Exegetical and Hermeneutical Commentary of Acts 8:25
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.
25. And they [They therefore], when they had testified and preached [spoken] the word of the Lord, returned to [towards] Jerusalem, and preached the gospel in [to] many villages of the Samaritans ] Peter and John had not been sent forth to make an extended missionary journey, but only to confirm the work of the Evangelists who had first preached and baptized in Samaria, by laying their hands upon the converts. This done they returned to their place in Jerusalem, but by the way preached in such villages of Samaria as lay in their road.
Fuente: The Cambridge Bible for Schools and Colleges
In many villages … – They went at first directly to the city of Samaria. On their return to Jerusalem they travelled more at leisure, and preached in the villages also – a good example for the ministers of the gospel, and for all Christians, when traveling from place to place. The reason why they returned to Jerusalem, and made that their permanent abode, might have been, that it was important to bear witness to the resurrection of Christ in the very city where he had been crucified, and where his resurrection had occurred. If the doctrine was established there, it would be more easy to establish it elsewhere.
Fuente: Albert Barnes’ Notes on the Bible
Verse 25. And they, when they had – preached – returned to Jerusalem] That is, Peter and John returned, after they had borne testimony to and confirmed the work which Philip had wrought.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Not only in the chief city, but in the smallest villages, these great apostles spend their pains; for so it was promised unto them that they should receive power to do, Act 1:8.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. and theyPeter and John.
when they had . . .preachedin the city where Philip’s labors had been so richlyblessed.
returned . . . and preached .. . in many villages of the Samaritansembracing theopportunity of their journey back to Jerusalem to fulfil their Lord’scommission to the whole region of Samaria (Ac1:8).
Ac8:26-40. THE ETHIOPIANEUNUCH.
“With this narrative of theprogress of the Gospel among the Samaritans is connected anotherwhich points to the diffusion of the doctrine of the Cross among theremotest nations. The simplicity of the chamberlain of Meroe forms aremarkable contrast with the craft of the magician just described”[OLSHAUSEN].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And they, when they had testified, c. That is, Simeon (or Peter) and John, as the Syriac version expresses it when they had bore their testimony to, and by it confirmed the Gospel as preached by Philip, and had established the young converts in it, and against the errors of Simon Magus:
and preached the word of the Lord; or of “God”, as read the Alexandrian copy, and the Syriac, Arabic, and Ethiopic versions; when they had preached the Gospel in the city of Samaria, the same as Philip had preached before; whereby it appeared, that there was an harmony and agreement between them:
returned to Jerusalem; to the rest of the apostles there, to give them an account, how they found things at Samaria; what they had done, and what they had met with: and upon their return, whilst on their journey, they stopped at several places, which lay in their way;
and preached the Gospel in many villages of the Samaritans; their first commission in Mt 10:5 being now cancelled, and a new one given them to preach the Gospel to every creature; and being appointed witnesses for Christ in Samaria, as well as in Jerusalem and Judea; Ac 1:8.
Fuente: John Gill’s Exposition of the Entire Bible
They therefore ( ). Demonstrative with (no following ) and the inferential (therefore) as often in Acts (1:6, etc.).
Returned (). Imperfect active picturing the joyful journey of preaching (, imperfect middle) to the Samaritan villages. Peter and John now carried on the work of Philip to the Samaritans. This issue was closed.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And they, when they had testified,” (hoi men oun diamorturamenoi) “They (Peter and John) therefore having solemnly borne witness,” to confirm and support the preaching of Philip, Act 1:8.
2) “And preached the word of the Lord,” (kai lalesantes ton logon tou kuriou) “And having repeatedly spoken the word of the Lord,” the commission He had given to them, to bear witness of Jesus, Joh 20:21; Luk 19:10; Luk 24:46-51.
3) “Returned to Jerusalem,” (hupestrepon eis lerosolum) “They returned or turned back to Jerusalem,” their home base, as apostles having been sent forth, encouraged by the other apostles, Act 8:14.
4) “And preached the gospel in many villages of the Samaritans,” (pollas te komas ton Samariton evengelizonto) “Even evangelized many villages of the Samaritans;” Won many to the Lord, baptized them and established congregations or churches, on the way back to Jerusalem, as they did what the resurrected Lord commanded them to do before His ascension, Act 1:9-11.
Fuente: Garner-Howes Baptist Commentary
25. And they testified. In these words Luke teacheth that Peter and John came not only that they might enrich the Samaritans with the gifts of the Spirit, but also that they might establish them in the faith which they had already received, by approving Philip’s doctrine. For thus much doth the word testify import; as if he should say, that it came to pass by their testimony, that the word of God had full and perfect authority, and that the truth was of force, as being well testified and authentic. Notwithstanding Luke teaeheth therewithal that they were faithful witnesses of God, when he addeth that they uttered the word of God. This was, therefore, the sum of the apostles’ doctrine, faithfully to utter those things which they had learned of the Lord, and not their own inventions, or the inventions of any man else. He saith, that they did this not only in the city, but also in villages. Therefore we see that they were so inflamed to further the glory of Christ, that whithersoever they came they had him in their mouth. So that the seed of life began to be sown throughout the whole region, after that it was preached in the city. (526)
(526) “ Ab una urbe,” from one city.
Fuente: Calvin’s Complete Commentary
(25) And they, when they had testified . . .The statement involves a stay of some duration, long enough to found and organise a community of disciples. And this was followed, not by an immediate return to Jerusalem, but, as the Greek tense shows, by one with many halts, at each of which the glad tidings of the word of the Lord were proclaimed, and a Church founded. Did the Apostles enter on this journey into the village on which one of them had sought to call down fire from heaven (Luk. 9:54)? Now, at least, he had learnt to know what manner of Spirit claimed him as his own.
The curtain falls at the close of this drama on the Christians of Samaria, and we know but little of their after history. The one glimpse of them which we get is, however, of very special interest. When Paul and Barnabas after their first missionary journey went up to Jerusalem, they passed through Phenico and Samaria (Act. 15:3). St. Paul also had conquered the antagonism that divided the Jew, and, above all, the Pharisee, from the Samaritan. The Samaritans heard with joy of that conversion of the Gentiles which showed that old barriers and walls of partition were broken down. Many, we may believe, would elect to take their stand on the ground of the freedom of the gospel rather than on any claim to Jewish descent or the observance of the Jewish Law. Others, however, we know, adhered to that Law with a rigorous tenacity, and left their creed and ritual, their Gerizim worship and their sacred Books, as an inheritance to be handed down from century to century, even to the present day. The whole nation suffered severely in the wars with Rome under Vespasian, and Sychem was taken and destroyed, a new city being built by the emperor on the ruinsa Roman city with Temples dedicated to Roman godsto which, as perpetuating the name of his house and lineage, he gave the name of Flavia Neapolis (= New Town), which survives in the modern Nablous. In the early history of the Church there attaches to that city the interest of having been the birthplace of the martyr Justin, and of the heretic Dositheus. In one of the Simon legends, as stated above, the latter appears as the instructor of the sorcerer, but this is probably a distortion of his real history.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans.’
Then once Peter and John, impressed by the work among Samaritans, had further ministered to them and to Samaritans in other villages, they returned to Jerusalem, being satisfied that all was being done rightly. Meanwhile they also themselves took the opportunity to proclaim the Good News to many Samaritan villages. They approved of Philip’s ministry and desired to extend it. In view of the fact that they had been with Jesus at Sychar (John 4) they could hardly do any other.
And thus was healed by the message of Christ the first great division known to the Apostles, the division between Jew and Samaritan. Here was an outward declaration of the success of the ministry of reconciliation. Jews from Jerusalem and Samaritans from Samaria were seen as having fellowship as one. It could never have happened without Christ. But there is a subsidiary question. Could it ever have happened unless there had been persecution in Jerusalem? God knew precisely what He was doing.
Fuente: Commentary Series on the Bible by Peter Pett
Act 8:25. When they had testified, &c. When they had borne their testimony, &c. that is, to the truth of the gospel. See on Luk 24:48.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 8:25-26 . . . .] The word which they spoke was not their word, but Christ’s , who caused the gospel to be announced by them as His ministers and interpreters. Comp. Act 13:48 f., Act 15:35 f, Act 19:10 ; Act 19:20 . But the auctor principalis is God (Act 10:36 ), hence the gospel is still more frequently called (Act 4:29 ; Act 4:31 , Act 6:2 , and frequently).
.] namely, on their way back to Jerusalem.
, with the accusative of the person (Luk 3:18 ; Act 14:21 ; Act 16:10 ), is rare, and belongs to the later Greek. See Lobeck, ad Phryn. p. 267 f.
] is neither to be rationalized with Eichhorn to the effect, that what is meant is the sudden and involuntary rise of an internal impulse not to be set aside; nor with Olshausen to the effect, that what is designated is not a being appearing individually, but a spiritual power, by which a spiritual communication was made to Philip (the language is, in fact, not figurative, as in Joh 1:51 , but purely historical). On the contrary, Luke narrates an actual angelic appearance , that spoke literally to Philip. This appearance must, in respect of its form , be left undefined, as a vision in a dream (Eckermann, Heinrichs, Kuinoel) is not indicated in the text, not even by , which rather ( raise thyself ) belongs to the pictorial representation; comp. on Act 5:17 . Philip received this angelic intimation in Samaria (in opposition to Zeller, who makes him to have returned with the apostles to Jerusalem), while the two apostles were on their way back to Jerusalem.
, , i.e. the strong (Gen 10:19 ; Jos 15:45 ; Jdg 3:3 ; Jdg 16:1 ; 1Ma 11:16 ), a strongly fortified Philistine city, situated on the Mediterranean, on the southern border of Canaan. See Stark, Gaza u. d. philistische Kste, Jena 1852; Ritter, Erdk. XVI. l, p. 45 ff.; Arnold in Herzog’s Encykl. IV. p. 671 ff. It was conquered (Plut. Alex. 25; Curt. iv. 6) and destroyed (Strabo, xvi. 2. 30, p. 759) by Alexander the Great, a fate which, after many vicissitudes, befell it afresh under the Jewish King Alexander Jannaeus, in B.C. 96 (Joseph. Antt. xiii. 13. 3, Bell. i. 4. 2). Rebuilt as New Gaza farther to the south by the Proconsul Gabinius, B.C. 58, the city was incorporated with the province of Syria. Its renewed, though not total destruction by the Jews occurred not long before the siege of Jerusalem (Joseph. Bell. Jud. ii. 18. 1). It is now the open town Ghuzzeh.
] applies to the way (von Raumer, Robinson, Winer, Buttmann, Ewald, Baumgarten, Lange, and older commentators, as Castalio, Beza, Bengel, and others). As several roads led from Jerusalem to Gaza (and still lead, see Robinson, II. p. 748), the angel specifies the road, which he means, more exactly by the statement: this way is desolate, i.e. it is a desert way, leading through solitary and little cultivated districts. Comp. 2Sa 2:24 , LXX. Such a road still exists; see Robinson, l.c. The object of this more precise specification can according to the text only be this, that Philip should take no other road than that on which he would not miss, but would really encounter, the Ethiopian. The angel wished to direct him right surely. Other designs are imported without any ground in the text, as, e.g., that he wished to raise him above all fear of the Jews (Chrysostom, Oecumenius), or to describe the locality as suitable for undisturbed evangelical operations (Baumgarten), and for deeper conversation (Ewald, Jahrb. V. p. 227), or even to indicate that the road must now be spiritually prepared and constructed (Lange). stands without the article, because it is conceived altogether qualitatively. If is to be referred to Gaza (so Stark, l.c. p. 510 ff., following Erasmus, Calvin, Grotius, and others), and the words likewise to be ascribed to the angel, we should have to take as destroyed, and to understand these words of the angel as an indication that he meant not the rebuilt New Gaza, but the old Gaza lying in ruins. But this would be opposed, not indeed to historical correctness (see Stark), but yet to the connection, for the event afterwards related happened on the way, and this way was to be specified. Others consider the words as a gloss of Luke (de Wette, Wieseler, and others, following older interpreters). But if is to be referred to the way, it is difficult to see what Luke means by that remark. If it is to indicate that the way is not, or no longer, passable, this has no perceptible reference to the event which is related. But if, as Wieseler, p. 401, thinks, it is meant to point to the fact that the Ethiopian on this solitary way could read without being disturbed, and aloud, no reader could possibly guess this, and at any rate Luke would not have made the remark till Act 8:28 . If, on the other hand, we refer in this supposed remark of Luke to the city, we can only assume, with Hug and Lekebusch, p. 419 f., that Luke has meant its destruction, which took place in the Jewish war (Joseph. Bell. ii. 18. 1). But even thus the notice would have no definite object in relation to the narrative, which is concerned not with the city, but with the way as the scene of the event. Hug and Lekebusch indeed suppose that the recent occurrence of the destruction induced Luke to notice it here on the mention of Gaza; but it is against this view in its turn, that Luke did not write till a considerable time after the destruction of Jerusalem (see Introduction, sec. 3). Reland, Wolf, Krebs, inappropriately interpret as unfortified, which the context must have suggested (as in the passages in Sturz, Lex. Xen. II. p. 359), and which would yield a very meaningless remark. Wassenberg, Heinrichs, and Kuinoel take refuge in the hypothesis of an interpolated gloss.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 25. When they had testified ] That is, with great gravity and liberty declared. ( .)
In many villages of the Samaritans ] Accounting with Luther, that vilissimus pagus est palatium eburneum in quo est pastor et credentes aliqui; the meanest village may become an ivory palace, by having in it a faithful pastor and some few believers.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
25 40. ] CONVERSION OF THE THIOPIAN EUNUCH BY PHILIP’S TEACHING.
Fuente: Henry Alford’s Greek Testament
25. ] indicates (see note on Act 8:4 ) that the paragraph should begin here, not at Act 8:26 as commonly.
. .] It is interesting to recall Luk 9:52 , where on their entering into a , the same John wishes to call down fire from heaven, . On constr. ( . w. accus.), see reff.
The gradual sowing of the seed further and further from Jerusalem is advancing: not only is this eunuch to carry it to a far distant land, but Philip is sent to a desert road, away from town or village, to seek him. The imperfects (altered in the rec., see var. readd., into aorists) are significant. They were on their way back to Jerusalem, and were evangelizing the Samaritan villages, when the angel spake (aor.) to Philip.
Fuente: Henry Alford’s Greek Testament
Act 8:25 . : the and in Act 8:26 may connect the return of the party to Jerusalem and the following instructions to Philip for his journey, and so enable us to gather for a certainty that Philip returned to Jerusalem with the Apostles, and received there his further directions from the Lord; see Rendall’s Appendix on , Acts , p. 164, but cf. on the other hand, Belser, Beitrge , pp. 51, 52. On the frequent and characteristic use of in Luke, see above on Act 1:6 , etc. : if we read the imperfect, we have the two verbs in the verse in the same tense, and the sense would be that the Apostles did not return at once to Jerusalem, but started on their return (imperfect), and preached to the Samaritan villages on the way (as Belser also allows) the closely unites the two verbs (Weiss). The verb is characteristic of St. Luke: in his Gospel twenty-one or twenty-two times; in Acts, eleven or twelve times; in the other Evangelists, only once, Mar 15:40 , and this doubtful; only three times in rest of N.T. (Lekebusch, Friedrich).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Act 8:25
25So, when they had solemnly testified and spoken the word of the Lord, they started back to Jerusalem, and were preaching the gospel to many villages of the Samaritans.
Act 8:25 “solemnly testified” See note at Act 2:40.
“and were preaching the gospel to many villages of the Samaritans” This shows the marked change of attitude on the part of the Apostles to the Samaritans.
It seems that “the word of the Lord” and “the gospel” are synonymous.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
And they. Literally They indeed therefore.
testified. Greek. diamarturomai, i.e. fulfilled their testimony. Compare Act 2:40.
preached = spoke. Greek. laleo. App-121.
preached the gospel in = evangelized. Greek. euangelizo. App-121.
villages. Once John had wished to call down fire from heaven on a Samaritan village. Luk 9:54.
Fuente: Companion Bible Notes, Appendices and Graphics
25-40.] CONVERSION OF THE THIOPIAN EUNUCH BY PHILIPS TEACHING.
Fuente: The Greek Testament
Act 8:25. , having testified) having fulfilled their testimony, which was circulated abroad among all.- , towards Jerusalem) for what they did on the way to it is subjoined. As yet it was the province of the apostles for the most part to remain at Jerusalem.-, in many) Divine operations easily succeed: human counsels, only with anxiety.
Fuente: Gnomon of the New Testament
when they had: Act 1:8, Act 18:5, Act 20:21, Act 26:22, Act 26:23, Act 28:23, Act 28:28, Act 28:31, Joh 15:27, 1Pe 5:12
villages: Luk 9:52-56
Reciprocal: Mar 2:2 – and he Joh 4:41 – many Act 9:32 – as 1Pe 1:12 – that have
Fuente: The Treasury of Scripture Knowledge
5
Act 8:25. They means Peter and John who returned to Jerusalem, but preached in many of the Samaritan villages on their way.
Fuente: Combined Bible Commentary
Act 8:25. And they . . . returned to Jerusalem. Theythat is, John and Peternow left Philip to pursue his work alone, and returned to the capital city.
Ana preached the gospel in many villages of the Samaritans. On their way back to their own home, the two, deeply moved at the ready reception of the Word by this hitherto despised people, remembered how their Master, looking forward in His Divine foreknowledge to such an hour as this, had beheld these very fields of Samaria white already to harvest, the harvest of the Lord (Joh 4:35). With these words of the Redeemer ringing in their ears, John and Peter continued in many a Samaritan village the good work of Philip, and as they journeyed on to Jerusalem kept on proclaiming the good news of God among the homes of the Samaritan people. The same John, be it remembered, who once wished for fire to come down from heaven to consume these very people, now preached to them the Gospel of peace. He had since that time learned much in the school of Christ. Then he knew not what spirit he was of, but now he was actuated by the Holy Spirit. It was a different kind of fire which he now prayed might descend from heaven upon these Samaritansthe fire of the Holy Ghost (Gloag).
Fuente: A Popular Commentary on the New Testament
Act 8:25. And when they had testified, and preached the word of the Lord Had borne a solemn testimony by word and deed to the truth of the gospel, and confirmed what Philip had preached; they returned to Jerusalem To the other ten apostles, having executed their commission, and performed the errand on which they were sent; and preached the gospel As they went along; in many villages of the Samaritans Which lay in their way, doubtless confirming their doctrine by miracles, though none are here recorded.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
25. In connection with the prime object of their visit to Samaria, Peter and John also furthered the efforts of Philip in preaching and teaching. This we learn from an incidental remark in connection with the statement of their departure for Jerusalem. (25) “Now they, having testified and spoken the word of the Lord, returned into Jerusalem and preached the gospel in many villages of the Samaritans.” This labor in the Samaritan villages was performed on their journey toward Jerusalem, which may have been somewhat circuitous, according to the situation of the villages which they desired to visit. Thus these primitive preachers of the gospel made all the stations of their journeys through the country successive points for disseminating the truth.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
25. After the arrival of the apostles, Philip accompanied them; meanwhile they prosecuted extensive tours in Samaria, everywhere preaching the gospel, seeing multitudes of those heathen converted, and unhesitatingly preaching to them the second work of grace, i. e., entire sanctification in the reception of the personal Holy Ghost.
Fuente: William Godbey’s Commentary on the New Testament
Act 8:25. Return of Peter and John to Jerusalem.The Church founded by Philip at Samaria is further strengthened by the apostles, who also preached in many villages of the Samaritans, whether before they arrived at Jerusalem or afterwards is scarcely clear. It is not likely that Philip is to be understood as returning with them.
Fuente: Peake’s Commentary on the Bible
Evangelism elsewhere in Samaria 8:25
The subjects of this verse are evidently Peter and John. The fact that while they were returning to Jerusalem the apostles preached the gospel in other Samaritan towns shows that they fully accepted the Samaritans as fellow believers. Furthermore they welcomed them into the church. Quite a change had taken place in John’s heart in particular, and in Peter’s, since these disciples had visited Samaria with Jesus. John had wanted to call down fire from heaven on a Samaritan village (cf. Luk 9:52-54).
This mission into Samaria constituted a further gospel advance to the Gentiles. The Jews regarded the Samaritans as half Jew and half Gentile. In view of Peter’s later reluctance to go to the Gentiles (ch. 10) this incident was clearly part of God’s plan to broaden his vision. It prepared him to accept Gentiles into the church equally with Jews.