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1 And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles. 2 And devout men carried Stephen to his burial, and made great lamentation over him. 3 As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison. 4 Therefore they that were scattered abroad went every where preaching the word. 5 Then Philip went down to the city of Samaria, and preached Christ unto them. 6 And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. 7 For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. 8 And there was great joy in that city. 9 But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: 10 To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. 11 And to him they had regard, because that of long time he had bewitched them with sorceries. 12 But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. 13 Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. 14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) 17 Then laid they their hands on them, and they received the Holy Ghost. 18 And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, 19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. 20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. 21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. 22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. 23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. 24 Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. 25 And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans. 26 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27 And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, 28 Was returning, and sitting in his chariot read Esaias the prophet. 29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot. 30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? 31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. 32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: 33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. 34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? 35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. 40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.
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[AD 407] John Chrysostom on Acts 8:1
“The persecution,” he says, “gained strength.” True, but especially then it delivered people who were previously possessed. For it planted miracles like forts among them. Even the death of Stephen did not quench their rage, but rather increased it. It dispersed the teachers, so that the discipleship became greater. There was joy, although there had been great lamentation. Note again the good: the malady lasted long enough, but it was this man who brought them deliverance.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 18
[AD 407] John Chrysostom on Acts 8:1-25
"And Saul was consenting unto his death." Hereupon arises a persecution, and it becomes a great one. "And at that time there was a great persecution against the Church which was at Jerusalem. And they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles." [Acts 8:1] Mark how once more God permits temptations to arise; mark, and well observe, how the events are ordered by Divine Providence. They were admired because of the signs: being scourged, they were none the worse for it: (some) were ordained in the matter of the widows : the word increased: once more, God permits a great hindrance to arise. And a persecution of no ordinary kind ["and they were all scattered," etc.]; for they feared their enemies, now become more daring: and at the same time it is shown that they were but men, these that were afraid, that fled. For, that you may not say after these things that by grace alone they effected (what they did), they were also persecuted, and themselves became more timorous, while their adversaries were more daring. "And were all scattered abroad," it says, "except the Apostles." But this was divinely ordered, so that they should no longer all sit there in Jerusalem. "And devout men," it says, "carried Stephen to his burial, and made great lamentation over him." [Acts 8:2] If they were "devout," why did they "make great lamentation over him?" They were not yet perfect. The man was gracious and amiable: this also shows that they were men — not their fear alone, but their grief and lamentation. Who would not have wept to see that mild, that lamb-like person stoned, and lying dead? Fit eulogy to be spoken over his grave has the Evangelist recorded, in this one speech, "Lay not this sin to their charge."— "And made," he says, "great lamentation over him."— But let us look over again what has been said.

He mentions the cause of his (angelic) appearance Recapitulation, 7:54; 8:2; "But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God." And when he said, "I see the heavens opened, they stopped their ears, and ran upon him with one accord." (v. 56, 57.) And yet in what respect are these things deserving of accusation? "Upon him," the man who has wrought such miracles, the man who has prevailed over all in speech, the man who can hold such discourse! As if they had got the very thing they wanted, they straightway give full scope to their rage. "And the witnesses," he says, "laid down their clothes at the feet of a young man, whose name was Saul." [Acts 7:58] Observe how particularly he relates what concerns Paul, to show you that the Power which wrought in him was of God. But after all these things, not only did he not believe, but also aimed at Him with a thousand hands: for this is why it says, "And Saul was consenting unto his death."— And this blessed man does not simply pray, but does it with earnestness: "having kneeled down." Mark his divine death! So long only the Lord permitted the soul to remain in him. "And having said this, he fell asleep." [Acts 7:60]— And they were all scattered abroad throughout the region of Judea and Samaria. [Acts 8:1] And now without scruple they had intercourse with Samaria, whereas it had been said to them, "Go not into the way of the Gentiles" "and into any city of the Samaritans enter ye not." [Matthew 10:5] "Except the Apostles," it says: they, in this way also, wishing to win the Jews — but not to leave the city — and to be the means of inspiring others with boldness.

"As for Saul, he made havoc of the Church, entering into every house, and haling men and women committed them to prison." [Acts 8:3] Great was his frenzy: that he was alone, that he even entered into houses: for indeed he was ready to give his life for the Law. "Haling," it says, "men and women:" mark both the confidence, and the violence, and the frenzy. All that fell into his hands, he put to all manner of ill-treatment: for in consequence of the recent murder, he was become more daring. "Therefore they that were scattered abroad went everywhere preaching the word. Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spoke, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria." [Acts 8:4-9] Observe another trial, this affair of Simon. "Giving out," it says, "that he was himself some great one. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they had come down, prayed for them, that they might receive the Holy Ghost." [Acts 8:10-15] And (yet) great signs had been done: how then had they not received the Spirit? They had received the Spirit, namely, of remission of sins: but the Spirit of miracles they had not received. "For as yet He was fallen upon none of them: only they were baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost." (v. 16, 17.) For, to show that this was the case, and that it was the Spirit of miracles they had not received, observe how, having seen the result, Simon came and asked for this. "And when Simon saw that through laying on of the Apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost." (v. 18, 19.)

"The persecution," say you, "gained strength." True, but at that very time to men possessed before (by a hostile power) it brought deliverance. For it planted the miracles like a stronghold, in the heart of the enemy's country.— Not even the death of Stephen quenched their rage, nay, increased it rather: it scattered wide the teachers, so that the greater became the discipleship.— "And there was joy." And yet there had been "great lamentation:" true; but mark again the good — "Of a long time" was the malady, but this man brought them deliverance.— And how came he to baptize Simon also? Just as Christ chose Judas. — And "beholding the signs" which he did, forasmuch as the others did not receive the (power of working) signs, he dared not ask for it.— How was it then that they did not strike him dead, as they did Ananias and Sapphira? Because even in the old times, he that gathered sticks (on the sabbath-day) was put to death as a warning to others [Numbers 15:32] and in no other instance did any suffer the same fate. So too on the present occasion, "Peter said to him, Your money perish, because you have imagined that the gift of God is to be purchased with money."— [Acts 8:20] Why had not these received the Holy Ghost, when baptized? Either because Philip kept this honor for the Apostles; or, because he had not this gift (to impart); or, he was one of the Seven: which is rather to be said. Whence, I take it, this Philip was one of the Apostles. But observe; those went not forth: it was Providentially ordered that these should go forth and those be lacking, because of the Holy Ghost: for they had received power to work miracles, but not also to impart the Spirit to others: this was the prerogative of the Apostles. And observe (how they sent) the chief ones: not any others, but Peter [and John ]. "And when Simon," it says, "saw that through laying on of the Apostles' hands the Holy Ghost was given." He would not have said, "And having seen," unless there had been some sensible manifestation. "Then laid they their hands on them," etc. Just as Paul also did, when they spoke with tongues. [Acts 19:6] Observe the execrable conduct of Simon. "He offered money," with what object? And yet he did not see Peter doing this for money. And it was not of ignorance that he acted thus; it was because he would tempt them, because he wished to get matter of accusation against them. And therefore also Peter says, You have no part nor lot in this matter, for your heart is not right before God "because you have thought," etc. [Acts 8:21] Once more he brings to light what was in the thoughts, because Simon thought to escape detection. "Repent therefore of this your wickedness and pray God, if perhaps the thought of your heart may be forgiven you. For I perceive the bond of inquity. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which you have spoken come upon me." [Acts 8:22-24] Even this he did only formally, as words of course, when he ought to have wept and mourned as a penitent. "If perchance it may be forgiven you." Not as though it would not have been pardoned, had he wept, but this is the manner of the Prophet also, to denounce absolutely, (ἀ παγορεύειν) and not to say, "Howbeit, if you do this, your sin shall be forgiven," but that in any wise the punishment shall take effect.

(a) "Therefore they that were scattered abroad, went everywhere, preaching the word." But I would have you admire how even in a season of calamity they neglected not the preaching. "Hearing and seeing the miracles which he did." Recapitulation, Acts 8:4-6] Just as in the case of Moses by contrast (with the magicians) the miracles were evident miracles, so here also. There was magic, and so these signs were manifest. (b) "For unclean spirits came out of many that were possessed with them" [Acts 8:7]; for this was a manifest miracle:— not as the magicians did: for the other (Simon), it is likely, bound (men with spells) —"and many," it says, "that were palsied and lame were healed." There was no deceit here: for it needed but that they should walk and work. "And to him they all gave heed, saying, This (man) is the Power of God." [Acts 8:10] And that was fulfilled which was spoken by Christ, "There shall come false Christs and false Prophets in My name."— [Matthew 24:24] "And to him they had regard, because that of long time he had bewitched them with sorceries." [Acts 8:11] (a) And yet there ought to have been not one demoniac there, seeing that of a long time he had been bewitching them with sorceries: but if there were many demoniacs, many palsied, these pretences were not truth. But Philip here by his word also won them over, discoursing concerning the kingdom of Christ. [Acts 8:12] "And Simon," it says, being baptized, continued with Philip [Acts 8:13]: not for faith's sake, but in order that he might become such (as he). (b) But why did they not correct him instantly? They were content with his condemning himself. For this too belonged to their work of teaching (τἥς διδασκαλίας). But when he had not power to resist, he plays the hypocrite, just as did the magicians, who said, "This is the finger of God." And indeed that he might not be driven away again, therefore he "continued with Philip," and did not part from him. "And when the Apostles which were at Jerusalem," etc. (v. 13, 14.) See how many things are brought about by God's Providence through the death of Stephen! (a) "But they," it says, "having come down, prayed for them that they might receive the Holy Ghost: for as yet He was fallen upon none of them. Then laid they their hands upon them, and they received the Holy Ghost." [Acts 8:15-17] Do you see that it was not to be done in any ordinary manner, but it needed great power to give the Holy Ghost? For it is not all one, to obtain remission of sins, and to receive such a power. (b) By degrees it is, that those receive the gift. It was a twofold sign: both the giving to those, and the not giving to this man. Whereas then this man ought, on the contrary, to have asked to receive the Holy Ghost, he, because he cared not for this, asks power to give It to others. And yet those received not this power to give: but this man wished to be more illustrious than Philip, he being among the disciples! (a) "He offered them money." (v. 18, 19.) What? Had he seen the others doing this? Had he seen Philip? Did he imagine they did not know with what mind he came to them? (b) "Your money with you to perdition" [Acts 8:20]: since you have not used it as it ought to be used. These are not words of imprecation, but of chastisement. "To you," he says, be it (to you): being such. As if one should say, Let it perish along with your purpose. Have you so mean conceptions of the gift of God, that you have imagined it to be altogether a thing of man? It is not this. (a) Wherefore also Peter well calls the affair a gift: "You have thought that the gift of God may be purchased with money." Do you observe how on all occasions they are clean from money? "For your heart is not right in the sight of God." [Acts 8:21] Do you see how he does all of malice? To be simple, however, was the thing needed. (b) For had it been done with simplicity, he would have even welcomed his willing mind. Do you see that to have mean conceptions of great things is to sin doubly? Accordingly, two things he bids him: "Repent and pray, if haply the thought of your heart may be forgiven you." [Acts 8:22] Do you see it was a wicked thought he had entertained? Therefore he says, "If haply it may be forgiven you:" because he knew him to be incorrigible. (a) "For I perceive that you are in the gall of bitterness, and in the bond of iniquity." [Acts 8:23] Words of exceeding wrath! But otherwise he did not punish him: that faith may not thereafter be of compulsion; that the matter may not seem to be carried ruthlessly; that he may introduce the subject of repentance: or also, because it suffices for correction to have convicted him, to have told him what was in his heart, to have brought him to confess himself overcome (ὅ τι ἐ& 128·λω). For that he says, "Pray ye for me," is a confession that he has done wrong. Observe him, what a miscreant he is; when he was convicted, then he believed: when again he was convicted, then he became humble. "Seeing his miracles," ["he was amazed," and came over.] He thought to be able to escape detection: he thought the thing was an art: but when he had not power to defeat (ἑ λεἵν) the Apostles, * * *. (b) Again, he fears the multitude, and is afraid to deny it; and yet he might have said, I did not know: I did it in simplicity: but he was struck with dismay first by the former circumstance, that he was overcome (ὅ τι ἐ& 128·λω), by the miracles and secondly by this, that his thoughts are made manifest. Therefore he now takes himself a long wayoff, to Rome, thinking the Apostle would not soon come there.

And they, when they had testified, and preached the word of the Lord, returned to Jerusalem. [Acts 8:25] "Testified," probably because of him (Simon), that they may not be deceived; that thenceforth they may be safe. "Having preached," it says, "the word of the Lord, they returned to Jerusalem." Why do they go there again where was the tyranny of the bad, where were those most bent upon killing them? Just as generals do in wars, they occupy that part of the scene of war which is most distressed. "And preached the Gospel in many villages of the Samaritans." Observe them again, how they do not (προηγουμένως) of set purpose come to Samaria, but driven by stress of persecution, just as it was in the case of Christ; and how when the Apostles go there, it is to men now believers, no longer Samaritans. "But when the Apostles," it says, "which were at Jerusalem heard this, they sent unto them Peter and John. Sent" them, again, to rid them of magic. And besides, (the Lord) had given them a pattern at the time when the Samaritans believed. "And in many villages," it says, "of the Samaritans, they preached the Gospel." [John 4:39] Observe how actively employed even their journeys were, how they do nothing without a purpose.

Such travels should we also make. And why do I speak of travels? Many possess villages and lands, and give themselves no concern, nor make any account of this. That baths may be provided, their revenues increased, courts and buildings erected, for this they take plenty of pains: but for the husbandry of souls, not so. When you see thorns — answer me — you cut them up, you burn, you utterly destroy them, to rid your land of the hurt thence arising. And do you see the laborers themselves overrun with thorns, and dost not cut them up, and are you not afraid of the Owner Who shall call you to account? For ought not each individual believer to build a Church, to get a Teacher, to cooperate (συναί· ρεσθαι) (with him), to make this above all his object, that all may be Christians? Say, how is it likely your laborer should be a Christian, when he sees you so regardless of his salvation? You can not work miracles, and so convert (πεῖσαι) him. By the means which are in your power, convert him; by kindness, by good offices, by gentleness, by courting (κολακεί& 139·) him, by all other means. Market-places, indeed, and baths, the most do provide; but no Churches: nay, sooner everything than this! Wherefore I beseech and implore, as a favor I entreat, yea as a law I lay it down, that there be no estate to be seen destitute of a Church. Tell not me, There is one hard by; there is one in the neighboring properties; the expense is great, the income not great. If you have anything to expend upon the poor, expend it there: better there than here. Maintain a Teacher, maintain a Deacon, and a sacerdotal body complete. As by a bride, whether a wife whom you take, or a daughter whom you give in marriage, so act by the Church: give her a dowry. So shall your estate be filled with blessing. For what shall not be there of all that is good? Is it a small thing, tell me, that your wine-press should be blessed; a small thing, tell me, that of your fruits God is the first to taste, and that the first fruits are there (with Him)? And then even for the peace of the laboring people this is profitable. Then as one whom they must respect, there will be the presbyter among them and this will contribute to the security of the estate. There will be constant prayers there through you (infra, note 1, p. 119) hymns and Communions through you; the Oblation on each Lord's Day. For only consider what a praise it will be, that, whereas others have built splendid tombs, to have it said hereafter: "Such a one built this," you have reared Churches! Bethink you that even until the coming of Christ you shall have your reward, who hast reared up the altars of God.

Suppose an Emperor had ordered you to build a house that he might lodge there, would you not have done everything to please him? And here now it is palace of Christ, the Church, the Church which you build. Look not at the cost, but calculate the profit. Your people yonder cultivate your field: cultivate thou their souls: they bring to you your fruits, raise thou them to heaven. He that makes the beginning is the cause of all the rest: and you will be the cause that the people are brought under Christian teaching (κατηχουμένων) both there, and in the neighboring estates. Your baths do but make the peasants less hardy, your taverns give them a taste for luxury, and yet you provide these for credit's sake. Your markets and fairs, (πανηγύρεις) on the other hand, promote covetousness. But think now what a thing it would be to see a presbyter, the moving picture of Abraham, gray-headed, girded up, digging and working with his own hands? What more pleasant than such a field! Their virtue thrives. No intemperance there, nay, it is driven away: no drunkenness and wantonness, nay, it is cast out: no vanity, nay, it is extinguished. All benevolent tempers shine out the brighter through the simplicity of manners. How pleasant to go forth and enter into the House of God, and to know that one built it himself: to fling himself on his back in his litter, and after the bodily benefit of his pleasant airing, be present both at the evening and the morning hymns, have the priest as a at his table, in associating with him enjoy his benediction, see others also coming there! This is a wall for his field, this its security. This is the field of which it is said, "The smell of a full field which the Lord has blessed." [Genesis 27:27] If, even without this, the country is pleasant, because it is so quiet, so free from distraction of business, what will it not be when this is added to it? The country with a Church is like the Paradise of God. No clamor there, no turmoil, no enemies at variance, no heresies: there you shall see all friends, holding the same doctrines in common. The very quiet shall lead you to higher views, and receiving you thus prepared by philosophy, the presbyter shall give you an excellent cure. For here, whatever we may speak, the noise of the market drives it all out: but there, what you shall hear, you will keep fixed in your mind. You will be quite another man in the country through him: and moreover to the people there he will be director, he will watch over them both by his presence and by his influence in forming their manners. And what, I ask, would be the cost? Make for a beginning a small house (ἐ ν τάξει ναοὕ) to serve as temple. Your successor will build a porch, his successor will make other additions, and the whole shall be put to your account. You give little, and receive the reward for the whole. At any rate, make a beginning: lay a foundation. Exhort one another, vie one with another in this matter. But now, where there is straw and grain and such like to be stored, you make no difficulty of building: but for a place where the fruits of souls may be gathered in, we bestow not a thought; and the people are forced to go miles and miles, and to make long journeys, that they may get to Church! Think, how good it is, when with all quietness the priest presents himself in the Church, that he may draw near unto God, and say prayers for the village, day by day, and for its owner! Say, is it a small matter, that even in the Holy Oblations evermore your name is included in the prayers, and that for the village day by day prayers are made unto God? — How greatly this profits you for all else! It chances that certain (great) persons dwell in the neighborhood, and have overseers: now to you, being poor, one of them will not deign even to pay a visit: but the presbyter, it is likely, he will invite, and make him sit at his table. How much good results from this! The village will in the first place be free from all evil suspicion. None will charge it with murder, with theft: none will suspect anything of the kind.— They have also another comfort, if sickness befall, if death.— Then again the friendships formed there by people as they go side by side (to and from the Church) are not struck up at random and promiscuously: and the meetings there are far more pleasant than those which take place in marts and fairs. The people themselves also will be more respectable, because of their presbyter. How is it you hear that Jerusalem was had in honor in the old times above all other cities? Why was this? Because of the then prevailing religion. Therefore it is that where God is honored, there is nothing evil: as, on the contrary, where He is not honored, there is nothing good. It will be great security both with God and with men. Only, I beseech you, that you be not remiss: only may you put your hand to this work. For if he who brings out "the precious from the vile," shall be "as the mouth of God" [Jeremiah 15:19]; he who benefits and recovers so many souls, both that now are and that shall be even until the coming of Christ, what favor shall not that person reap from God! Raise thou a garrison against the devil: for that is what the Church is. Thence as from headquarters let the hands go forth to work: first let the people hold them up for prayers, and then go their way to work. So shall there be vigor of body; so shall the tillage be abundant; so shall all evil be kept aloof. It is not possible to represent in words the pleasure thence arising, until it be realized. Look not to this, that it brings in no revenue: if thou do it at all in this spirit, then do it not at all; if you account not the revenue you get thence greater than from the whole estate beside; if you be not thus affected, then let it alone; if you do not account this work to stand you more in stead than any work beside. What can be greater than this revenue, the gathering in of souls into the threshing-floor which is in heaven! Alas, that you know not how much it is, to gain souls! Hear what Christ says to Peter, "Feed My sheep." [John 21:15-17] If, seeing the emperor's sheep, or herd of horses, by reason of having no fold or stable, exposed to depredation, thou were to take them in hand, and build a fold or stables, or also provide a shepherd or herdsman to take charge of them, what would not the emperor do for you in return? Now, you gather the flock of Christ, and puttest a shepherd over them, and do you think it is no great gain you are earning? But, if for offending even one, a man shall incur so great a punishment, how can he that saves so many, ever be punished? What sin will he have thenceforth? For, though he have it, does not this blot it out? From the punishment threatened to him that offends, learn the reward of him that saves. Were not the salvation of even one soul a matter of great importance, to offend would not move God to so great anger. Knowing these things, let us apply ourselves immediately to this spiritual work. And let each invite me, and we will together help to the best of our ability. If there be three joint-owners, let them do it by each bearing his part: if but one, he will induce the others also that are near. Only be earnest to effect this, I beseech you, that in every way being well-pleasing unto God, we may attain unto the eternal blessings, by the grace and mercy of our Lord Jesus Christ with Whom to the Father and the Holy Ghost together be glory, dominion, and honor, now and ever world without end. Amen.

Source: Homily 18 on the Acts of the Apostles
[AD 735] Bede on Acts 8:1
And they were all scattered throughout the regions of Judea and Samaria. This is what the Lord Himself commanded: When they persecute you in one city, flee to another (Matt. X). For it was by His will that the occasion of tribulation became the seed-bed of the Gospel.

Source: Commentary on Acts
[AD 735] Bede on Acts 8:1
Now on that day, a great persecution arose in the Church that was in Jerusalem, and all were scattered throughout the regions of Judea and Samaria, except the apostles. If the Church was scattered, the apostles remained in Jerusalem, as Luke tells us, it is evident that he lied who, writing under the name of Melito, bishop of Asia, explains that in the second year after the Lord's ascension, all the apostles were divided to preach in their respective provinces: who all, as the death of the blessed Mother of God approached, were lifted in the clouds and snatched to Jerusalem from the places where they were preaching the word of God, and placed before the door of her house, among whom was also Paul, who, having recently converted from being a persecutor to the faith of Christ, was taken up with Barnabas into the ministry of the Gentiles. This scripture also specifically refers to the Apostle John, that at that time he preached in Ephesus: all of which openly contradicts the words of blessed Luke, who narrates that the apostles, with the other faithful driven out from Jerusalem, remained there and preached everywhere until the Church had peace through all Judea, Samaria, and Galilee. That this could not be accomplished in one year is evident to all. He also clearly indicates that Paul was not ordained with Barnabas into the ministry of the Gentiles in the second year after the Lord’s ascension, but a long time later. Moreover, let us not believe that the blessed Apostle John, to whom the Lord on the cross committed his virgin mother to a virgin, departed after one year and left her alone, and that so much time passed that she feared her body would be burned by enemies after death; and that he, after being taken up in clouds, returned to himself as if negligent or forgetful, and that she anxiously asked him, saying: "I ask you, son John, to remember the word of your master, my Lord Jesus Christ, who commended me to you. Behold, I am called to the way of all the earth. But I have heard the counsel of the Jews saying: Let us wait for the day when she who bore Jesus of Nazareth dies, and let us burn her body; therefore, my son, take care of my funeral." I have taken care to recall these things because I know some who rashly give assent to the aforesaid book against the authority of blessed Luke.

Source: Retractions on Acts
[AD 458] Theodoret of Cyrus on Acts 8:2
And yet it was the body only which was deemed proper for burial, while the soul was not buried together with the body; nevertheless the body alone was spoken of by the common name. Similarly the blessed Jacob said to his sons, “Bury me with my fathers.” He did not say, “Bury my body.”

Source: LETTER 144
[AD 735] Bede on Acts 8:2
Godly men cared for Stephen, and made great lamentation over him. This lamentation and the martyrdom of blessed Stephen is well remembered in the book of the revelation of his relics, which we have made mention of before, in which it is recounted that Gamaliel said among other things, in a vision to the presbyter Lucian: "I am Gamaliel, who raised Paul, the apostle of Christ, and taught the law in Jerusalem. Here with me in the eastern part of the tomb lies my lord Stephen, who was stoned by the Jews and the chief priests in Jerusalem for the faith of Christ outside the gate which is to the north, which leads to Cedar; where he lay cast out day and night, so that burial would not be given to him, according to the command of the impious chiefs, that his body should be consumed by wild beasts. But by God's will, not one of them touched him, neither a beast, nor a bird, nor a dog. I, Gamaliel, sympathizing with the ministry of Christ, and hastening to have a reward and part with the holy man of faith, sent by night as many as I knew who were religious and believed in Christ Jesus, living in Jerusalem among the Jews: and I encouraged them, and provided necessary supplies, and persuaded them to secretly go and carry his body with my conveyance to my village, that is, to Caphar Gamala (which means, the village of Gamaliel), twenty miles from the city; and there I made lamentation for him for forty-five days, and placed him in my new tomb in the eastern chamber, and I commanded them to give whatever was necessary for his lamentation from my resources."

Source: Retractions on Acts
[AD 407] John Chrysostom on Acts 8:3
Great was [Saul’s] frenzy: that he was alone, that he even entered into houses; for indeed he was ready to give his life for the law. “Arresting,” it says, “men and women”: mark both the confidence, and the violence and the frenzy. All that fell into his hands, he put to all manner of ill-treatment, for in consequence of the recent murder, he had become more daring.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 18
[AD 735] Bede on Acts 8:4
Therefore, those who were scattered went about evangelizing the word of God. For scattered, in Greek it is written as disseminated, that is, dispersed. For they were those of whom Isaiah spoke: All who see them will recognize them because they are the seed which the Lord has blessed, and about whom the Lord said in the parable of the Gospel: The good seed, these are the sons of the kingdom (Matthew XIII). This seed was disseminated through regions so that the harvest of faith, which began in Jerusalem, first filled Judea and Samaria, then the whole world. Finally, we read about these same scattered ones, or rather disseminated ones, in the following: that they spoke the word not only to Jews but also to Greeks, and the foundations of the nascent church in Antioch were laid nobly through them.

Source: Retractions on Acts
[AD 856] Rabanus Maurus on Acts 8:4
though scattered through fear, they were nevertheless firm in preacing the gospel.
[AD 735] Bede on Acts 8:5
But Philip went down to the city of Samaria and preached Christ to them. And he was from among the disseminated ones, who first preached Christ in Samaria, and he began through the deacon, as Christ said to the apostles: And you will be my witnesses in Jerusalem, and in all Judea and Samaria (Acts I).

Source: Retractions on Acts
[AD 1263] Hugh of Saint-Cher on Acts 8:5
He was a deacon of the same rank.
[AD 735] Bede on Acts 8:6
But the crowds paid attention to what was being said by Philip. From this chapter and from the story of the Samaritan woman, it is proven that this nation was prompt in spirit to believe.

Source: Commentary on Acts
[AD 407] John Chrysostom on Acts 8:7
for this was a manifest miracle:— not as the magicians did: for the other (Simon), it is likely, bound (men with spells)—and many, it says, that were palsied and lame were healed. There was no deceit here: for it needed but that they should walk and work. And to him they all gave heed, saying, This (man) is the Power of God.
[AD 407] John Chrysostom on Acts 8:7
For this was a manifest miracle:— not as the magicians did: for the other (Simon), it is likely, bound (men with spells)—and many, it says, that were palsied and lame were healed. There was no deceit here: for it needed but that they should walk and work.
[AD 165] Justin Martyr on Acts 8:9-24
And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius Cæsar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: — "Simoni Deo Sancto," "To Simon the holy God." And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Menander, also a Samaritan, of the town Capparetæa, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his... All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds — the upsetting of the lamp, and promiscuous intercourse, and eating human flesh — we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions.

Source: The First Apology, Chapter 26
[AD 165] Justin Martyr on Acts 8:9-24
But the evil spirits were not satisfied with saying, before Christ's appearance, that those who were said to be sons of Jupiter were born of him; but after He had appeared, and been born among men, and when they learned how He had been foretold by the prophets, and knew that He should be believed on and looked for by every nation, they again, as was said above, put forward other men, the Samaritans Simon and Menander, who did many mighty works by magic, and deceived many, and still keep them deceived. For even among yourselves, as we said before, Simon was in the royal city Rome in the reign of Claudius Cæsar, and so greatly astonished the sacred senate and people of the Romans, that he was considered a god, and honoured, like the others whom you honour as gods, with a statue. Wherefore we pray that the sacred senate and your people may, along with yourselves, be arbiters of this our memorial, in order that if any one be entangled by that man's doctrines, he may learn the truth, and so be able to escape error; and as for the statue, if you please, destroy it.

Source: The First Apology, Chapter 56
[AD 165] Justin Martyr on Acts 8:9-24
For I gave no thought to any of my people, that is, the Samaritans, when I had a communication in writing with Cæsar, but stated that they were wrong in trusting to the magician Simon of their own nation, who, they say, is God above all power, and authority, and might.

Source: Dialogue with Trypho, Chapter 120
[AD 165] Justin Martyr on Acts 8:9
After Christ’s ascension into heaven, the devils put forward certain people who said that they themselves were gods; and they were not only not persecuted by you but even deemed worthy of honors. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius Caesar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god he was honored by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome, “Simoni Deo Sancto,” “To Simon the holy god.” And almost all the Samaritans, and a few even of other nations, worship him and acknowledge him as the first god; and a woman, Helena, who went about with him at that time and had formerly been a prostitute, they say fathered this idea.

Source: The First Apology 26
[AD 200] Acts of Peter on Acts 8:9-24
Now after a few days there was a great commotion in the midst of the church, for some said that they had seen wonderful works done by a certain man whose name was Simon, and that he was at Aricia, and they added further that he said he was a great power of God and without God he did nothing. Is not this the Christ? but we believe in him whom Paul preached unto us; for by him have we seen the dead raised, and men Delivered from divers infirmities: but this man seeketh contention, we know it (or, but what this contention is, we know not) for there is no small stir made among us. Perchance also he will now enter into Rome; for yesterday they besought him with great acclamations, saying unto him: Thou art God in Italy, thou art the saviour of the Romans: haste quickly unto Rome. But he spake to the people with a shrill voice, saying: Tomorrow about the seventh hour ye shall see me fly over the gate of the city in the form (habit) wherein ye now see me speaking unto you. Therefore, brethren, if it seem good unto you, let us go and await carefully the issue of the matter. They all therefore ran together and came unto the gate. And when it was the seventh hour, behold suddenly a dust was seen in the sky afar off, like a smoke shining with rays stretching far from it. And when he drew near to the gate, suddenly he was not seen: and thereafter he appeared, standing in the midst of the people; whom they all worshipped, and took knowledge that he was the same that was seen of them the day before.

And the brethren were not a little offended among themselves, seeing, moreover, that Paul was not at Rome, neither Timotheus nor Barnabas, for they had been sent into Macedonia by Paul, and that there was no man to comfort us, to speak nothing of them that had but just become catechumens. And as Simon exalted himself yet more by the works which he did, and many of them daily called Paul a sorcerer, and others a deceiver, of so great a multitude that had been stablished in the faith all fell away save Narcissus the presbyter and two women in the lodging of the Bithynians, and four that could no longer go out of their house, but were shut up (day and night): these gave themselves unto prayer (by day and night), beseeching the Lord that Paul might return quickly, or some other that should visit his servants, because the devil had made them fall by his wickedness.

And as they prayed and fasted, God was already teaching Peter at Jerusalem of that which should come to pass. For whereas the twelve years which the Lord Christ had enjoined upon him were fulfilled, he showed him a vision after this manner, saying unto him: Peter, that Simon the sorcerer whom thou didst cast out of Judaea, convicting him, hath again come before thee (prevented thee) at Rome. And that shalt thou know shortly (or, and that thou mayest know in few words): for all that did believe in me hath Satan made to fall by his craft and working: whose Power Simon approveth himself to be. But delay thee not: set forth on the morrow, and there shalt thou find a ship ready, setting sail for Italy, and within few days I will show thee my grace which hath in it no grudging. Peter then, admonished by the vision, related it unto the brethren without delay, saying: It is necessary for me to go up unto Rome to fight with the enemy and adversary of the Lord and of our brethren...

And the brethren repented and entreated Peter to fight against Simon: (who said that he was the power of God, and lodged in the house of Marcellus a senator, whom he had convinced by his charms)...

But the brethren besought Peter to join battle with Simon and not suffer him any longer to vex the people... And Peter turned unto the people that followed him and said: Ye shall now see a great and marvellous wonder. And Peter seeing a great dog bound with a strong chain, went to him and loosed him, and when he was loosed the dog received a man's voice and said unto Peter: What dost thou bid me to do, thou servant of the unspeakable and living God? Peter said unto him: Go in and say unto Simon in the midst of his company: Peter saith unto thee, Come forth abroad, for thy sake am I come to Rome, thou wicked one and deceiver of simple souls. And immediately the dog ran and entered in, and rushed into the midst of them that were with Simon, and lifted up his forefeet and in a loud voice said: Thou Simon, Peter the servant of Christ who standeth at the door saith unto thee: Come forth abroad, for thy sake am I come to Rome, thou most wicked one and deceiver of simple souls. And when Simon heard it, and beheld the incredible sight, he lost the words wherewith he was deceiving them that stood by, and all of them were amazed...

And Simon, shrewdly beaten and cast out of the house, ran unto the house where Peter lodged, even the house of Narcissus, and standing at the gate cried out: Lo, here am I, Simon: come thou down, Peter, and I will convict thee that thou hast believed on a man which is a Jew and a carpenter's son...

Now the brethren were gathered together, and all that were in Rome, and took places every one for a piece of gold: there came together also the senators and the prefects and those in authority. And Peter came and stood in the midst, and all cried out: Show us, O Peter, who is thy God and what is his greatness which hath given thee confidence. Begrudge not the Romans; they are lovers of the gods. We have had proof of Simon, let us have it of thee; convince us, both of you, whom we ought truly to believe. And as they said these things, Simon also came in, and standing in trouble of mind at Peter's side, at first he looked at him.

And after long silence Peter said: Ye men of Rome, be ye true judges unto us, for I say that I have believed on the living and true God; and I promise to give you proofs of him, which are known unto me, as many among you also can bear witness. For ye see that this man is now rebuked and silent, knowing that I drove him out of Judaea because of the deceits which he practised upon Eubula, an honourable and simple woman, by his art magic; and being driven out from thence, he is come hither, thinking to escape notice among you; and lo, he standeth face to face with me. Say now, Simon, didst thou not at Jerusalem fall at my feet and Paul's, when thou sawest the healings that were wrought by our hands, and say: I pray you take of me a payment as much as ye will, that I may be able to lay hands on men and do such mighty works? And we when we heard it cursed thee, saying: Dost thou think to tempt us as if we desired to possess money? And now, fearest thou not at all? My name is Peter, because the Lord Christ vouchsafed to call me 'prepared for all things': for I trust in the living God by whom I shall put down thy sorceries. Now let him do in your presence the wonders which he did aforetime: and what I have now said of him, will ye not believe it?

But Simon said: Thou presumest to speak of Jesus of Nazareth, the son of a carpenter, and a carpenter himself, whose birth is recorded (or whose race dwelleth) in Judaea. Hear thou, Peter: the Romans have understanding: they are no fools. And he turned to the people and said: Ye men of Rome, is God born? is he crucified? he that hath a master is no God. And when he so spake, many said: Thou sayest well, Simon...

But the prefect desired to show patience unto both, that he might not appear to do aught unjustly. And the prefect put forward one of his servants and said thus unto Simon: Take this man and deliver him to death. And to Peter he said: And do thou revive him. And unto the people the prefect said: It is now for you to judge whether of these two is acceptable unto God, he that killeth or he that maketh alive. And straightway Simon spake in the ear of the lad and made him speechless, and he died...

And Peter said: God is not tempted nor proved, O Agrippa, but if he be loved and entreated he heareth them that are worthy. But since now my God and Lord Jesus Christ is tempted among you, who hath done so great signs and wonders by my hands to turn you from your sins -now also in the sight of all do thou, Lord, at my word, by thy power raise up him whom Simon hath slain by touching him. And Peter said unto the master of the lad: Go, take hold on his right hand, and thou shalt have him alive and walking with thee. And Agrippa the prefect ran and went to the lad and took his hand and raised him up. And all the multitude seeing it cried: One is the God, one is the God of Peter...

Then every man cast stones at him [Simon] and went away home, and thenceforth believed Peter...

But Simon in his affliction found some to carry him by night on a bed from Rome unto Aricia; and he abode there a space, and was brought thence unto Terracina to one Castor that was banished from Rome upon an accusation of sorcery. And there he was sorely cut (Lat. by two physicians), and so Simon the angel of Satan came to his end.

Source: The Acts of Peter, III (THE VERCELLI ACTS), IV-XXXII
[AD 202] Irenaeus on Acts 8:9
Simon the Samaritan was that magician of whom Luke, the disciple and follower of the apostles, says, "But there was a certain man, Simon by name, who beforetime used magical arts in that city, and led astray the people of Samaria, declaring that he himself was some great one, to whom they all gave heed, from the least to the greatest, saying, This is the power of God, which is called great. And to him they had regard, because that of long time he had driven them mad by his sorceries.".
And what shall I more say? It is not possible to name the number of the gifts which the Church,

Source: Against Heresies Book I
[AD 220] Tertullian on Acts 8:9
For thenceforward Simon Magus, just turned believer, (since he was still thinking somewhat of his juggling sect; to wit, that among the miracles of his profession he might buy even the gift of the Holy Spirit through imposition of hands) was cursed by the apostles, and ejected from the faith. Both he and that other magician, who was with Sergius Paulus, (since he began opposing himself to the same apostles) was mulcted with loss of eyes.

Source: On Idolatry
[AD 220] Tertullian on Acts 8:9
Many attempts were also wrought against the apostles by the sorcerers Simon and Elymas, but the blindness which struck (them) was no enchanter's trick.

Source: A Treatise on the Soul
[AD 220] Tertullian on Acts 8:9
Of these the first of all is Simon Magus, who in the Acts of the Apostles earned a condign and just sentence from the Apostle Peter. He had the hardihood to call himself the Supreme Virtue, that is, the Supreme God; and moreover, (to assert) that the universe had been originated by his angels; that he had descended in quest of an erring dµmon, which was Wisdom; that, in a phantasmal semblance of God, he had not suffered among the Jews, but was as if he had suffered.

Source: Pseudo-Tertullian Against All Heresies
[AD 235] Hippolytus of Rome on Acts 8:9-24
It seems, then, expedient likewise to explain now the opinions of Simon, a native of Gitta, a village of Samaria; and we shall also prove that his successors, taking a starting-point from him, have endeavoured (to establish) similar opinions under a change of name. This Simon being an adept in sorceries, both making a mockery of many, partly according to the art of Thrasymedes, in the manner in which we have explained above, and partly also by the assistance of demons perpetrating his villany, attempted to deify himself. (But) the man was a (mere) cheat, and full of folly, and the Apostles reproved him in the Acts. [Acts 8:9-24] With much greater wisdom and moderation than Simon, did Apsethus the Libyan, inflamed with a similar wish, endeavour to have himself considered a god in Libya, And inasmuch as his legendary system does not present any wide divergence from the inordinate desire of that silly Simon, it seems expedient to furnish an explanation of it, as one worthy of the attempt made by this man.

Source: Refutation of All Heresies (Book VI), Chapter 2
[AD 235] Hippolytus of Rome on Acts 8:9-24
But that very sapient fellow Simon makes his statement thus, that there is an indefinite power, and that this is the root of the universe. And this indefinite power, he says, which is fire, is in itself not anything which is simple, as the gross bulk of speculators maintain, when they assert that there are four incomposite elements, and have supposed fire, as one of these, to be uncompounded. Simon, on the other hand, alleges that the nature of fire is twofold; and one portion of this twofold (nature) he calls a something secret, and another (a something) manifest. And he asserts that the secret is concealed in the manifest parts of the fire, and that the manifest parts of the fire have been produced from the secret. And he says that all the parts of the fire, visible and invisible, have been supposed to be in possession of a capacity of perception. The world, therefore, he says, that is begotten, has been produced from the unbegotten fire. And it commenced, he says, to exist thus: The Unbegotten One took six primal roots of the principle of generation from the principle of that fire. For he maintains that these roots have been generated in pairs from the fire; and these he denominates Mind and Intelligence, Voice and Name, Ratiocination and Reflection. And he asserts that in the six roots, at the same time, resides the indefinite power, which he affirms to be Him that stood, stands, and will stand. And when this one has been formed into a figure, He will, according to this heretic, exist in the six powers substantially and potentially. And He will be in magnitude and perfection one and the same with that unbegotten and indefinite power, possessing no attribute in any respect more deficient than that unbegotten, and unalterable, and indefinite power. If, however, He who stood, stands, and will stand, continues to exist only potentially in the six powers, and has not assumed any definite figure, He becomes, says Simon, utterly evanescent, and perishes. And this takes place in the same manner as the grammatical or geometrical capacity, which, though it has been implanted in man's soul, suffers extinction when it does not obtain (the assistance of) a master of either of these arts, who would indoctrinate that soul into its principles. Now Simon affirms that he himself is He who stood, stands, and will stand, and that He is a power that is above all things. So far, then, for the opinions of Simon likewise.

Source: Refutation of All Heresies (Book X), Chapter 8
[AD 235] Hippolytus of Rome on Acts 8:9
It seems, then, expedient likewise to explain now the opinions of Simon, a native of Gitta, a village of Samaria; and we shall also prove that his successors, taking a starting-point from him, have endeavoured (to establish) similar opinions under a change of name. This Simon being an adept in sorceries, both making a mockery of many, partly according to the art of Thrasymedes, in the manner in which we have explained above, and partly also by the assistance of demons perpetrating his villany, attempted to deify himself. (But) the man was a (mere) cheat, and full of folly, and the Apostles reproved him in the Acts. With much greater wisdom and moderation than Simon, did Apsethus the Libyan, inflamed with a similar wish, endeavour to have himself considered a god in Libya, And inasmuch as his legendary system does not present any wide divergence from the inordinate desire of that silly Simon, it seems expedient to furnish an explanation of it, as one worthy of the attempt made by this man.

Source: The Refutation of All Heresies - Book 6
[AD 400] Pseudo-Clement on Acts 8:9
But Bernice, being asked, said: "These things are indeed as you have heard; and I will tell you other things respecting this same Simon, which perhaps you do not know. For he astonishes the whole city every day, by making spectres and ghosts appear in the midst of the market-place; and when he walks abroad, statues move, and many shadows go before him, which, he says, are souls of the dead. And many who attempted to prove him an impostor he speedily reconciled to him; and afterwards, under pretence of a banquet, having slain an ox, and given them to eat of it, he infected them with various diseases, and subjected them to demons. And in a word, having injured many, and being supposed to be a god, he is both feared and honoured."

Source: Clementine Homilies, Homily 4
[AD 585] Cassiodorus on Acts 8:9
"Now there was a certain man named Simon, who before had been a magician in that city," etc. As many became believers, Simon, a magician altogether famous for devilish crafts, seeing such great miracles, speedily desired to be baptized as well; but when the devout in Samaria were receiving the Holy Ghost by the imposition of the apostles Peter and John's hands, Simon offered them money so that they might grant him, too, the power to make people receive the grace of the Holy Ghost by the imposition of his hand. Peter rebuked him as he deserved, saying that he had no part with the faithful, since he imagined the Holy Ghost could be acquired with money. Condemned by such a rejection, Simon asked them with his lips to pray for him, while he did not have it in his heart. As for the apostles, they kept preaching the word of the Lord in many towns of Samaria.

Source: Complexiones on the Acts of the Apostles
[AD 735] Bede on Acts 8:9
A certain man who had previously been in the city, a magician seducing the people of Samaria. For seducing, in Greek it is written ἐξιστῶν, which signifies putting into ecstasy or mental displacement, that is, amazement and awe, through the displays of his tricks.

Source: Retractions on Acts
[AD 735] Bede on Acts 8:10
All listened to him from the least to the greatest, saying: This man is the power of God. This, not as an adverb of place, but as a pronoun. As if to say: This one is the power of God.

Source: Retractions on Acts
[AD 400] Pseudo-Clement on Acts 8:13
Then the people in indignation cast Simon from the court, and drove him forth from the gate of the house; and only one person followed him when he was driven out. Then silence being obtained, Peter began to address the people in this manner: You ought, brethren, to bear with wicked men patiently; knowing that although God could cut them off, yet He suffers them to remain even till the day appointed, in which judgment shall pass upon all. Why then should not we bear with those whom God suffers? Why should not we bear with fortitude the wrongs that they do to us, when He who is almighty does not take vengeance on them, that both His own goodness and the impiety of the wicked may be known? But if the wicked one had not found Simon to be his minister, he would doubtless have found another: for it is of necessity that in this life offenses come, 'but woe to that man by whom they come;' [Matthew 18:7] and therefore Simon is rather to be mourned over, because he has become a choice vessel for the wicked one, which undoubtedly would not have happened had he not received power over him for his former sins. For why should I further say that he once believed in our Jesus, and was persuaded that souls are immortal? [Acts 8:13] Although in this he is deluded by demons, yet he has persuaded himself that he has the soul of a murdered boy ministering to him in whatever he pleases to employ it in; in which truly, as I have said, he is deluded by demons, and therefore I spoke to him according to his own ideas: for he has learned from the Jews, that judgment and vengeance are to be brought forth against those who set themselves against the true faith, and do not repent. But here are men to whom, as being perfect in crimes, the wicked one appears, that he may deceive them, so that they may never be turned to repentance.

Source: Recognitions (Book III)
[AD 407] John Chrysostom on Acts 8:13
How did he come to baptize also Simon? In the same way that Christ also chose Judas. And “seeing” the “signs” that [Philip] worked, since the others did not receive the signs, [Simon] dared not ask for it. How was it then that they did not put him to death, as they did Ananias and Sapphira? The ancient saying is that he who gathered sticks was put to death as a warning to others. No one else suffered this same fate.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 18
[AD 430] Augustine of Hippo on Acts 8:13
The good baptized the evil, as Simon Magus was baptized by Philip, a holy man. These four types, therefore, my brothers, are well known. Look, I repeat them again. Hold fast to them, count them, pay attention to them. Beware those types which are evil; hold fast to those which are good. The good are born from the good when holy people are baptized by holy people; the evil from the evil when both they who baptize and they who are baptized live wickedly and impiously; the good from the evil when they who baptize are evil and they who are baptized are good; and the evil from the good when they who baptize are good and they who are baptized are evil.

Source: TRACTATES ON THE GOSPEL OF JOHN 11.9.1-2
[AD 735] Bede on Acts 8:13
Then Simon himself also believed. Either he truly believed in the Lord, having been overcome by the words and virtue of the blessed Philip, or, as it is more credible, he pretended to believe until he received baptism, so that, because he was very eager for praise, in such a way that he wanted to be considered the Christ, as the stories tell, he might learn from Him the arts by which he performed miracles. This is also said to have been done by his successors, who, initiated in their author’s malevolent arts, customarily entered the Church by any deceit and secretly acquired baptism.

Source: Commentary on Acts
[AD 735] Bede on Acts 8:14
They sent Peter and John to them. Arator beautifully explains this: Peter often makes John his companion, because the Church favors the virgin.

Source: Commentary on Acts
[AD 407] John Chrysostom on Acts 8:15
Why were these not in receipt of the Holy Spirit? It may be that Philip kept this honor for the apostles, or that he did not have this gift or that he was one of the seven. The last is most likely. Thus, I take it, this Philip was one of the seven, the one after Stephen, while the Philip in the story of the eunuch was one of the apostles. Notice how the seven did not go forth. It was part of God’s plan of salvation for those to go forth and for these to be lacking because of the Holy Spirit. For it was the power to work signs that they received, not the power to give the Spirit to others. This was the prerogative of the apostles. And note [how they sent] not just anyone but the leaders, Peter [and John].

Source: HOMILIES ON THE ACTS OF THE APOSTLES 18
[AD 253] Origen of Alexandria on Acts 8:16
From all of which we learn that the person of the Holy Spirit is of so great authority and dignity that saving baptism is not complete except when performed with the authority of the whole most excellent Trinity, that is, by the naming of Father, Son and Holy Spirit.

Source: ON FIRST PRINCIPLES 1.3.2
[AD 407] John Chrysostom on Acts 8:16
And great signs occurred. How was it then that they did not receive the Spirit? They had received the Spirit of remission of sins but not the Spirit of the signs.… “For it 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.…” To show that this was the case and that it was the Spirit of signs that they had not received, notice how Simon, once he saw the result, came and asked for this.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 18
[AD 430] Augustine of Hippo on Acts 8:16
For the Holy Spirit was at that time given in such sort, that he even visibly showed himself to have been given. For those who received him spoke with the tongues of all nations, to signify that the church among the nations was to speak in the tongues of all. So then they received the Holy Ghost, and he appeared evidently to be in them.

Source: SERMON 49 (99).10
[AD 253] Origen of Alexandria on Acts 8:17
This is why the passage fitly applies to the Holy Spirit, because he will dwell not in all people or in those who are flesh but in those whose “earth has been renewed.” Finally, it was for this reason that the Holy Spirit was bestowed through the laying on of the apostles’ hands after the grace and renewal of baptism.

Source: ON FIRST PRINCIPLES 1.3.7
[AD 258] Cyprian on Acts 8:17
We have thought it necessary for the arranging of certain matters, dearest brother, and for their investigation by the examination of a common council, to gather together and to hold a council, at which many priests were assembled at once; at which, moreover, many things were brought forward and transacted. But the subject in regard to which we had chiefly to write to you, and to confer with your gravity and wisdom, is one that more especially pertains both to the priestly authority and to the unity, as well as the dignity, of the Catholic Church, arising as these do from the ordination of the divine appointment; to wit, that those who have been dipped abroad outside the Church, and have been stained among heretics and schismatics with the taint of profane water, when they come to us and to the Church which is one, ought to be baptized, for the reason that it is a small matter to "lay hands on them that they may receive the Holy Ghost," unless they receive also the baptism of the Church. For then finally can they be fully sanctified, and be the sons of God, if they be born of each sacrament; since it is written, "Except a man be born again of water, and of the Spirit, he cannot enter into the kingdom of God." For we find also, in the Acts of the Apostles, that this is maintained by the apostles, and kept in the truth of the saving faith, so that when, in the house of Cornelius the centurion, the Holy Ghost had descended upon the Gentiles who were there, fervent in the warmth of their faith, and believing in the Lord with their whole heart; and when, filled with the Spirit, they blessed God in divers tongues, still none the less the blessed Apostle Peter, mindful of the divine precept and the Gospel, commanded that those same men should be baptized who had already been filled with the Holy Spirit, that nothing might seem to be neglected to the observance by the apostolic instruction in all things of the law of the divine precept and Gospel. But that that is not baptism which the heretics use; and that none of those who oppose Christ can profit by the grace of Christ; has lately been set forth with care in the letter which was written on that subject to Quintus, our colleague, established in Mauritania; as also in a letter which our colleagues previously wrote to our fellow-bishops presiding in Numidia, of both which letters I have subjoined copies.

Source: Epistle LXXI
[AD 258] Cyprian on Acts 8:17
But in respect of the assertion of some concerning those who had been baptized in Samaria, that when the Apostles Peter and John came, only hands were imposed on them, that they might receive the Holy Ghost, yet that they were not re-baptized; we see that that place does not, dearest brother, touch the present case. For they who had believed in Samaria had believed with a true faith; and within, in the Church which is one, and to which alone it is granted to bestow the grace of baptism and to remit sins, had been baptized by Philip the deacon, whom the same apostles had sent. And therefore, because they had obtained a legitimate and ecclesiastical baptism, there was no need that they should be baptized any more, but only that which was needed was performed by Peter and John; viz., that prayer being made for them, and hands being imposed, the Holy Spirit should be invoked and poured out upon them, which now too is done among us, so that they who are baptized in the Church are brought to the prelates of the Church, and by our prayers and by the imposition of hands obtain the Holy Spirit, and are perfected with the Lord's seal.

Source: Epistle LXXII.9
[AD 407] John Chrysostom on Acts 8:17
See how many things are brought about by God’s providence through the death of Stephen and how by degrees these receive the gift. It was a twofold sign—both the giving to those and the not giving to this man.… This man should have asked to receive the Holy Spirit, but because this was of no concern to him, he asks, on the contrary, for the power to give it to others. But even those did not receive this power to give, and this man, who was only one of the disciples, wished to be more illustrious than Philip!

Source: HOMILIES ON THE ACTS OF THE APOSTLES 18
[AD 735] Bede on Acts 8:17
It should be noted, however, that Philip, who evangelized Samaria, was one of the seven. For if he had been an Apostle, he would certainly have been able to lay hands on them so that they might receive the Holy Spirit. For this is reserved to bishops alone. For presbyters, whether outside the bishop’s presence or in his presence, are allowed to baptize and anoint the baptized with chrism, but only with chrism consecrated by the bishop; however, they are not to anoint the forehead with the same oil, which is reserved to bishops alone when they impart the Paraclete Spirit to the baptized.

Source: Commentary on Acts
[AD 1781] Richard Challoner on Acts 8:17
They laid their hands upon them: The apostles administered the sacrament of confirmation, by imposition of hands, and prayer; and the faithful thereby received the Holy Ghost. Not but they had received the grace of the Holy Ghost at their baptism: yet not that plenitude of grace and those spiritual gifts which they afterwards received from bishops in the sacrament of confirmation, which strengthened them to profess their faith publicly.
[AD 220] Tertullian on Acts 8:18
There is the (infamous) Simon of Samaria in the Acts of the Apostles, who chaffered for the Holy Ghost: after his condemnation by Him, and a vain remorse that he and his money must perish together, he applied his energies to the destruction of the truth, as if to console himself with revenge.

Source: A Treatise on the Soul
[AD 400] Pseudo-Clement on Acts 8:18
But Simon hearing this, and being smitten by his conscience, changed color and became bloodless; for he was afraid, if he denied it, that his house would be searched, or that Peter in his indignation would betray him more openly, and so all would learn what he was. Thus he answered: "I beseech you, Peter, by that good God who is in you, to overcome the wickedness that is in me. Receive me to repentance, and you shall have me as an assistant in your preaching. For now I have learned in very deed that you are a prophet of the true God, and therefore you alone know the secret and hidden things of men." Then said Peter: "You see, brethren, Simon seeking repentance; in a little while you shall see him returning again to his infidelity. For, thinking that I am a prophet, forasmuch as I have disclosed his wickedness, which he supposed to be secret and hidden, he has promised that he will repent. But it is not lawful for me to lie, nor must I deceive, whether this infidel be saved or not saved. For I call heaven and earth to witness, that I spoke not by a prophetic spirit what I said, and what I intimated, as far as was possible, to the listening crowds; but I learned from some who once were his associates in his works, but have now been converted to our faith, what things he did in secret. Therefore I spoke what I knew, not what I foreknew."

Source: Recognitions (Book III)
[AD 544] Arator on Acts 8:18
Simon the magician had been here washed indeed in the fount but not clean in his heart; the subsequent punishment revealed him to the world as ignorant of the faith. He wished to liken the gifts of God to the gathering together of gold and to bring back by means of coin what a merchant buys at a price.

Source: ON THE ACTS OF THE APOSTLES 1
[AD 386] Cyril of Jerusalem on Acts 8:19
He did not say, “Give me also the participation in the Holy Ghost,” but “Give me this power,” with a view to selling to others what could not be sold—something he himself did not possess.

Source: Catechetical Lecture 16.10
[AD 202] Irenaeus on Acts 8:20
Nd of greater knowledge of magic, and offering money to the apostles, thought he, too, might receive this power of bestowing the Holy Spirit on whomsoever he would,-was addressed in these words by Peter: "Thy money perish with thee, because thou hast thought that the gift of God can be purchased with money: thou hast neither part nor lot in this matter, for thy heart is not fight in the sight of God; for I perceive that thou art in the gall of bitterness, and in the bond of iniquity."
[AD 220] Tertullian on Acts 8:20
Therefore this man also, who in buying himself has bought the Spirit of Christ, will hear that word, "Your money perish with you, since you have thought that the grace of God is to be had at a price!" Yet who will despise him for being (what he is), a denier? For what says that extorter? Give me money: assuredly that he may not deliver him up, since he tries to sell you nothing else than that which he is going to give you for money.

Source: On Flight in Persecution
[AD 258] Cyprian on Acts 8:20
That the grace of God ought to be without price. In the Acts of the Apostles: "Thy money be in perdition with thyself, because thou hast thought that the grace of God is possessed by money." Also in the Gospel: "Freely ye have received, freely give." Also in the same place: "Ye have made my Father's house a house of merchandise; and ye have made the house of prayer a den of thieves." Also in Isaiah: "Ye who thirst, go to the water, and as many as have not money: go, and buy, and drink without money." Also in the Apocalypse: "I am Alpha and Omega, the beginning and the end. I will give to him that thirsteth from the fountain of the water of life freely. He who shall overcome shall possess these things, and their inheritance; and I will be his God, and he shall be my son."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 339] Eusebius of Caesarea on Acts 8:20
Immediately, the above-mentioned sorcerer, as if struck in the eyes of his mind by a divine and marvelous flash when formerly in Judea he had been detected for his evil deeds by the apostle Peter, set out on a very long journey overseas from east to west and went off in flight, thinking that only in this way could he live according to his wish. And when he came to the city of the Romans, the power that obsessed him cooperated with him greatly, and in short time he was so successful in his undertakings that he was honored as a god by the erection of a statue by those in this city. However, his affairs did not prosper for long. Close on him in the same reign of Claudius, the all-good and kindly providence of the universe guided Peter, the great and mighty one of the apostles, because of his virtue the spokesman for all the others to Rome, as if against a great corrupter of life. And he, like a noble general of God, clad in divine armor, conveys the costly merchandise of the light from the east to those in the west, preaching the light itself and the Word that saves souls, the proclamation of the kingdom of heaven.

Source: ECCLESIASTICAL HISTORY 2.14
[AD 379] Basil of Caesarea on Acts 8:20
He who through ignorance wishes to buy is less guilty than he who sells the gift of God, making it a business transaction. And, if you sell what you have received as a gift, you will be deprived of its grace, as if you had been sold to Satan. Furthermore, you are introducing into the church, where we have been entrusted with the body and blood of Christ, the bartering of material for spiritual things.

Source: LETTER 53
[AD 386] Cyril of Jerusalem on Acts 8:20
He offered money to people without possessions, and that too after seeing people bring the price of what they sold and lay it at the feet of the apostles. He did not realize that they who trod underfoot the wealth offered for the sustenance of the poor would surely never sell him the power of the Holy Spirit for a price.

Source: Catechetical Lecture 16.10
[AD 397] Ambrose of Milan on Acts 8:20
Then, when Simon, depraved by long practice of magic, had thought he could gain by money the power of conferring the grace of Christ and the infusion of the Holy Spirit, Peter said, “You have no part in this faith, for your heart is not right with God. Repent therefore of your wickedness, and pray to the Lord, if perhaps this thought of your heart may be forgiven, for I see that you are in the bond of iniquity and in the bitterness of gall.” We see that Peter by his apostolic authority condemns him who blasphemes against the Holy Spirit through vain magic, and all the more because he had no clear consciousness of faith. And yet he did not exclude him from the hope of forgiveness, for he called him to repentance.

Source: Concerning Repentance 2.4.23
[AD 407] John Chrysostom on Acts 8:20
Therefore Peter does well to call it a gift. “You thought,” he says, “you could obtain the gift of God with money.” Do you see how they are always free from money? “For your heart,” he says, “is not right before God.” Do you see how Simon does everything out of malice? In fact, simplicity was the thing needed.… For if it had been done with simplicity, they would even have accepted his eagerness. Do you see how having mean conceptions of great things is to sin doubly? Two things, accordingly, he urges him to do, “Repent and pray that, if possible, the intent of your heart may be forgiven you.”

Source: HOMILIES ON THE ACTS OF THE APOSTLES 18
[AD 735] Bede on Acts 8:20
"Your money perish with you," and other things. When holy men pronounce a sentence of cursing, they do not erupt from the desire of vengeance, but from the justice of examination. For they see the subtle judgment of God inwardly, and recognize the evils rising outwardly that ought to be carried by a curse; and they do not sin in the curse, since they do not disagree with the inner judgment. For when the innocence of the one cursing remains, and yet the curse swallows up the one who is cursed to destruction, from the outcome of both sides it is gathered that the sentence received from one internal judge is hurled at the guilty one. Thus Simon, who received the curse from Peter, perished by eternal damnation. And below, Bar-Jesus, rebuked by Paul, was immediately deprived of common light.

Source: Commentary on Acts
[AD 735] Bede on Acts 8:20
May your money perish with you. More accurately, it is written into perdition, according to the Greek authority, rather than in perdition. For in that perdition, in which a wicked man was condemned, his money was not to be with him, but he was commanded to retain the money he offered to the apostles for the sacrilegious bargain since they did not want to accept it, and this into his own perdition, so that, undoubtedly, due to this money which he had amassed for an unjust purchase, he would suffer eternal punishment.

Source: Retractions on Acts
[AD 220] Tertullian on Acts 8:21
If you did know it, you ought to have known this also, that you should have nothing more to do with that profession of yours which, of itself, fore-chants the climacterics of others, and might instruct you of its own danger. There is no part nor lot for you in that system of yours. He cannot hope for the kingdom of the heavens, whose finger or wand abuses the heaven.

Source: On Idolatry
[AD 544] Arator on Acts 8:21
Seeing him attempting this, Peter said, “What madness has moved you to this, wretch? Namely, that you think that what the grace of the Lord gives is something for sale. It is not gained by gold but by a [right] disposition [of mind]; nor is it permitted that corrupt money, which the person whose eyes are fixed on the earth loves, should earn heaven. Surely there remains no peace for you in this lot, nor will you, defiled by your tricks, be able to come to these things, you who seek what does not belong to you, swollen as you are with the gall of a bitter heart; for the Spirit enters those halls of the mind which are bright with honesty.”

Source: ON THE ACTS OF THE APOSTLES 1
[AD 585] Cassiodorus on Acts 8:21
We must, I think, investigate the fact that often in the divine Scriptures heart stands for understanding.… It may be clear to all without doubting that the source of our thoughts is there, and that good and evil are drawn from there. The seat of thought is that tiny part of the body with the appearance of fire, so that it is rightly placed in the position from which good counsel can come to us.

Source: EXPOSITION OF THE PSALMS 50.19
[AD 407] John Chrysostom on Acts 8:23
“For I see that you are in the gall of bitterness and in the bond of iniquity.” These are words of strong disapproval, but otherwise he [Peter] did not punish him [Simon], because he did not want faith hereafter to come from compulsion or to appear ruthless in his treatment of the affair, but rather to introduce the subject of repentance. It is sufficient, for the purpose of correction, to convince him, to say what was in his heart. It is sufficient for him to confess he was caught.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 18
[AD 735] Bede on Acts 8:23
For I see you are in the gall of bitterness and the bond of iniquity. Therefore, the Holy Spirit descended in a dove to teach those who would receive Him to be simple. For he who retains the gall of bitterness in his heart, however baptized he may seem to be, is not freed from the bonds of his iniquity, but as if purged for a single moment at the hour of baptism, he is soon oppressed seven times more fiercely by a demon. Therefore, in vain does he attempt to buy the grace of the Spirit, who has taken care to divest himself with a raven’s mind.

Source: Commentary on Acts
[AD 407] John Chrysostom on Acts 8:25
Why do they return to where the tyranny of evil was, where the people were especially thirsty for their blood? This is what generals do in wars: they take control of the part of the battle that is most in distress. Notice again that it is not by choice that they go to Samaria, but driven by persecution, just as it was in the case of Christ, and how the apostles are going to people who are now believers and no longer Samaritans. “Now when the apostles at Jerusalem heard this,” it says, “they sent to them Peter and John.” They sent them again to free them from magic. And besides, [the Lord] had given them a pattern at the time when the Samaritans believed. “And in many villages,” it says, “of the Samaritans, they preached the gospel.” Look how even their journeys were actively employed and how they do nothing without a purpose.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 18
[AD 220] Tertullian on Acts 8:26
"Not with those waters, of course, except in so far as the genus indeed is one, but the species very many. But what is an attribute to the genus reappears likewise in the species. And accordingly it makes no difference whether a man be washed in a sea or a pool, a stream or a fount, a lake or a trough; nor is there any distinction between those whom John baptized in the Jordan and those whom Peter baptized in the Tiber, unless withal the eunuch whom Philip baptized in the midst of his journeys with chance water, derived (therefrom) more or less of salvation than others. All waters, therefore, in virtue of the pristine privilege of their origin, do, after invocation of God, attain the sacramental power of sanctification; for the Spirit immediately supervenes from the heavens, and rests over the waters, sanctifying them from Himself; and being thus sanctified, they imbibe at the same time the power of sanctifying.

Source: On Baptism
[AD 220] Tertullian on Acts 8:26
If Philip so "easily" baptized the chamberlain, let us reflect that a manifest and conspicuous evidence that the Lord deemed him worthy had been interposed. The Spirit had enjoined Philip to proceed to that road: the eunuch himself, too, was not found idle, nor as one who was suddenly seized with an eager desire to be baptized; but, after going up to the temple for prayer's sake, being intently engaged on the divine Scripture, was thus suitably discovered-to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamberlain's chariot.

Source: On Baptism
[AD 407] John Chrysostom on Acts 8:26-40
"And the Angel of the Lord spoke unto Philip, saying, arise and go toward the south unto the way that goes down from Jerusalem unto Gaza, which is desert. And he arose and went."

It seems to me, this (Philip) was one of the seven; for from Jerusalem he would not have gone southwards, but to the north; but from Samaria it was "towards the south. The same is desert:" so that there is no fear of an attack from the Jews. And he did not ask, Wherefore? But "arose and went. And, behold," it says, "a man of Ethiopia, an eunuch of great authority under Candace, queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was returning, and sitting in his chariot read Esaias the prophet." (v. 27, 28.) High encomiums for the man, that he, residing in Ethiopia and beset with so much business, and when there was no festival going on, and living in that superstitious city, came "to Jerusalem for to worship." Great also is his studiousness, that even "sitting in his chariot he read. And," it says, "the Spirit said to Philip, Go near, and join yourself to this chariot. And Philip ran there to him, and heard him reading the prophet Esaias, and said, Do you understand what you read? And he said, How can I, except some man should guide me?" [Acts 8:29-31] Observe again his piety; that though he did not understand, he read, and then after reading, examines. "And he desired Philip that he would come up and sit with him. The place of the Scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth: in His humiliation His judgment was taken away: and who shall declare His generation? For His life is taken from the earth. And the eunuch answered Philip, and said, I pray you, of whom speaks the prophet this? Of himself, or of some other man? Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus." [Acts 8:32-35] Observe how it is Providentially ordered. First he reads and does not understand; then he reads the very text in which was the Passion and the Resurrection and the Gift. "And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what does hinder me to be baptized?" [Acts 8:36] Mark the eager desire, mark the exact knowledge. "And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they had come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing." (v. 38, 39.) But why did the Spirit of the Lord bear him away? (Hereby) the occurrence was shown to be more wonderful. Even then, the eunuch did not know him. Consequently this was done, that Philip might afterwards be a subject of wonder to him. "For," it says, "he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Cæsarea." [Acts 8:40] This (Philip, therefore) was one of the seven; for there in fact he is afterwards found at Cæsarea. It was well and expedient therefore that the Spirit caught Philip away; else the eunuch would have desired to go with him, and Philip would have grieved him by declining to comply with his request, the time being not yet come. (a) But at the same time here was an encouraging assurance for them that they shall also prevail over the heathen: for indeed the high character (τὸ ἀξιόπιστον) of the (first) believers was enough to move them. If however the eunuch had stayed there, what fault could have been found? [But he knew him not]: for this is why it says, "he went on his way rejoicing:" so that had he known him, he would not have been (so) delighted.

"And the Angel of the Lord," etc. Recapitulation, Acts 8:26] (b) See Angels assisting the preaching, and not themselves preaching, but calling these (to the work). But the wonderful nature of the occurrence is shown also by this: that what of old was rare, and hardly done, here takes place with ease, and see with what frequency! (c) "An eunuch," it says, "a man of great authority, under Candace, queen of the Ethiopians." [Acts 8:27] For there women bore rule of old, and this was the law among them. Philip did not yet know for whose sake he had come into the desert: (d) but what was there to hinder his learning all (these particulars) accurately, while in the chariot? "Was reading the prophet Esaias." [Acts 8:28] For the road was desert, and there was no display in the matter. Observe also at what time: in the most violent heat (of the day). (e) "And the Spirit said to him." [Acts 8:29] Not now the Angel but the Spirit urges him. Why is this? "Then," the vision took place, in grosser form, through the Angel, for this is for them that are more of the body, but the Spirit is for the more spiritual. And how did He speak to him? Of course, suggested it to him. Why does not the Angel appear to the other, and bring him to Philip? Because it is likely he would not have been persuaded, but rather terrified. Observe the wisdom of Philip: he did not accuse him, not say, "I know these things exactly:" did not pay court to him, and say, "Blessed are you that readest." But mark his speech, how far it is from harshness alike and from adulation; the speech rather of a kind and friendly man. "Do you understand what you read?" [Acts 8:30] For it was needful that he should himself ask, himself have a longing desire. He plainly intimates, that he knows that the other knew nothing: and says, "Do you understand what you read?" at the same time he shows him that great was the treasure that lay therein. It tells well also, that the eunuch looked not to the outward appearance (σχἥμα) (of the man), said not, "Who are you?" did not chide, not give himself airs, not say that he did know. On the contrary, he confesses his ignorance: wherefore also he learns. He shows his hurt to the physician: sees at a glance, that he both knows the matter, and is willing to teach. Look "Knowest thou," and came up to him in mean attire (μετὰ εὐτελοῦς σχήματος), the eunuch did not take it amiss, was not indignant, did not think himself insulted.…but he, the man in great authority, the barbarian, the man riding in a chariot, besought him, the person of mean appearance, who might for his dress have easily been despised, to come up and sit with him," etc.}--> how free he is from haughtiness; the outward appearance announced nothing splendid. So desirous was he of learning, and gave heed to his words; and that saying, "He that seeks, finds," [Matthew 7:8] was fulfilled in him. "And," it says, "he besought Philip, that he would come up and sit with him." [Acts 8:31] Do you mark the eagerness, the longing desire? But should any say he ought to have waited for Philip (to speak), (the answer is), he does not know what is the matter: he could not in the least tell what the other was going to say to him, but supposed merely that he was about to receive some (lesson of) prophecy. And moreover, this was more respectful, that he did not draw him into his chariot, but besought him. "And Philip," we have read, "ran to him, and heard him reading;" even the fact of his running, showed that he wished to say (something). "And the place," it says, "of the Scripture which he read was this: As a sheep He was led to the slaughter." [Acts 8:32] And this circumstance, also, is a token of his elevated mind, (φιλοσοφίας) that he had in hand this prophet, who is more sublime than all others. Philip does not relate matters to him just as it might happen, but quietly: nay, does not say anything until he is questioned. Both in the former instance he prayed him, and so he does now, saying, "I pray you of whom speaks the prophet this?" That he should at all know either that the Prophets speak in different ways about different persons, or that they speak of themselves in another person — the question betokens a very thoughtful mind. Let us be put to shame, both poor and rich, by this eunuch. Then, it says, "they came to a certain water, and he said, Lo, here is water." [Acts 8:36] Again, of his own accord he requests, saying, "What does hinder me to be baptized?" And see again his modesty: he does not say, Baptize me, neither does he hold his peace; but he utters somewhat midway between strong desire and reverent fear, saying, "What does hinder me?" Do you observe that he has the doctrines (of faith) perfect? For indeed the Prophet had the whole, Incarnation, Passion, Resurrection, Ascension, Judgment to come. And if he shows exceeding earnestness of desire, do not marvel. Be ashamed, all you as many as are unbaptized. "And," it says, "he commanded the chariot to stand still." [Acts 8:38] He spoke, and gave the order at the same moment, before hearing (Philip's answer). "And when they had come up out of the water, the Spirit of the Lord caught away Philip;" [Acts 8:39] in order that the occurrence might be shown to be of God; that he might not consider it to be merely man. "And he went," it says, "on his way rejoicing." (P. 121, note 2.) This hints, that he would have been grieved had he known: for the greatness of his joy, having had the Spirit also vouchsafed to him, he did not even see things present — "But Philip was found at Azotus." [Acts 8:40] Great was the gain to Philip also:— that which he heard concerning the Prophets, concerning Habakkuk, concerning Ezekiel, and the rest, he saw done in his own person. [Daniel 14:36; Ezekiel 3:12] Thence it appears that he went a long distance, seeing he "was found at Azotus." (The Spirit) set him there, where he was thenceforth to preach: "And passing through, he preached in all the cities, until he came to Cæsarea."

"And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem." ch. 9:1-2 He fitly mentions Paul's zeal, and shows that in the very midst of his zeal he is drawn. "Yet breathing out threatenings and slaughter," and not yet sated with the murder of Stephen, he was not yet glutted with the persecution of the Church, and the dispersion. Lo, this was fulfilled which was spoken by Christ, that "they which kill you shall think they offer worship to God." [John 16:2] He then in this wise did it, not as the Jews: God forbid! For that he did it through zeal, is manifest from his going abroad even to strange cities: whereas they would not have cared even for those in Jerusalem; they were for one thing only, to enjoy honor. But why went he to Damascus? It was a great city, a royal city: he was afraid lest that should be preoccupied. And observe his strong desire and ardor (and), how strictly according to the Law he went to work: he goes not to the governor, but "to the priest. That if he found any of this way:" for so the believers were called, probably because of their taking the direct way that leads to heaven. And why did he not receive authority to have them punished there, but brings them to Jerusalem! He did these things here with more authority. And mark on what a peril he casts himself. He was not afraid lest he should take any harm, but (yet) he took others also with him, "that if," it says, "he found any of this way, whether they were men or women"— Oh, the ruthlessness!— "he might bring them bound." By this journey of his, he wished to show them all (how he would act): so far were they from being earnest in this matter. Observe him also casting (people) into prison before this. The others therefore did not prevail: but this man did prevail, by reason of his ardent mind. "And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why do you persecute Me?" (v. 3, 4.) Why not in Jerusalem? Why not in Damascus? That there might be no opening for different persons to relate the occurrence in different ways, but that he alone should be the authentic narrator (ἀ ξιόπιστος), he that went for this purpose. In fact, he says this [both in his oration on the stairs], and when pleading before Agrippa. "Fell to the earth": ch. 22:6: 26:12 for excess of light is wont to shock, because the eyes have their measure: it is said also that excess of sound makes people deaf and stunned (as in a fit) (ἀ ποπλἥγας). But him it only blinded, and extinguished his passion by fear, so that he should hear what was spoken. "Saul, Saul," says He, "why do you persecute me?" And He tells him nothing: does not say, Believe, nor anything whatever of the kind: but expostulates with him, all but saying, What wrong, great or small, have you suffered from Me, that you do these things? "And he said, Who are You Lord?" [Acts 9:5] thus in the first place confessing himself His servant. "And the Lord said, I am Jesus, whom you persecute." think not your warring is with men. And they which were with him heard the voice of Paul, but saw no person to whom he answered — for (the Lord) suffered them to be hearers of what was less important. Had they heard the other Voice, they would not have believed; but perceiving Paul answering (some person), they marvelled. "But arise, and go into the city, and it shall be told you what you must do." [Acts 9:6] Observe, how He does not immediately add all, but first softens his mind. In the same way He called the disciples also a second time. "It shall be told you," etc.: He gives him good hopes, and (intimates) that he shall recover his sight also. "And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus" (v. 7, 8):— the spoils of the devil (τὰ σκεύη αὐτοὕ), "his goods" [Matthew 13:29], as from some city, yea, some metropolis which has been taken. And the wonder of it is, the enemies and foes themselves brought him in, in the sight of all! "And for three days he neither did eat nor drink, being blinded." [Acts 9:9] What could equal this? To compensate the discouragement in the matter of Stephen, here is encouragement, in the bringing in of Paul: though that sadness had its consolation in the fact of Stephen's making such an end, yet it also received this further consolation: moreover, the bringing in of the villages of the Samaritans afforded very great comfort.— But why did this take place not at the very first, but after these things? That it might be shown that Christ was indeed risen. This furious assailant of Christ, the man who would not believe in His death and resurrection, the persecutor of His disciples, how should this man have become a believer, had not the power of His resurrection been great indeed? Be it so, that the other Apostles favored (His pretensions seest Paul, a man who knew Him not, had never heard Him, had never been under His teaching: a man, who even after His crucifixion makes war upon Him, puts to death them that believe in Him, throws all into confusion and disorder, when thou seest him suddenly converted, and in his toils for the Gospel outstripping the friends of Christ: what plea canst thou then have for thine effrontery, in disbelieving the word of the Resurrection?"}-->): what say you to this man? Why then not immediately after His resurrection? That his hostility might be more clearly shown as open war. The man who is so frantic as even to shed blood and cast men into prisons, all at once believes! It was not enough that he had never been in Christ's company: the believers must be warred upon by him with vehement hostility: he left to none the possibility of going beyond him in fury: none of them all could be so violent. But when he was blinded, then he saw the proofs of His sovereignty and loving kindness: then he answers, "Lord, what will You have me to do?" that none may say that he played the hypocrite, he that was even eager for blood, and went to the priests, and flung himself upon such dangers, in persecuting and bringing to punishment even them that were in foreign parts — under these circumstances he now acknowledges His sovereignty. And why was he shone upon by that light not within the city, but before it? The many would not have believed, since even there (at Jerusalem when the people heard the voice which came from above, they said that "it thundered" [John 12:29, supra, note 2, p. 123; but this man was authority enough in reporting what was his own affair. And bound he was brought in, though not with bonds upon him: and they drew him, who had expected to draw the others. "And he eat not, neither drank:" he condemned himself for the past, he confessed, prayed, besought God. But should any say, This was the effect of compulsion: (we answer) The same thing happened to Elymas: then how came it that he was not changed? (ch. xiii. de Laud. Pauli Hom. iv. §1, t. ii. p. 491.) What (evidence) could be more compulsory than the earthquake at the Resurrection, the report of the soldiers, the other miracles, the seeing Himself risen? But these things do not compel (belief) they are calculated to teach (it) (οὐκ ἀναγκαστικὰ ἀλλὰ διδακτικά). Why did not the Jews believe when they were told of these things? That he spoke truth was manifest: for he would not have been changed, had this not happened; so that all were bound to believe. He was not inferior to them that preached the Resurrection, and was more credible, by being all at once converted. He had no intercourse with any of the believers; it was at Damascus that he was converted, or rather before he came to Damascus that this happened to him. I ask the Jew: Say, by what was Paul converted? He saw so many signs, and was not converted: his teacher (Gamaliel, supra, p. 87, note 1) was converted, and he remained unconverted. Who convinced him — and not only convinced, but all at once inspired him with such ardent zeal? Wherefore was it, that he wished even to go into hell itself for Christ's sake? The truth of the facts is manifest.

But, as I said, for the present let us take shame to ourselves (when we think of) the eunuch, both in his baptism and his reading. Do ye mark how he was in a station of great authority, how he was in possession of wealth, and even on his journey allowed himself no rest? What must he have been at home, in his leisure hours, this man who rested not even on his travels? What must he have been at night? You that are in stations of dignity, hear: imitate his freedom from pride, (de Lazaro, Conc. iii. §3, t. i. p. 748. c) his piety. Though about to return home, he did not say to himself: "I am going back to my country, there let me receive baptism;" those cold words which most men use! No need had he of signs, no need of miracles: from the Prophet merely, he believed. (b) But why is it (so ordered) that he sees (Philip) not before he goes to Jerusalem, but after he has been there? It was not meet that he should see the Apostles under persecution. Because he was yet weak, the Prophet was not easy; (but yet the Prophet) catechized him. For even now, if any of you would apply himself to the study of the Prophets, he would need no miracles. And, if you please, let us take in hand the prophecy itself. He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth: in His humiliation His judgment was taken away: and who shall declare His generation? For His life is taken from the earth. (v. 22, 23.) It is likely he had heard that He was crucified, [and now he learns], that "His life is taken away from the earth," and the rest that "He did no sin, nor deceit in His mouth:" that He prevailed to save others also: [and] who He is, Whose generation is unutterable. It is likely he had seen the riven rocks there (on the spot), and (had heard) how the veil was rent, and how there was darkness, and so forth: and all these things Philip mentioned, merely taking his text from the Prophet. It is a great thing, this reading of the Scriptures! That was fulfilled which was spoken by Moses, "Sitting, lying down, rising up, and walking, remember the Lord your God." [Deuteronomy 6:7] For the roads, especially when they are lonely, give us opportunity for reflection, there being none to disturb us. Both this man is on the road and Paul on the road: howbeit the latter no man draws, but Christ alone. This was too great a work for the Apostles: and, greater still, in that, the Apostles being at Jerusalem, and no person of authority at Damascus, he nevertheless returned thence converted: yet those at Damascus knew that he did not come from Jerusalem converted, for he brought letters, that he might put the believers in bonds. Like a consummate Physician, when the fever was at its height, Christ brought help to him: for it was needful that he should be quelled in the midst of his frenzy. For then most of all would he be brought down, and condemn himself as one guilty of dreadful audacity. (a) For these things Paul deplores himself, saying, "Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show all His long suffering." [1 Timothy 1:13-16] Verily one has reason to admire this eunuch. He did not see Christ, he saw no miracle: he beheld Jerusalem standing yet entire (συνεστὥτα): he believed Philip. How came he to behave thus? His soul was earnest (μεμεριμνημένη). Yet the thief (on the cross) had seen miracles: the wise men had seen a star; but this man, nothing of the kind. So great a thing is the careful reading of the Scriptures! What of Paul then! Did he not study the law? But he, it seems to me, was specially reserved, for the purpose which I have already mentioned by anticipation, because Christ would fain draw to Himself the Jews by inducements from every quarter. For had they been in their right mind, nothing was so likely to do them good as this; for this, more than miracles and all else, was calculated to attract them: as, on the other hand, nothing is so apt to prove a stumbling block to men of duller minds. See then how, after the Apostle, we have God also doing miracles. They accused the Apostles after these [miracles of theirs]; they cast them into prison: see thereupon God doing the miracles. For instance, the bringing them out of prison, was His miracle: the bringing Philip, His miracle: the bringing Paul over, was His.— Observe in what way Paul is honored, in what way the eunuch. There, Christ appears, probably because of his hardness, and because Ananias would not (else) have been persuaded. Conversant with these wonders, let us show ourselves worthy. But many in these times, even when they come to church, do not know what is read; whereas the eunuch, even in public (ἐ π᾿ ἀγορἅς) and riding in his chariot, applied himself to the reading of the Scriptures. Not so you: none takes the Bible in hand: nay, everything rather than the Bible.

Say, what are the Scriptures for? For as much as in you lies, it is all undone. What is the Church for? Tie up the Bibles: perhaps the judgment would not be such, not such the punishment: if one were to bury them in dung, that he might not hear them, he would not so insult them as you do now. For say, what is the insult there? That the man has buried them. And what here? That we do not hear them. Say, when is a person most insulted — when he is silent, and one makes no answer, or, when he does speak (and is unheeded)? So that the insult is greater in the present case, when He does speak and you will not hear: greater the contempt. "Speak not to us" [Isaiah 30:10], we read, they said of old to the Prophets: but you do worse, saying, Speak: we will not do. For there they turned them away that they should not even speak, as feeling that from the voice itself they got some sort of awe and obligation; whereas you, in the excess of your contempt, do not even this. Believe me, if you stopped our mouths by putting your hands over them, the insult would not be so great as it is now. For say, whether shows greater contempt, he that hears, even when hindering by this action, or, he that will not even hear? Say — if we shall look at it as a case of an insult offered — suppose one person to check the party insulting him, and to stop his mouth, as being hurt by the insults, and another person to show no concern, but pretend not even to hear them: whether will show most contempt? Would you not say the latter? For the former shows that he feels himself hit: the latter all but stops the mouth of God. Did ye shudder at what was said? Why, the mouth by which God speaks, is the mouth of God. Just as our mouth is the mouth of our soul, though the soul has no mouth, so the mouth of the Prophets is the mouth of God. Hear, and shudder. There, common (to the whole congregation) stands the deacon crying aloud, and saying, "Let us attend to the reading." It is the common voice of the whole Church, the voice which he utters, and yet none does attend. After him begins the Reader, "The Prophecy of Esaias," and still none attends, although Prophecy has nothing of man in it. Then after this, he says, "Thus says the Lord," and still none attends. Then after this punishments and vengeances, and still even then none attends. But what is the common excuse? "It is always the same things over again." This it is most of all, that ruins you. Suppose you knew the things, even so you certainly ought not to turn away: since in the theatres also, is it not always the same things acted over again, and still you take no disgust? How dare you talk about "the same things," you who know not so much as the names of the Prophets? Are you not ashamed to say, that this is why you do not listen, because it is "the same things over again," while you do not know the names of those who are read, and this, though always hearing the same things? You have yourself confessed that the same things are said. Were I to say this as a reason for finding fault with you, you would need to have recourse to quite a different excuse, instead of this which is the very thing you find fault with.— Do not you exhort your son? Now if he should say, "Always the same things!" would not you count it an insult? It would be time enough to talk of "the same things," when we both knew the things, and exhibited them in our practice. Or rather, even then, the reading of them would not be superfluous. What equal to Timothy? Tell me that: and yet to him says Paul, Give attention to reading, to exhortation. [1 Timothy 4:13] For it is not possible, I say not possible, ever to exhaust the mind of the Scriptures. It is a well which has no bottom. "I said," says the Preacher, "I have become wise: and then it departed from me."— [Ecclesiastes 7:24] Shall I show you that the things are not "the same?" How many persons, do you suppose, have spoken upon the Gospels? And yet all have spoken in a way which was new and fresh. For the more one dwells on them, the more insight does he get, the more does he behold the pure light. Look, what a number of things I am going to speak of:— say, what is narrative? What is prophecy? What is parable? What is type? What is allegory? What is symbol? What are Gospels? Answer me only to this one point, which is plain: why are they called Gospels, "good tidings?" And yet you have often heard that good news ought to have nothing sad in it: yet this "good news" has abundance of sadness in it. "Their fire," it says, "shall never be quenched: their worm shall not die:" [Mark 9:44] "Shall appoint his portion," it says, "with the hypocrites," with them that are "cut asunder: then shall He say, I know you not: Depart from Me, you that work iniquity." [Matthew 24:51; 7:23] Surely, we do not deceive ourselves, when we imagine that we tell you in your own mother-tongue (῾ Ελληνιστί) these good tidings? You look downcast; you are stunned; you are struck all of a heap, unable to hold up your heads. "Good news" should have nothing in it of a duty to be done, but rather should counsel what is good: whereas these "Gospels" have endless duties to be done. And again, to mention other things, as for instance, Except a man hate father and mother, he is not worthy of Me [Luke 14:26]: and "I am not come to bring peace upon earth, but a sword" [Matthew 10:34; Luke 12:51]: and In the world you shall have tribulation — [John 16:33] excellent good tidings these, are they not! For good news is such as this — "You shall have this and that good thing:" as in common life men say one to another, "What shall I have for my good news? Your father is coming, or, your mother:" he does not say, "You must do this or that."— Again, tell me, how do the Gospels differ from the Prophets? Why are not the Prophecies also called Gospels, good tidings? For they tell the same things: for instance, "The lame shall leap as an hart." [Isaiah 35:6] "The Lord shall give the word to them that preach the Gospel" [Psalm 68:11]: and, "A new heaven and a new earth." [Isaiah 65:17] Why are not those also called Gospels? But if, while you do not so much as know what "Gospels" mean, you so despise the reading of the Scriptures, what shall I say to you?— Let me speak of something else. Why four Gospels? Why not, ten? Why not twenty? If "many have taken in hand to set forth a narrative" [Luke 1:1], why not one person? Why they that were disciples (i.e. Apostles)? Why they that were not disciples? But why any Scriptures at all? And yet, on the contrary, the Old Testament says, "I will give you a New Testament." [Jeremiah 31:31] Where are they that say, "Always the same things?" If you knew these, that, though a man should live thousands of years, they are not "the same things," ye would not say this. Believe me, I will not tell you the answers to any of these questions; not in private, not in public: only, if any find them out, I will nod assent. For this is the way we have made you good-for-nothing, by always telling you the things ready to your hands, and not refusing when we ought. Look, you have questions enough: consider them, tell me the reasons. Why Gospels? Why not Prophecies? Why duties, to be done, in the Gospels? If one is at a loss, let another seek the answer, and contribute each to the others from what he has: but now we will hold our peace. For if what has been spoken has done you no good, much less would it, should we add more. We only pour water into a vessel full of holes. And the punishment too is all the greater for you. Therefore, we will hold our peace. Which that we may not have to do, it rests with yourselves. For if we shall see your diligence, perhaps we will again speak, that both ye may be more approved, and we may rejoice over you, in all things giving glory to the God and Father of our Lord Jesus Christ: to Him be glory and dominion now and ever, and world without end. Amen.

Source: Homily 19 on the Acts of the Apostles
[AD 407] John Chrysostom on Acts 8:26
Look how the angels are assisting the preaching: they themselves do not preach but call these [to the work]. The wonderful nature of the occurrence is also shown by this, that what was rare before and hardly done now takes place, and with what readiness and encouragement to them!

Source: HOMILIES ON THE ACTS OF THE APOSTLES 19
[AD 585] Cassiodorus on Acts 8:26
"Now an angel of the Lord spoke to Philip, saying," etc. An angel told Philip to go to the way where queen Candace's eunuch was about to pass. The eunuch, returning from Jerusalem, where he had come to adore on account of the devotion of his mind, was sitting in his chariot, reading the passage in the prophet Isaiah where he says: "He was led as a sheep to the slaughter; and as a lamb before his shearer, he did not open his mouth", etc. Then Philip said to him: "Thinkest thou that thou understandest what thou readest?" And the eunuch made him mount the chariot and reveal to him the secrets of the Scriptures. Having received these with a faithful mind, he caught sight of some water on the way and, kindled with fervor of mind, asked to be baptized on the spot. When that was done, the Holy Ghost fell upon the eunuch, and Philip, being suddenly transported, vanished; and he was found in Azotus spreading the word of the Lord with his habitual preaching.

Source: Complexiones on the Acts of the Apostles
[AD 735] Bede on Acts 8:26
Arise and go toward the south. It is well to seek, find, and wash at noon, the one who, burning with the devotion of his heart, merited to be consecrated by God as a kind of first-fruits of the nations. In him that special saying of the Psalmist is fulfilled: Ethiopia will stretch out her hands to God.

Source: Commentary on Acts
[AD 735] Bede on Acts 8:26
To the way that goes down from Jerusalem to Gaza, this is desert. Not the road, but Gaza is called desert. For that old Gaza, which was once the boundary of the Canaanites near Egypt, was utterly destroyed, and another in its place was built elsewhere. This allegorically represents the people of the Gentiles, formerly deserted by the worship of God, nor cultivated by the preaching of any prophets. The way descending from Jerusalem to Gaza opens the spring of salvation; it is the Lord Jesus Christ, who says: "I am the way, the truth, and the life" (John XIV). He descended from the heavenly Jerusalem to our infirmities, and whitened the blackness of our guilt in the water of baptism.

Source: Commentary on Acts
[AD 202] Irenaeus on Acts 8:27
For this reason, also, Philip, when he had discovered the eunuch of the Ethiopians' queen reading these words which had been written: "He was led as a sheep to the slaughter; and as a lamb is dumb before the shearer, so He opened not His mouth: in His humiliation His judgment was taken away; "

Source: Against Heresies Book IV
[AD 407] John Chrysostom on Acts 8:27
Notice also the reason for his journey, sufficient to reveal his God-fearing attitude of mind—I mean, how long a journey he undertakes so as to pay adoration to the Lord. You see, they were still of the mind that worship was conducted in one place only and consequently traveled long distances to offer prayers there. For this reason, of course, he arrived at the place of the temple and Jewish cult so as to [offer] adoration to the Lord.

Source: HOMILIES ON GENESIS 35.4
[AD 544] Arator on Acts 8:27
No trifling occasion of hidden allegory shines in the image of [the eunuch’s] country: the Almighty gave full approval for Moses to unite the Ethiopian woman to himself in the bond of marriage; Scriptures reveal that he later spoke with the Lord face to face. What is there astonishing if love for the law began to grow at that time when [the law] had been joined [in marriage] to the church? Rather, the Song of Songs does not conceal the fact that the everlasting bride comes from that region: it calls her black and beautiful. She comes from the south, which burns the Ethiopian soil, to praise her Peacemaker in the mouth of Solomon, by which name [Pacificus] what Christ possesses has long been signified. She sends [the eunuch] ahead as guardian of [the church’s] riches, by whose protection she might begin to bring forth her wealth. What better treasure is in her than the glory of the font? What richer gold than a wealthy faith in the heart? Finally, how rightly is her herald a eunuch! As [faith] proceeds, lust is driven off, and the chaste capture the heavenly kingdoms.

Source: ON THE ACTS OF THE APOSTLES 1
[AD 735] Bede on Acts 8:27
And behold, a man from Ethiopia, a powerful eunuch. He is called a man for the virtue and integrity of his mind; and not undeservedly, as he had so much zeal for the Scriptures that he did not cease to read them even on the way; and he bore so much love in religion that, leaving the royal court, he came from the farthest parts of the world to the temple of the Lord. Hence, while justly seeking an interpreter of the reading, he found Christ whom he was seeking; and, as Jerome says, found more in the desert fountain of the Church than in the gilded temple of the synagogue. For there, as Jeremiah in amazement proclaims, the Ethiopian changed his skin, that is, washed from the filth of sins, he ascended whitened from the washing of Jesus.

Source: Commentary on Acts
[AD 735] Bede on Acts 8:27
The queen of the Ethiopians, Candace. And in the Book of Kings, we read that the Queen of the South came from the ends of the earth to hear the wisdom of Solomon. For, indeed, it was the custom of that nation always to be ruled by women, and to call them Candace.

Source: Commentary on Acts
[AD 735] Bede on Acts 8:27
Who was over all her treasures. The queen of the Ethiopians, sending her treasurer to Jerusalem, designates the Church of the nations, which will offer the Lord gifts of virtues and faith. The etymology of the name also fits. For Candace can be interpreted as changed from Hebrew. It is indeed she to whom it is said in the psalm inscribed: For those who will be changed: Hear, O daughter, and see, and incline your ear, and forget your people and your father's house (Psalm 45), and the rest.

Source: Commentary on Acts
[AD 220] Tertullian on Acts 8:28
The Spirit had enjoined Philip to proceed to that road: the eunuch himself, too, was not found idle, nor as one who was suddenly seized with an eager desire to be baptized; but, after going up to the temple for prayer's sake, being intently engaged on the divine Scripture, was thus suitably discovered-to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamberlain's chariot. The Scripture which he was reading falls in opportunely with his faith: Philip, being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away.

Source: On Baptism
[AD 407] John Chrysostom on Acts 8:28
Consider, I ask you, what a great effort it was not to neglect reading even while on a journey, and especially while seated in a chariot. Let this be heeded by those people who do not even deign to do it at home but rather think reading the Scriptures is a waste of time, claiming as an excuse their living with a wife, conscription in military service, caring for children, attending to domestics and looking after other concerns, they do not think it necessary for them to show any interest in reading the holy Scriptures.

Source: HOMILIES ON GENESIS 35.3
[AD 735] Bede on Acts 8:29
And the Spirit said to Philip. The Spirit spoke in Philip's heart. For the Spirit of God, as it were, appears to speak words to us, with a hidden force prompting us to do what ought to be done.

Source: Commentary on Acts
[AD 215] Clement of Alexandria on Acts 8:30
And as the receiving of good is abolished if we abolish the doing of good; so obedience and faith are abolished when neither the command, nor one to expound the command, is taken along with us.

Source: Clement of Alexandria Stromata Book I
[AD 373] Athanasius of Alexandria on Acts 8:30
He was not ashamed to confess his ignorance and implored to be taught. Therefore, to him who became a learner, the grace of the Spirit was given. But as for those Jews who persisted in their ignorance; as the proverb says, “Death came upon them. For the fool dies in his sins.”

Source: Letter 19.5
[AD 407] John Chrysostom on Acts 8:30
I mean, when the apostle said, “Do you really understand?” and came close in his lowly condition, he was not put off, he made no objection, he did not consider himself disgraced in the way many foolish people react, often preferring to remain in unbroken ignorance through a sense of shame in admitting their ignorance and having to learn from those able to instruct them.

Source: HOMILIES ON GENESIS 35.5
[AD 407] John Chrysostom on Acts 8:31
For it was necessary that he should ask, that he should desire it. Philip showed that he knew that the other man knew nothing, when he asks, “Do you understand what you are reading?” At the same time he shows that great indeed is the treasure within. It speaks well of the eunuch that he paid no attention to outward appearance. He did not ask, “Who are you?” He did not find fault with him or make false pretenses; he did not claim to know but confessed his ignorance. Therefore he learns. He shows his wound to the doctor. He saw at a glance that Philip both knows the matter and is willing to teach. Look how free he is from haughtiness! No splendor was presaged by his outward appearance. So desirous was he of learning and so attentive to the teachings that the saying, “He who seeks, finds,” was fulfilled in him.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 19
[AD 407] John Chrysostom on Acts 8:31
Not only did he reply with restraint and continue on as well, but also he showed us the virtue in his own behavior by issuing an invitation in those words—the minister, the barbarian, seated in his chariot, inviting the man of lowly mien, despicable in attire, to mount and ride with him.

Source: HOMILIES ON GENESIS 35.5
[AD 202] Irenaeus on Acts 8:32
But again: Whom did Philip preach to the eunuch of the queen of the Ethiopians, returning from Jerusalem, and reading Esaias the prophet, when he and this man were alone together? Was it not He of whom the prophet spoke: "He was led as a sheep to the slaughter, and as a lamb dumb before the shearer, so He opened not the month? ""But who shall declare His nativity? for His life shall be taken away from the earth."

Source: Against Heresies Book III
[AD 386] Cyril of Jerusalem on Acts 8:32
He is called a sheep; not a senseless one, but that which cleanses the world from sin by its precious blood, and when led before its shearer knows when to be silent.

Source: Catechetical Lecture 10.3
[AD 430] Augustine of Hippo on Acts 8:32
See how often it stresses this point and teaches this to those who are proud and contentious: “He was a wounded man,” it says, “and one who knew how to endure weaknesses; for this reason his face is turned away, bearing injuries and not much appreciated. He bears our infirmities, and he is amid sorrows on our behalf. And we thought that he was suffering sorrows, wounds and punishment. But he was wounded on account of our sins, and he became weak on account of our iniquities. In him we learned of our peace; by his bruises we were healed. We all went astray like sheep, and the Lord handed him over for our sins. And he did not open his mouth because he was mistreated. He was led off like a sheep for sacrifice, and like a lamb before his shearer, he made not a sound; thus he did not open his mouth. His judgment was removed in humility. Who will tell of his generation? For his life will be taken away from the earth. He was brought to death by the iniquities of my people. I will repay evil people on account of his burial and the rich on account of his death, because he did no wrong and had no deceit upon his lips. The Lord wishes to cleanse him of his wound. If you have given your life on account of your sins, you will see offspring with a long life. The Lord wishes to remove his soul from sorrows, to show him the light and form his mind, to justify the righteous one who serves the many well, and he will bear their sins. For this reason he will have many heirs and share the spoils with the mighty, because his soul was handed over to death and he was reckoned as one of the wicked. And he bore the sins of many and was handed over on account of their iniquities.”

Source: ON THE MERITS AND FORGIVENESS OF SINS AND ON INFANT BAPTISM 1.54
[AD 735] Bede on Acts 8:32
As a sheep led to the slaughter. Just as a sheep, when led to sacrifice, does not resist, so he suffered of his own free will. Or in a higher sense, just as the lamb was accustomed to be sacrificed at Passover, so Christ, our Passover, was sacrificed (1 Corinthians 5).

Source: Commentary on Acts
[AD 735] Bede on Acts 8:32
And as a lamb before its shearer is silent. He not only redeemed us with his blood but also covered us with his wool, so that we, shivering in our unbelief, might be warmed by his garment, and we might hear the Apostle speaking to us: As many of you as were baptized into Christ have put on Christ. Thus, he did not open his mouth, since in his passion he wished to answer Pilate and the chief priests briefly, and Herod not at all.

Source: Commentary on Acts
[AD 735] Bede on Acts 8:33
In his humiliation, his judgment was taken away. Because the judge of all did not find truth in judgment, but, without any fault, was condemned by the clamor of the Jews and the voice of Pilate.

Source: Commentary on Acts
[AD 735] Bede on Acts 8:33
Who shall declare his generation? Either it is to be understood of his divinity that it is impossible to know the mysteries of his divine birth, of which the Father speaks: I have begotten you from the womb before the morning star (Psalm 110); or of the Virgin's birth, which can be explained with difficulty. To Mary, seeking the reason, it is said through the angel: The Holy Spirit will come upon you. So either the angel or the evangelist should declare only the sacraments of his birth, who is a rare narrator.

Source: Commentary on Acts
[AD 735] Bede on Acts 8:33
For his life will be taken from the earth. So that he would live not on earth, but in heaven.

Source: Commentary on Acts
[AD 407] John Chrysostom on Acts 8:34
But meanwhile, as I was saying, let us be ashamed of ourselves in comparison to the eunuch on account of his baptism and his reading. He lived in wealth and power, but look, he allowed himself no rest even on the road. What must he have been like at home, in his leisure hours, this man who could not bear to be idle even on his travels? What must he have been like at night? Those of you who are in stations of dignity, pay attention! Imitate his modesty and piety! Although he was about to return home, he did not say to himself, “I am going back to my own country; there I shall receive baptism.” Such were the cold words spoken by many. But he did not need signs; he did not need miracles. From the prophet alone he believed.… But why is it that he sees him not before he goes to Jerusalem but after? It was necessary that he should not see the apostles under persecution, because he was still weak. He was not easily satisfied, for no prophet instructed him. Since even now, if someone should wish to devote himself to the study of the prophets, he does not need miracles. And, if you please, let us take up the prophecy itself.… He probably heard that he was crucified, that “his life is taken away from the earth” and everything else about him, “who had done no wrong,” that he prevailed to save others as well, and who he is, whose generation is unutterable. He probably saw the riven rocks there and heard how the veil was rent, and how there was darkness, and so on. And all these things Philip said to him, simply taking his text from the prophet. It is a great thing, this reading of the Scriptures! What Moses said was fulfilled, “Sitting, lying down, rising up and walking, remember the Lord your God.”

Source: HOMILIES ON THE ACTS OF THE APOSTLES 19
[AD 735] Bede on Acts 8:35
But Philip opening his mouth, etc. Philip interpreted means 'the mouth of a lamp,' and it is a beautiful sense that the mouth of a lamp opened its mouth, while it brought forth the obscure things of prophecy into the light of knowledge. Although these circumlocutions according to history could signify that his speech at that time would be somewhat longer.

Source: Commentary on Acts
[AD 258] Cyprian on Acts 8:36
That he who believes can immediately obtain (i.e., pardon and peace).]In the Acts of the Apostles: "Lo, here is water; what is there which hinders me from being baptized? Then said Philip, If thou believest with all thine heart, thou mayest."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 407] John Chrysostom on Acts 8:36
And notice again his modesty. He does not say, “Baptize me,” or keep quiet, but he utters something halfway between eagerness and reverent fear, saying, “What is to prevent me?” Do you see that he has learned the doctrines [of faith] perfectly? For the prophet indeed had the entirety: incarnation, passion, resurrection, ascension, judgment to come. If he shows great eagerness, do not wonder. Be ashamed, those of you who are unbaptized! “And he commanded the chariot to stop.” He spoke and gave the order before he heard [Philip’s answer]. “And when they came up out of the water, the Spirit of the Lord caught up Philip.” This was to show that what had happened was divine, that he should not think that it was only a man.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 19
[AD 735] Bede on Acts 8:36
They came to a certain water. Even today there is a village called Bethsoro in the tribe of Judah, on the twentieth milestone of those going from Chebron of Elias. Near it, a fountain bubbling up at the roots of a mountain is absorbed by the soil from which it springs. In this place, the eunuch was baptized by Philip.

Source: Commentary on Acts
[AD 735] Bede on Acts 8:36
Who prohibits me from being baptized? And he commanded the chariot to stop, and the rest. Here another translation according to the Greek exemplar has a few more verses where it is written: Behold water, who prohibits me from being baptized? But Philip said to him: If you believe with all your heart, you will be saved. And responding, he said: I believe in Christ, the Son of God. And he commanded the chariot to stop, and the rest. I believe, therefore, that our own interpreter initially translated these verses as well, but they were later omitted due to the fault of the scribes.

Source: Commentary on Acts
[AD 1781] Richard Challoner on Acts 8:37
If thou believest with all thy heart: The scripture many times mentions only one disposition, as here belief, when others equally necessary are not expressed, viz., a sorrow for sins, a firm hope, and the love of God. Moreover, believing with the whole heart signifies a belief of every thing necessary for salvation.
[AD 430] Augustine of Hippo on Acts 8:38
This same Philip, who had baptized people, and the Holy Spirit had not come upon them until the apostles had come along and laid their hands on them, baptized the eunuch of queen Candace who had been worshiping in Jerusalem, and on his way back from there he was reading the prophet Isaiah in his chariot and not understanding it. Philip was prompted to approach the chariot, and he explained the reading, insinuated the faith, preached Christ. The eunuch believed in Christ and said, when they came to some water, “Look, here is water; who is to prevent me being baptized? Philip said to him, “Do you believe in Jesus Christ?” He answered, “I believe that Jesus Christ is the Son of God.” And immediately he went down with him into the water. Once the mystery and sacrament of baptism had been carried out, since there was no expectation of the apostles coming as on the previous occasion, so that no one should think the gift of the Holy Spirit was at the disposal of mortals, the Holy Spirit came immediately.

Source: SERMON 99.11
[AD 735] Bede on Acts 8:39
The Spirit of the Lord snatched Philip away. There are some who testify that an angel did this in the Holy Spirit, as Jerome reports.

Source: Commentary on Acts
[AD 407] John Chrysostom on Acts 8:40
Great was the gain to Philip also:— that which he heard concerning the Prophets, concerning Habakkuk, concerning Ezekiel, and the rest, he saw done in his own person. Daniel 14:36; Ezekiel 3:12 Thence it appears that he went a long distance, seeing he was found at Azotus. (The Spirit) set him there, where he was thenceforth to preach: And passing through, he preached in all the cities, until he came to Cæsarea.
[AD 735] Bede on Acts 8:40
He preached to all the cities until he came to Caesarea. He says of Palestine, where it is described below that he had a house, which is shown to this day, as well as the room of his four prophesying virgin daughters.

Source: Commentary on Acts