CRITICAL REMARKS
Acts 8:1. Consenting.—Compare Acts 22:20; Luke 11:48; Romans 1:32. Luke had probably often heard this remark from Paul. At that time.—Lit., on that day—viz., of Stephen’s murder, which had been the signal for an outbreak of hostility against the Christians. All.—Not to be taken as if none but the Twelve remained in Jerusalem.
Acts 8:2. Devout men.—Pious Jews (compare John 19:38-39), not Christians, who would have been designated “disciples” or “brethren” (see on Acts 2:5).
Acts 8:3. Made havoc of.—Or, kept on laying waste; the imperfect denoting continuous action.
Acts 8:4. Went everywhere.—Should be “went about”—i.e., from place to place (compare Acts 11:19).
HOMILETICAL ANALYSIS.—Acts 8:1-4
The Fires of Persecution rekindled; or, Evil overruled for Good
I. The torch that lighted the flame.—This was undoubtedly Stephen’s murder. Like a spark falling into a powder magazine it kindled a fierce conflagration. Like the first taste of blood to a tiger, it awoke the dormant appetite for persecution which until now had slumbered in the bosoms of the high-priest and his confederates. The words “on that day” indicate that Stephen’s executioners proceeded straight from the scene of his martyrdom and commenced their diabolical work of persecuting Stephen’s friends.
II. The miscreant who carried the torch.—There can be little room for question that the person to whom this notoriety belonged was Saul, who at that time was consenting unto Stephen’s death (Acts 8:1; compare Acts 22:20), who, in fact, had been a prominent actor in carrying out the murder of the good deacon (Acts 7:58), and who, though not acting without the authority, or, at least, connivance, of the Sanhedrim, was, on his own confession afterwards made (Acts 26:9-10), the moving spirit in this anti-Christian crusade.
III. The fury with which the flame blazed.—It entered into every house where a “disciple” or “brother” resided. It spared neither man nor woman who bore the hated name of Christian. It stopped not at the spoiling of their goods, when they had any, but attacked their persons, violently dragging them from their homes and consigning them to prison (Acts 8:3; Acts 26:10; compare Hebrews 10:33-34; James 2:6-7). How it happened that the apostles were excepted from this persecution is not explained, and this has been regarded by some expositors (Zeller, Schneckenburger, and others) as a difficulty; but it need not be assumed either that they had dropped into temporary obscurity through having been eclipsed by the brilliant deacon, or that they were not harassed like their humbler brethren, though probably the veneration in which they were still held by the populace in general prevented the Sanhedrim from resorting to extreme measures against them.
IV. The alarm which the fire created.—It scattered the disciples from the city; caused, if not all at least a considerable number, perhaps the majority of those against whom the persecution was directed, to flee for safety beyond the bounds of Jerusalem and even of Judæa (see Acts 11:19). This statement, however, has, like the former, been challenged as improbable (Zeller) on the ground that so long as the apostles remained in the city it is not likely that all their followers would flee. And assuredly if all fled, what is stated in Acts 8:3 about Saul would be impossible. The probability, therefore, is that “all” in Acts 8:1 refers principally to the leading personages in the Christian community like Philip (Acts 8:5), or to the breaking up of the Christian congregations and the dispersion of their members. That the apostles did not retire from their posts in the metropolis, though they might have done so without sin (Matthew 10:23), was only what might have been expected. They were men of a different make from what they had been when they all forsook the Master and fled (Matthew 26:56). That the Spirit directed them to remain in the city and comfort the persecuted Christians who were left (Stier) is not improbable, but cannot be proved. That our Lord before His ascension had commanded them to remain in Jerusalem twelve years, though supported by ancient tradition (Clem. Alex., Strom. VI. v. 3), is most likely imagination.
V. The unexpected good in which it resulted.—It led to the extension of the Church. “They that were scattered abroad went about preaching the word.” Thus it paved the way for the transition of the gospel to the Gentiles. As it were the missionary activity that was carried on in the Judæan provinces and in Samaria formed a bridge for the passage of the heralds of salvation to cross over into regions beyond. So the highest good is oftentimes evolved out of the greatest evil. God can make man’s wrath to praise Him (Psalms 76:10) and cause “all things to work together for good to them that love Him (Romans 8:28).
Learn.—
1. That one sin commonly leads to another. The murder of Stephen to the persecution of the Church. 2. That they who will live godly must suffer persecution. “The servant is not greater than his Master.”
3. That it is not always wrong to flee from persecution. Otherwise Christ would not have counselled His disciples, “When persecuted in one city to flee into another” (Matthew 10:23).
4. That more is expected of the Church’s leaders than of their followers. A higher degree of Christian virtue should be exhibited by them who are set to rule in the Church. 5. That persecution cannot kill religion. It may destroy those who are religious, but others will arise in their stead. “The blood of the martyrs is the seed of the Church” (Tertullian).
HINTS AND SUGGESTIONS
Acts 8:1. The Church which was in Jerusalem.
I. Living.—A dead Church a misnomer.
II. Growing.—Wherever life is there must be progress.
III. Organised.—It had apostles, deacons, and private members.
IV. Persecuted.—This inevitable if a Church is alive and active.
V. Missionary.—The Church that does not propagate the faith is dead.
Acts 8:2. The Burial of Stephen.
I. The lifeless body.—That of Stephen.
1. A good man.
2. An eloquent preacher.
3. A faithful witness.
4. A noble martyr.
II. The devout pall-bearers.—Pious Jews, perhaps, rather than Christians, who would probably have been called “brethren” or “disciples,” and would not have been permitted to inter their fallen leader. That devout men buried Stephen testified to:
1. Their own goodness.
2. Stephen’s innocence.
3. The Sanhedrim’s guilt.
III. The solemn interment.—No doubt.
1. Hastily, without unnecessary delay; and
2. Plainly, without ostentation or display; but also
3. Reverentially, as was due to the dust of a saint; and
4. Hopefully, in anticipation of a glorious resurrection.
IV. The sorrowful lamentation.—“Great.” Because of, either:
1. Its outward vehemence;
2. Its inward intensity; or
3. Its wide prevalence.
Acts 8:2-3. Stephen and Saul.
I. The end of Stephen.—
1. In the world’s eyes sad.
2. In God’s eyes glorious.
II. The beginning of Saul.—
1. In the world’s eyes glorious.
2. In God’s eyes sad.
Lesson.—God seeth not as man seeth.
Acts 8:3. The Wolf and his Prey.
I. The wolf.—
1. His name, Saul.
2. His race, of the tribe of Benjamin (Genesis 49:27).
3. His ferocity, “Haling men and women he committed them to prison.”
4. His diligence, “entering into every house.”
II. His prey.—Christ’s sheep, “the Church” (Acts 20:28).
1. A little flock (Luke 12:32).
2. A feeble flock (1 Peter 5:10).
3. A purchased flock (Acts 20:28).
Saul and Paul.—The Saul who made havoc of the Church became the Paul who said, “Feed the Church of God.” Remember well the identity of the man, if you would understand fully the import of the doctrine. This change in the heart and life of Paul shows—
I. The marvellous power of the grace of God.—The marvellousness of this power is not always so conspicuous. Every operation of grace is beautiful, but in some cases it is startling and most sublime. Herein let us magnify the grace of God. “By grace are ye saved through faith; and that not of yourselves, it is the gift of God.” “Ye who sometime were afar off are made nigh by the blood of Christ.” “You that were sometimes alienated and enemies in your mind by wicked works, yet now hath He reconciled.” This is the Lord’s doing, and it is marvellous in our eyes. The occurrence of such marvellous instances is most valuable on two grounds:
1. It inspires hope even for the worst. Pray on! Hope on! The hardest rocks have been broken.
2. It renews our sense of the sufficiency of Divine grace. Great victories gladden nations. Great conversions make the Church joyful. This change in the heart and life of Paul shows—
II. The difference between sanctifying human energies and destroying them.—Saul was undoubtedly characterised by peculiar energy; what will Paul be? You will find that the Christian apostle retained every natural characteristic of the anti-Christian persecutor. Who so ardent in love, who so unswerving in service, as the apostle Paul? Was he an active sinner, but an indolent saint? How did he himself bear the treatment which he had inflicted upon others? Hear his words, and feel if they do not quicken the flow of your blood: “Are they ministers of Christ? I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft,” etc. How a man’s sins come back upon him! How sure is the discipline, and how terrible is the judgment of God! Can a man step easily from the rank of persecutor to the honour of apostle? Never! Hear Paul: “Even this present hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place; being reviled, we bless; being persecuted, we suffer it; being defamed, we intreat: we are made as the filth of the world, and are the off-scouring of all things,” etc. We feel in reading such words how inexorable is the law—“With what measure ye mete it shall be measured to you again.” But notice the energy of the apostle as being the same as the energy of the persecutor. Christianity does not destroy our natural temperament. We become sanctified, not deadened.
1. Christians will differ in the tone and measure of their service. He who has had much forgiven will love much. How does an escaped slave talk about liberty? So with preachers. The memory of their past lives will determine their preaching. Do not bind down all men to the same style.
2. Is our Christian energy equal to the energy with which we entered upon the service of the world? When were you kept back from gay engagements by wet, damp, or foggy nights? When did you complain that you could never go to the theatre without paying, or tell the devil that his service was costly? In the light of such inquiries let us examine our Christian temper and service. This change in the heart and life of Paul suggests—
III. The possible greatness of the change which awaits even those who are now in Christ.—The moral distance between Saul and Paul is immense, but what of the spiritual distance between Paul the warrior and Paul the crowned saint? It is the distance between earth and heaven.—J. Parker, D.D.