Chapter I

_DISPERSION OF THE CHRISTIANS――ACTIVITY OF PHILIP._
A.D. 36.

THE martyrdom of the great Hellenist, who was conveyed to his grave amidst much lamentation _by devout men_[737] (Acts viii. 2), was the signal for a furious persecution of the Christians. The protection with which the prudence of Gamaliel had hitherto shielded them was now withdrawn. Pharisee and Sadducee alike[738], in the absence or with the connivance of the Roman procurator[739], turned against the hated sect, and the young Cilician of Tarsus, who was _consenting to the death_ of Stephen (Acts viii. 1), and probably was now or shortly afterwards a member of the Sanhedrin[740], found himself able to give vent to the full fury of his zeal.

Resolved _to make havoc of the Church_ (Acts viii. 3), he invaded the dwellings of those who professed adherence to the Christian faith, dragged forth their inmates, whether men or women, and committed them to prison (Acts viii. 3, xxvi. 9, 10, xxii. 3). Some of these persecuted people he scourged, _often, in many synagogues_ (Acts xxvi. 11); some he strove to compel to blaspheme the Holy Name whereby they were called (Acts xxvi. 11); others he brought before the Sanhedrin, and when it was decided that they should be put to death, _gave his vote against them_[741] (Acts xxvi. 10), so that his fame as an inquisitor spread beyond the boundaries of Palestine, and reached even the distant city of Damascus (Acts ix. 13).

From a persecution instigated by such a zealous leader the disciples fled in different directions throughout Judæa and Samaria, and even further north still, to Phœnicia, Cyprus, and Antioch (Acts xi. 19), but the Apostles remained firm at their posts, and for the present did not leave Jerusalem (Acts viii. 1).

Amongst those, who were thus dispersed abroad, was one of the “Seven” who had been elected with Stephen to superintend the distribution of the funds of the Christian society. Between Judæa and Galilee lay the district of Samaria, the inhabitants of which, though shunning and shunned by the Jew, “yet clung to the same promises and looked forward to the same hopes[742].” Thither Philip now went down, and entering one of its towns[743], began to proclaim the message of Glad Tidings to its people, and performed many miracles, casting out demons, and healing many that were lame and paralysed. He was received with no less readiness than the Holy One Himself, when sitting on Jacob’s well[744], He declared Himself the Messiah to the woman who was a sinner. With one accord the Samaritans _gave heed to his words_ (Acts viii. 6).

At this time there was present in the neighbourhood a man, who made no small stir in his day, by name Simon[745]. By his skill as a magician he had succeeded in astounding the people of Samaria to such a degree that he found votaries amongst all ranks and all ages, and was pronounced to be _the Power of God which is called Great_[746] (Acts viii. 10). But in Philip he found a rival whom he could not resist. He might astonish and perplex, but Philip could do more. He could heal, and restore gladness to many a saddened home (Acts viii. 12). The magician, therefore, soon found himself deserted, and many, both men and women, left him, and believing the Glad Tidings announced by the Evangelist, were admitted into the Church by baptism (Acts viii. 12). These results made a deep impression on the mind of Simon, and he too professed himself a believer, and received baptism at the hands of Philip (Acts viii. 13).

Meanwhile news that the despised Samaria had received the word of God reached the ears of the Apostles at Jerusalem, and they dispatched Peter and John[747] thither on a special mission of enquiry. They on their arrival prayed that some of those extraordinary gifts, which followed and attested the effusion of the Spirit on the Day of Pentecost, might be bestowed upon the Samaritan believers, and laid their hands upon them (Acts viii. 17), whereupon the endowments, for which they had prayed, were vouchsafed, and attested the planting of a Church in Samaria, standing in an equal rank with the first Church at Jerusalem[748].

Astonished as Simon had been at the miracles of Philip, he was still more astonished at the results of the imposition of the hands of the two Apostles, and he tried to bribe them to bestow upon him the same peculiar power (Acts viii. 18, 19). This mercenary proposal opened their minds to the real character of the man, and with the same just severity with which he had rebuked Ananias, Peter now denounced the wickedness of the pretender, and declaring that his heart was not right in the sight of God, that he had neither part nor lot in the matter, bade him pray that peradventure his evil intentions might be forgiven (Acts viii. 20–22). Struck dumb by the plain-spoken truthfulness of the Galilæan fisherman, and awakened rather to feelings of apprehension of the Divine vengeance than to repentance[749], Simon implored the Apostles to intreat the Lord for him, that none of the things which they had threatened might come to pass (Acts viii. 24)[750].

After this encounter Peter and John extended their missionary labours to many other villages of the Samaritans[751] (Acts viii. 25), and then returned to Jerusalem. But other work was reserved for Philip, for a Divine intimation bade him go toward the south, along the road leading from Jerusalem to Gaza. Of the roads leading to this well-known city[752], one by Ramleh passed through town and villages; another, better adapted for carriages, through Hebron, and thence through a district comparatively little inhabited[753], and exposed to the incursions of southern marauders, whence it was called _desert_[754] (Acts viii. 26). The latter was the one which the heavenly Voice bade the Evangelist take, and as he traversed it, probably ignorant of the cause wherefore he was sent, he perceived a chariot, in which one sat reading as he rode. This was a man of Ethiopia[755], a eunuch, the chief officer of Candace, queen of Meröe, and steward of all her treasure, who had come up to worship at one of the Feasts at Jerusalem, and was now returning (Acts viii. 27, 28). Bidden by the heavenly Voice to join the Stranger, Philip quickened his steps, and presently overheard him reading aloud[756], probably in the Septuagint Version[757], the words of the prophet Isaiah (chap. liii. 6, 7):

_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 away from the earth._

_Understandest thou what thou readest?_ enquired Philip. _How can I_, answered the other, _unless some man should guide me?_ and he besought him to get up and sit down by his side. Then the conversation began. _I pray thee_, said the eunuch, _of whom is the prophet speaking this? of himself, or of some other man?_

Thereupon Philip opened his mouth, and told him who that “Man” was, and preached the glad tidings of Him, who died, and rose again, and ascended into heaven. As he went on, the eunuch was filled with an ardent desire to embrace the faith, and, being probably informed by Philip of the last command of his ascended Lord to the Apostles, on reaching a stream of water, enquired whether aught could hinder his being baptized? Thereupon the chariot was stayed[758], and the two went down to the water[759], and Philip baptized him, and then, either in consequence of some sudden inward summons or by a miraculous withdrawal, was instantly caught away, so that the eunuch saw him no more, and went on his way rejoicing (Acts viii. 39). Meanwhile Philip had passed on to Azotus, the ancient Ashdod[760], and thence evangelizing all the towns[761] in his way, and following the coast-line, proceeded to Cæsarea on the Sea[762] (Acts viii. 40).