to give up their idolatry. In New Testament times the Samaritans followed the law of Moses much as the Jews did, but said sacrifices must be made on Mount Gerizim instead of at the Jerusalem temple (John 4: 20). (Stanley M. Horton, Acts, Kindle Locations 3693-3700)
There is a close connection between Philip (ch. 8) and Stephen (chs. 6-7) because both belonged to the Seven (6:5). Even the order of their two names in 6:5 is followed in the sequence of the narrative in 6:8-8:40. (John F. Walvoord, The Bible Knowledge Commentary, New Testament, 371)
The fact that all the Jerusalem believers except the apostles were scattered throughout Judea and Samaria was God’s method of fulfilling the mandate of 1:8. The word “scattered” (diesparlsan), also used in 8:4, comes from the verb speiro, used to refer to sowing seed (Matt. 6:26; 13:3-4, 18; 25:24, 26; Luke 8:5; 12:24; etc.) This statement also prepares the way for the ministry of Philip in Samaria (Acts 8:4-25). (John F. Walvoord, The Bible Knowledge Commentary, New Testament, 372)
The word for “destroy” (elymaineto, used only here in the NT) appears in the Septuagint in Psalm 79:13 (80:13 in Eng. texts) about wild boars that destroy (NIV, “ravage”) a vineyard. Saul’s zeal was so great against Christians that it was as if he were wildly raging against them (cf. Acts 9:1, 13). (John F. Walvoord, The Bible Knowledge Commentary, New Testament, 372)
Stephen’s martyrdom together with the ensuing persecution of the church confirmed Israel’s unbelief and her obstinate refusal to accept Jesus as her Redeemer. (John F. Walvoord, The Bible Knowledge Commentary, New Testament, 372)
8:6-7. Philip’s proclamation of Christ was confirmed by miraculous signs (slmeia; cf. v. 13) so that they all paid close attention to what he said. (John F. Walvoord, The Bible Knowledge Commentary, New Testament, 372)
Taken in the broader context of Luke’s presentation, we should probably understand the persecution recorded here as directed primarily against the Hellenistic Christians of Jerusalem rather than chiefly against the whole church (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 353)
With the martyrdom of Stephen, the Christians of Jerusalem learned the bitter lesson that to espouse a changed relationship to the land, the law, and the temple was (1) to give up the peace of the church and (2) to abandon the Christian mission to Israel (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 353)
Historically, the movement of the gospel into Samaria following directly on the heels of the persecution of Hellenistic Jewish Christians in Jerusalem makes a great deal of sense. Doubtless a feeling of kinship was established between the formerly dispossessed Samaritans and the recently dispossessed Christian Hellenists because of Stephen’s opposition to the mentality of mainstream Judaism and its veneration of the Jerusalem temple-an opposition that would have facilitated a favorable response to Philip and his message in Samaria (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 355)
Animosity between Judeans and Samaritans stemmed from very early times and fed on a number of incidents in their respective histories. The cleavage began in the tenth century B.C. with the separation of the Ten Tribes from Jerusalem, Judah, and Benjamin in the disruption of the Hebrew monarchy after Solomon’s death. It became racially fixed with Sargon’s destruction of the city of Samaria in 722 B.C. and the Assyrians’ policy of deportation and mixing of populations. It was intensified in Judean eyes by the Samaritans’ opposition to the rebuilding of the Jerusalem temple in the fifth century (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 357)
[Stephen’s] death, however, was the signal for an immediate campaign of repression against the Jerusalem church. If we read the present paragraph in its wider context, we may conclude that it was the Hellenists in the church (the group in which Stephen had been a leader) who formed the main target of attack,and that it was they for the most part who were compelled to leave Jerusalem. (F.F. Bruce, The New International Commentary on the New Testament: Acts, 187)
Between the populations of Judaea and Samaria there was a long-standing cleavage, going back to the isolation of Judah from the other tribes of Israel in the settlement period (cf. Deut. 33:7). This cleavage found notable expression in the disruption of the Hebrew monarchy after Solomon’s death (c. 930 B.C.). In spite of attempts to effect a reconciliation in postexilic times, the cleavage was widened when the Samaritans were refused a share in the rebuilding of the Jerusalem temple and erected a rival temple on their sacred hill Gerizim. The temple on Gerizim was destroyed by the Hasmonaean ruler John Hyrcanus I (134–104 B.C.) when he conquered Samaria and added it to his own realm. With the Roman conquest of Palestine in 63 B.C., the Samaritans were liberated from Judaean domination, but the New Testament and the writings of Josephus bear ample witness to the unfriendly relations which persisted between the two groups. It was thus a bold movement on Philip’s part to preach the gospel to the Samaritans. (F.F. Bruce, The New International Commentary on the New Testament: Acts, 189)
Philip’s ministry was marked by works of exorcism and healing so striking that great numbers believed his message and were filled with rejoicing. As usual in the record of Acts, the beneficiaries of the works of healing were paralytics and lame people. As in the ministry of Jesus himself and of his apostles, so in the ministry of Philip these works of mercy and power were visible “signs” confirming the message that he proclaimed. (F.F. Bruce, The New International Commentary on the New Testament: Acts, 190)
Saul’s plan had backfired. He had hoped that Stephen’s execution would frighten the followers of Jesus into silence and subservience. Instead, it scattered the fire of the faith. A Jerusalem-based sect of Judaism was pressed out into the very areas of Judea and Samaria where the Lord said they would be witnesses. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 150)
Philip had a three-point message which brought about three great results. He preached Christ, the kingdom of God, and the name of Jesus Christ. This brought about conversion, new life in Christ, and miracles of healing and liberation from possession of evil spirits and sickness. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 151)
We do not preach Christ in a vacuum. We call people into a personal relationship with Christ and then into a movement. People flounder without a kingdom call and purpose. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 152)
Chapter 8 is an important chapter in the history of the Church. The Church began by being a purely Jewish institution. Acts 6 shows the first murmurings of the great debate about the acceptance of the Gentiles. Stephen had had a mind far above national delimitations. Chapter 8 shows the Church reaching out. Persecution scattered the Church abroad and where they went they took their gospel. (William Barclay, The Acts of the Apostles, 62)
The fact that Philip preached there and that the message of Jesus was given to these people shows the Church all unconsciously taking one of the most important steps in history and discovering that Christ is for all the world. (William Barclay, The Acts of the Apostles, 65)
We must note what Christianity brought to these people, (i) It brought the story of Jesus, the message of the love of God in Jesus Christ, (ii) It brought healing. Christianity has never been a thing of words only, (iii) It brought, as a natural consequence, a joy that the Samaritans had never known before. It is a counterfeit Christianity which brings an atmosphere of gloom; the real thing radiates joy. (William Barclay, The Acts of the Apostles, 65)
The murder of Stephen unleashes an onslaught of persecution. After spilling Stephen’s blood, the persecutors demand more blood. It’s like a feeding frenzy of sharks once they detect blood in the water. (Ray C. Stedman, God’s Unfinished Book: Acts, 110)
In Widen, Henry David Thoreau observed, “The mass of men lead lives of quiet desperation.” It’s true. Walk on any city street, and look around at the people who pass by. You’ll see great loneliness, emptiness, and depression everywhere you look. But when the truth of God breaks through, people are filled with joy! Their circumstances may not change. They don’t suddenly go from poverty to riches. But their hearts swell with joy. The gospel is good news of great joy. (Ray C. Stedman, God’s Unfinished Book: Acts, 111)
Stephen’s execution was like “the shot heard around the world,” or at least in the greater Jerusalem area. The interesting thing is that God had to to use persecution to blast the church out of its rut. (Donald Grey Barnhouse, Acts, 71)
As we move from Acts 7 to Acts 8 we find that Stephen’s killing was the Signal for a widespread outbreak of persecution against many. It was led by Saul, who was present at Stephen’s stoning (Acts 7:58) and gave approval to his death (Acts 8:1). There had been persecution already. The apostles had been beaten because they had refused to remain silent about the person and work of their Master. But that earlier persecution was against the apostles only, and here for the first time we find persecution not only of the leaders but also of the membership of the church at large. (James Montgomery Boice, Acts, 131)
Verse 3 says, “Saul began to destroy the church.” Other versions say he “ravaged” it. The tense of that verb, whether “ravage” or “destroy,” is imperfect, which means that he ravaged it and kept on ravaging it. (James Montgomery Boice, Acts, 132)
Through the end of Acts 7, Luke has described the preaching of the gospel in Jerusalem. It had been effective. Thousands had believed. In fact, others had flocked into the city to be with the apostles and experience the healings that were taking place. Now, beginning with chapter 8, the gospel expands to Samaria, and Philip becomes the instrument of the first great missionary outreach. (James Montgomery Boice, Acts, 133)