Acts 8
Commentary from 23 fathers
And devout men carried Stephen to his burial, and made great lamentation over him.
συνεκόμισαν δὲ τὸν Στέφανον ἄνδρες εὐλαβεῖς καὶ ἐποίησαν κοπετὸν μέγαν ἐπ᾿ αὐτῷ.
погребо́ша же стефа́на мꙋ́жїе благоговѣ́йнїи и҆ сотвори́ша пла́чь ве́лїй над̾ ни́мъ.
"And devout men," it says, "carried Stephen to his burial, and made great lamentation over him." 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."
Homily on Acts 18
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.”
Letter 144
If those who buried Stephen were devout, how did they become despairing? Is it because they were not yet perfect, or because they were deprived of such protection, such teaching, such signs, and because they saw him gentle and kind as dead and crushed by stones?
Commentary on Acts
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."
Retractions on Acts
"And devout men buried Stephen." If they were "devout," then how did they "make great lamentation?" This is because they were not yet perfect. On the other hand, who would not have wept, being deprived of such teaching, such defense, and such miracles, and seeing this righteous man lying dead and stoned?
Commentary on Acts
As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.
Σαῦλος δὲ ἐλυμαίνετο τὴν ἐκκλησίαν κατὰ τοὺς οἴκους εἰσπορευόμενος, σύρων τε ἄνδρας καὶ γυναῖκας παρεδίδου εἰς φυλακήν.
Са́ѵлъ же ѡ҆ѕлоблѧ́ше цр҃ковь, въ до́мы входѧ̀, и҆ влачѧ̀ мꙋ́жы и҆ жєны̀, предаѧ́ше въ темни́цꙋ.
"As for Saul, he made havoc of the Church, entering into every house, and haling men and women committed them to prison." 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.
Homily on Acts 18
"And Saul was ravaging the church." Great was his madness, both to be alone and to break into houses. This was because he had devoted his soul to the law.
Commentary on Acts
Therefore they that were scattered abroad went every where preaching the word.
Οἱ μὲν οὖν διασπαρέντες διῆλθον εὐαγγελιζόμενοι τὸν λόγον.
Разсѣ́ѧвшїисѧ же прохожда́хꙋ, благовѣствꙋ́юще сло́во.
"Therefore they that were scattered abroad went everywhere preaching the word." But I would have thee admire how even in a season of calamity they neglected not the preaching.
Homily on Acts 18
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.
Retractions on Acts
though scattered through fear, they were nevertheless firm in preacing the gospel.
Then Philip went down to the city of Samaria, and preached Christ unto them.
Φίλιππος δὲ κατελθὼν εἰς πόλιν τῆς Σαμαρείας ἐκήρυσσεν αὐτοῖς τὸν Χριστόν.
[Заⷱ҇ 18] Фїлі́ппъ же соше́дъ во гра́дъ самарі́йскїй, проповѣ́даше и҆̀мъ хрⷭ҇та̀:
Not the apostle Philip who is counted among the twelve is this, but one of the seven, the one chosen with Stephen for the administration of the widows. That it is true is clear from here. For of the apostles only those left behind in Jerusalem, while the rest of the disciples were scattered elsewhere, as has already been said; and all were scattered throughout the regions of Judea and Samaria, except the apostles. Among those who were scattered was this Philip, who also instructed Simon in Samaria, and having baptized the Eunuch by a divine oracle, was found by the Spirit of the Lord at Azotus, and then hurried on to Caesarea where he also came to be. For being tried by the persecution against Stephen, and fearing for fear that he share the lot of his partners, he returned home. Moreover, if the one who baptized in Samaria had been one of the apostles, he would have had the authority to bestow the gift of the Spirit, and Peter and John would not have had to come down from Jerusalem to confer the gift of the Spirit upon them. This one therefore baptizes only as a disciple; the apostles perfect the grace, to whom the authority for such a bestowal had been given. [LETTER FROM ISIDORE]
Commentary on Acts
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).
Retractions on Acts
This is not the apostle Philip who is counted among the twelve, but one of the seven chosen for the care of widows, who also baptized the eunuch and catechized Simon. Listen to what the evangelist Luke says: after the killing of Stephen, "a great persecution arose against the church in Jerusalem; and they were all scattered throughout the regions of Judea and Samaria, except the apostles" (8:1). From this it is clear that the apostle Philip, along with the other apostles, was in Jerusalem. Luke made this remark in order to show that Philip baptized those who had been given Christian instruction in Samaria. But the apostles Peter and John, having come to them from Jerusalem, imparted to them the grace of the Spirit. And if he had been one of the twelve apostles, he would have had the authority to impart the gifts of the Spirit as well. He baptizes only as a disciple, while the completing grace is imparted by those apostles who were given the authority to impart such a gift. Others say that Philip did not bring down the Spirit upon those baptized because he was only a deacon, put forward by those who were with Stephen, and did not hold either the presbyteral or the episcopal rank, as did the chosen disciples of the Lord. And that he was a deacon is attested by Paul in the "Canons" — he attests this not only about him, but also about Ananias, who baptized Paul himself. And being a deacon, he baptized due to the lack of presbyters in Samaria, because in case of necessity, when there is no presbyter, deacons are also permitted to baptize, as the Spirit Himself taught, having inspired that same Philip with the thought to approach the eunuch. It should be noted that after baptism, the Holy Spirit descends upon those baptized through the laying on of hands by virtue of prayer in the name of the Lord Jesus. Therefore, to this day this rite is observed in the same form.
Commentary on Acts
He was a deacon of the same rank.
And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.
προσεῖχον δὲ οἱ ὄχλοι τοῖς λεγομένοις ὑπὸ τοῦ Φιλίππου ὁμοθυμαδὸν ἐν τῷ ἀκούειν αὐτοὺς καὶ βλέπειν τὰ σημεῖα ἃ ἐποίει.
внима́хꙋ же наро́ди глаго́лємымъ ѿ фїлі́ппа є҆динодꙋ́шнѡ, слы́шаще и҆ ви́дѧще зна́мєнїѧ, ꙗ҆̀же творѧ́ше:
6–7"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 spake, 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." "Hearing and seeing the miracles which he did." 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. "For unclean spirits came out of many that were possessed with them"; 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.
Homily on Acts 18
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.
Commentary on Acts
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.
πολλῶν γὰρ τῶν ἐχόντων πνεύματα ἀκάθαρτα βοῶντα φωνῇ μεγάλῃ ἐξήρχετο, πολλοὶ δὲ παραλελυμένοι καὶ χωλοὶ ἐθεραπεύθησαν,
дꙋ́си бо нечи́стїи ѿ мно́гихъ и҆мꙋ́щихъ ѧ҆̀, вопїю́ще гла́сомъ ве́лїимъ, и҆схожда́хꙋ, мно́зи же разсла́бленнїи и҆ хро́мїи и҆сцѣли́шасѧ:
And there was great joy in that city.
καὶ ἐγένετο χαρὰ μεγάλη ἐν τῇ πόλει ἐκείνῃ.
и҆ бы́сть ра́дость ве́лїѧ во гра́дѣ то́мъ.
"And there was joy." And yet there had been "great lamentation": true; but mark again the good.
Homily on Acts 18
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:
Ἀνὴρ δέ τις ὀνόματι Σίμων προϋπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστῶν τὸ ἔθνος τῆς Σαμαρείας, λέγων εἶναί τινα ἑαυτὸν μέγαν·
Мꙋ́жъ же нѣ́кїй, и҆́менемъ сі́мѡнъ, пре́жде бѣ̀ во гра́дѣ волхвꙋ́ѧ и҆ ᲂу҆дивлѧ́ѧ ꙗ҆зы́къ самарі́йскїй, глаго́лѧ нѣ́коего бы́ти себѐ вели́ка,
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 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 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, Meander, also a Samaritan, of the town Capparetaea, 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. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. 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. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you.
The First Apology, Chapter XXVI
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 Caesar, 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.
The First Apology, Chapter LVI
For I gave no thought to any of my people, that is, the Samaritans, when I had a communication in writing with Caesar, 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.
Dialogue with Trypho, Chapter CXX
9–24Now 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.
The Acts of Peter, Iii (the Vercelli Acts), Iv-xxxii
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." This Simon, then-who feigned faith, supposing that the apostles themselves performed their cures by the art of magic, and not by the power of God; and with respect to their filling with the Holy Ghost, through the imposition of hands, those that believed in God through Him who was preached by them, namely, Christ Jesus-suspecting that even this was done through a kind 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." He, then, not putting faith in God a whit the more, set himself eagerly to contend against the apostles, in order that he himself might seem to be a wonderful being, and applied himself with still greater zeal to the study of the whole magic art, that he might the better bewilder and overpower multitudes of men.
Against Heresies Book 1
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.
On Idolatry
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.
A Treatise on the Soul
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.
Pseudo-Tertullian Against All Heresies
9–24It 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.
Refutation of All Heresies (Book 6), Chapter 2
9–24But 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.
Refutation of All Heresies (Book 10), Chapter 8
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.
The Refutation of All Heresies - Book 6
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."
Clementine Homilies, Homily 4
9–11"But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria." 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." "Of a long time" was the malady, but this man (Philip) brought them deliverance.
Homily on Acts 18
It should be noted here that one must not approach magicians: for if one, being deceived, does approach them, he should be separated from them as quickly as possible; for perseverance in such things brings about stupor of mind, so that one cannot understand to judge. [CHRYSOSTOM]
Commentary on Acts
"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.
Complexiones on the Acts of the Apostles
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.
Retractions on Acts
9–10Look also at another attempt made by Simon. Luke says that he was regarded as a great power. Thus, at that time there were also those deceived by sorceries, until Philip came and led them out of error, because Simon said to the Jews: "I am the Father," and to the Samaritans: "I am Christ."
Commentary on Acts
To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.
ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες· οὗτός ἐστιν ἡ δύναμις τοῦ Θεοῦ ἡ μεγάλη.
є҆мꙋ́же внима́хꙋ всѝ ѿ ма́ла да́же до вели́ка, глаго́люще: се́й є҆́сть си́ла бж҃їѧ вели́каѧ.
"And to him they all gave heed, saying, This man is the Power of God." And that was fulfilled which was spoken by Christ, "There shall come false Christs and false Prophets in My name."
Homily on Acts 18
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.
Retractions on Acts
And to him they had regard, because that of long time he had bewitched them with sorceries.
προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγείαις ἐξεστακέναι αὐτούς.
Внима́хꙋ же є҆мꙋ̀, занѐ дово́льно вре́мѧ волхвова̑нїи ᲂу҆дивлѧ́ше и҆̀хъ.
"And to him they had regard, because that of long time he had bewitched them with sorceries." 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.
Homily on Acts 18
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.
ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ τὰ περὶ τῆς βασιλείας τοῦ Θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες.
Є҆гда́ же вѣ́роваша фїлі́ппꙋ благовѣствꙋ́ющꙋ ꙗ҆̀же ѡ҆ црⷭ҇твїи бж҃їи и҆ ѡ҆ и҆́мени і҆и҃съ хрⷭ҇то́вѣ, креща́хꙋсѧ мꙋ́жїе же и҆ жєны̀.
12–13But Philip here by his word also won them over, discoursing concerning the kingdom of Christ. "And Simon," it says, "being baptized, continued with Philip": not for faith's sake, but in order that he might become such as he. 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 durst not ask for it.
Homily on Acts 18
12–13But why did they not correct him instantly? They were content with his condemning himself. For this too belonged to their work of teaching. 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.
Homily on Acts 18
Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσε, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε δυνάμεις καὶ σημεῖα γινόμενα ἐξίστατο.
Сі́мѡнъ же и҆ са́мъ вѣ́рова и҆ кре́щьсѧ бѣ̀ пребыва́ѧ ᲂу҆ фїлі́ппа: ви́дѧ же си̑лы и҆ зна́мєнїѧ вє́лїѧ быва́єма, ᲂу҆жа́сенъ дивлѧ́шесѧ.
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.
Recognitions (Book 3)
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.
Tractates on the Gospel of John 11.9.1-2
Thus Simon, although he was a magician and flattered the apostles, and although, like others, he had been baptized by Philip, who was one of the seven, he nevertheless did not receive the Holy Spirit through the laying on of the apostles' hands. What then? Did those baptized by Philip not receive the Holy Spirit? They received the Holy Spirit of remission, but they did not receive the Spirit of miracles. Therefore Simon, seeing that it is given through the laying on of hands, came to the apostles, daring to trade with him. For before he saw others receiving the Spirit of miracles he was not bold to ask. How then did Philip baptize such a man? As Christ chose also Judas. And why did they not remove him as Ananias? Because once in the old time one who gathered the wood was put to death as a chastisement to others, and no other suffered this. [CHRYSOSTOM]
Commentary on Acts
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.
Commentary on Acts
"Simon himself also believed." He believed not for the sake of faith, but so that he too might work miracles. How did he think to work miracles? He himself deceived, and also subdued the demon-possessed, and therefore thought that the apostles likewise made use of some art. That is why he also offered money. Again for the same reason, so as not to be deprived of this gift, he constantly stayed near Philip.
Commentary on Acts
Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:
Ἀκούσαντες δὲ οἱ ἐν Ἱεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμάρεια τὸν λόγον τοῦ Θεοῦ, ἀπέστειλαν πρὸς αὐτοὺς τὸν Πέτρον καὶ Ἰωάννην·
Слы́шавше же и҆̀же во і҆ерⷭ҇ли́мѣ а҆пⷭ҇ли, ꙗ҆́кѡ прїѧ́тъ самарі́а сло́во бж҃їе, посла́ша къ ни̑мъ петра̀ и҆ і҆ѡа́нна,
14–17"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 were come down, prayed for them, that they might receive the Holy Ghost." 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." 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.
Homily on Acts 18
14–17Why 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.
Homily on Acts 18
But how came it that in the case of the Samaritans this did not happen, but, on the contrary, neither before their baptism nor after it was there any controversy, and there they did not take it amiss, nay, as soon as they heard of it, sent the Apostles for this very purpose? True, but neither in the present case is this the thing they complain of; for they knew that it was of Divine Grace: what they say is, Why didst thou eat with them? Besides, the difference is not so great for Samaritans as it is for Gentiles.
Homily on Acts 24
They sent Peter and John to them. Arator beautifully explains this: Peter often makes John his companion, because the Church favors the virgin.
Commentary on Acts
Who, when they were come down, prayed for them, that they might receive the Holy Ghost:
οἵτινες καταβάντες προσηύξαντο περὶ αὐτῶν ὅπως λάβωσι Πνεῦμα Ἅγιον·
и҆̀же соше́дше помоли́шасѧ ѡ҆ ни́хъ, ꙗ҆́кѡ да прїи́мꙋтъ дх҃а ст҃а́го:
(For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)
οὔπω γὰρ ἦν ἐπ᾿ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ Κυρίου Ἰησοῦ.
є҆ще́ бо ни на є҆ди́наго и҆́хъ бѣ̀ прише́лъ, то́чїю креще́ни бѧ́хꙋ во и҆́мѧ гдⷭ҇а і҆и҃са:
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.
On First Principles 1.3.2
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.
Sermon 49 (99).10
It is obvious that those baptized by Philip in Samaria had not received the Holy Spirit, because they did not have such a gift; since he, as we said, was one of the seven. For these men received power to do miracles, but not to give the Spirit to others; for this was the special privilege of the apostles. Moreover, Philip did not confer the Spirit upon those baptized by him, either out of respect to the apostles. For not that he was worthless and unworthy (although he himself is recorded as having done miracles in healing diseases and casting out demons), but because he did not wish this gift to be present to them, as they were not in a prime condition fit to receive the Spirit, wherefore also Simon, having been baptized by him, thinking in the prime of his flesh to obtain from the apostles the power by giving money, that he might give the Holy Spirit by the laying on of hands to whomever he wished. [AMMONIUS]
Commentary on Acts
Then laid they their hands on them, and they received the Holy Ghost.
τότε ἐπετίθουν τὰς χεῖρας ἐπ᾿ αὐτούς, καὶ ἐλάμβανον Πνεῦμα Ἅγιον.
тогда̀ возложи́ша рꙋ́цѣ на нѧ̀, и҆ прїѧ́ша дх҃а ст҃а́го.
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.
On First Principles 1.3.7
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.
Epistle LXXI
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.
Epistle LXXII.9
"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." Seest thou 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. By degrees it is, that those receive the gift.
Homily on Acts 18
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.
Commentary on Acts
And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money,
ἰδὼν δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ Πνεῦμα τὸ Ἅγιον, προσήνεγκεν αὐτοῖς χρήματα
[Заⷱ҇ 19] Ви́дѣвъ же сі́мѡнъ, ꙗ҆́кѡ возложе́нїемъ рꙋ́къ а҆пⷭ҇льскихъ дае́тсѧ дх҃ъ ст҃ы́й, принесѐ и҆̀мъ сребро̀,
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.
A Treatise on the Soul
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."
Recognitions (Book 3)
18–19"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." 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 spake with tongues. 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.
Homily on Acts 18
18–19It 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! "He offered them money." 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?
Homily on Acts 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.
On the Acts of the Apostles 1
One can recognize that in the bestowal of the Holy Spirit something perceptible and remarkable took place. For Simon would not have approached otherwise, had he not seen this. How, then, without seeing the apostles doing this with money, did he dare to offer money? It was not ignorance, but a temptation. Therefore Peter also, showing "Your heart is not right," (Acts 8:21) indicates that even what had been formed in his mind did not escape him. See moreover the shamelessness of Simon. For he ought to have asked to receive the Holy Spirit, since he did not care for this himself, but in order that he might give it to others he asked. For he also wished to be more illustrious than Philip. For Philip, being one of the seven and a deacon, did not have authority by his laying on of hands to give the Holy Spirit. That this is true, and that he did not receive the Spirit of miracles, see how he says that, seeing powers and signs being done, he was amazed, and came up asking for this. [CHRYSOSTOM]
Commentary on Acts
This wicked man Simon, offering the money not out of faith that this would come to him, but so that this might be a source of gain and an occasion for acquiring money, he came up, therefore, having received such favor, to become wealthy through signs, performing acts by demons according to his former delusion, that is, testing the apostles, he did this, wishing to cast an accusation. Therefore he hears: "You have neither part nor portion in this matter; for your heart is not right before God. Repent therefore, if indeed that you may be forgiven of your sin." (Acts 8:20-21) For Peter foreknew that he would not turn to repentance. Therefore he says, "that you may be forgiven of your sin." For the phrase "Pray for you" (Acts 8:22) did not imply repentance and return, but only because of devotion he said this; since where are the tears and the confession? This indicates that the matter is hard to achieve and requires great repentance of those who sin against the divine gift itself, into which Simon likewise erred, submitting silver in regard to the operations of the Holy Spirit.
Commentary on Acts
Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.
λέγων· δότε κἀμοὶ τὴν ἐξουσίαν ταύτην, ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖρας λαμβάνῃ Πνεῦμα Ἅγιον.
глаго́лѧ: дади́те и҆ мнѣ̀ вла́сть сїю̀, да, на него́же а҆́ще положꙋ̀ рꙋ́цѣ, прїи́метъ дх҃а ст҃а́го.
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.
Catechetical Lecture 16.10
But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.
Πέτρος δὲ εἶπε πρὸς αὐτόν· τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ Θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι.
Пе́тръ же речѐ къ немꙋ̀: сребро̀ твоѐ съ тобо́ю да бꙋ́детъ въ поги́бель, ꙗ҆́кѡ да́ръ бж҃їй непщева́лъ є҆сѝ сребро́мъ стѧжа́ти:
This Simon, then—who feigned faith, supposing that the apostles themselves performed their cures by the art of magic, and not by the power of God; and with respect to their filling with the Holy Ghost, through the imposition of hands, those that believed in God through Him who was preached by them, namely, Christ Jesus—suspecting that even this was done through a kind 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 right in the sight of God; for I perceive that thou art in the gall of bitterness, and in the bond of iniquity."
Against Heresies Book 1
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.
On Flight in Persecution
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."
Treatise XII Three Books of Testimonies Against the Jews
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.
Ecclesiastical History 2.14
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.
Letter 53
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.
Catechetical Lecture 16.10
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.
Concerning Repentance 2.4.23
20–21"Thy money perish, because thou hast imagined that the gift of God is to be purchased with money." Why had not these received the Holy Ghost, when baptized? 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 and in no other instance did any suffer the same fate. So too on the present occasion, "Peter said to him, Thy money perish, because thou hast imagined that the gift of God is to be purchased with money."
Homily on Acts 18
20–21"Thy money with thee to perdition": since thou hast not used it as it ought to be used. These are not words of imprecation, but of chastisement. "To thee," he says, be it to thee: being such. As if one should say, Let it perish along with thy purpose. Hast thou so mean conceptions of the gift of God, that thou hast imagined it to be altogether a thing of man? It is not this. Wherefore also Peter well calls the affair a gift: "Thou hast thought that the gift of God may be purchased with money."
Homily on Acts 18
20–21"For thine heart is not right in the sight of God." Dost thou see how he does all of malice? To be simple, however, was the thing needed. Dost thou observe how on all occasions they are clean from money?
Homily on Acts 18
"Your silver perish with you." This is not spoken as if to one being forgiven, but as disciplining, one might say: "Let your money perish with your choice." Peter does not now punish Simon as he formerly punished Ananias, in order to show that faith is not compelled, but in order also to introduce the elements of repentance. For to rebuke, to speak what is in the heart, and for that man to confess that he is guilty, is necessary for correction. [CHRYSOSTOM]
Commentary on Acts
"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.
Commentary on Acts
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.
Retractions on Acts
Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.
οὐκ ἔστι σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ· ἡ γὰρ καρδία σου οὐκ ἔστιν εὐθεῖα ἐνώπιον τοῦ Θεοῦ.
нѣ́сть тѝ ча́сти ни жре́бїѧ въ словесѝ се́мъ, и҆́бо се́рдце твоѐ нѣ́сть пра́во пред̾ бг҃омъ:
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.
On Idolatry
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.”
On the Acts of the Apostles 1
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.
Exposition of the Psalms 50.19
Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.
μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ Θεοῦ εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου·
пока́йсѧ ᲂу҆̀бо ѡ҆ ѕло́бѣ твое́й се́й и҆ моли́сѧ бг҃ꙋ, а҆́ще ᲂу҆́бѡ ѿпꙋ́ститсѧ тѝ помышле́нїе се́рдца твоегѡ̀:
22–23"Repent therefore of this thy wickedness and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive the bond of iniquity." Once more he brings to light what was in the thoughts, because Simon thought to escape detection. "If perchance it may be forgiven thee." Not as though it would not have been pardoned, had he wept, but this is the manner of the Prophet also, to denounce absolutely, and not to say, "Howbeit, if thou do this, thy sin shall be forgiven," but that in any wise the punishment shall take effect.
Homily on Acts 18
22–23For had it been done with simplicity, he would have even welcomed his willing mind. Seest thou 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 thine heart may be forgiven thee." Seest thou it was a wicked thought he had entertained? Therefore he says, "If haply it may be forgiven thee": because he knew him to be incorrigible. "For I perceive that thou art in the gall of bitterness, and in the bond of iniquity." Words of exceeding wrath!
Homily on Acts 18
22–23But 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.
Homily on Acts 18
According to the fables of the heretics, it was superfluous to say to Simon: "repent," because he was created evil. They say that a man, being evil by nature, is incapable of changing by choice. But it was not said in vain: "therefore repent," because he too had free will, "and pray to God: perhaps the thought of your heart may be forgiven you." Peter said this to Simon, as though forgiveness would not have been granted to him if he had wept and repented. But this manner of expression was common also among the prophets. And especially Peter foresaw that he would not turn to repentance. Therefore he says: "perhaps it will be forgiven you."
Commentary on Acts
For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.
εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.
въ же́лчи бо го́рести и҆ сою́зѣ непра́вды зрю̀ тѧ̀ сꙋ́ща.
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.
Commentary on Acts
"For I see that you are full of bitter gall and in the bond of iniquity." Words full of anger. But Peter does not punish him, so that afterwards his faith would not appear to be compelled by the force of necessity and fear, and so that this matter would not appear cruel.
Commentary on Acts
Then answered Simon, and said, Pray ye to the LORD for me, that none of these things which ye have spoken come upon me.
ἀποκριθεὶς δὲ ὁ Σίμων εἶπε· δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν Θεὸν ὅπως μηδὲν ἐπέλθῃ ἐπ᾿ ἐμὲ ὧν εἰρήκατε.
Ѿвѣща́въ же сі́мѡнъ речѐ: помоли́тесѧ вы̀ ѡ҆ мнѣ̀ ко гдⷭ҇ꙋ, ꙗ҆́кѡ да ничто́же си́хъ на́йдетъ на мѧ̀, ꙗ҆̀же реко́сте.
"Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me." Even this he did only formally, as words of course, when he ought to have wept and mourned as a penitent. For that he says, "Pray ye for me," is a confession that he has done wrong.
Homily on Acts 18
Observe him, what a miscreant he is; when he was convicted, then he believed: when again he was convicted, then he became humble. Simon believed only in an intellectual sense, being impressed with wonder, rather than convinced of sin. So, now, it is fear of calamity and penalty, not repentance, which leads him to ask the apostles to pray for him. "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 the Apostles, again he fears the multitude, and is afraid to deny it.
Homily on Acts 18
He was struck with dismay first by the former circumstance, that he was overcome by the miracles and secondly by this, that his thoughts are made manifest. Therefore he now takes himself a long way off, to Rome, thinking the Apostle would not soon come there.
Homily on Acts 18
For the saying, "Pray for me," is that of one confessing, even if it was not spoken from a right and wholehearted disposition. [CHRYSOSTOM]
Commentary on Acts
Because the words "pray to the Lord for me" Simon said not because he repented and converted, but only for the sake of appearances. For otherwise, where is the weeping? Where is the remorse and confession of sins?
Commentary on Acts
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.
οἱ μὲν οὖν διαμαρτυράμενοι καὶ λαλήσαντες τὸν λόγον τοῦ Κυρίου ὑπέστρεψαν εἰς Ἱερουσαλήμ, πολλάς τε κώμας τῶν Σαμαρειτῶν εὐηγγελίσαντο.
Ѻ҆ни́ же ᲂу҆̀бо, засвидѣ́тельствовавше и҆ глаго́лавше сло́во гдⷭ҇не, возврати́шасѧ во і҆ерⷭ҇ли́мъ и҆ мнѡ́гимъ ве́семъ самарі̑йскимъ благовѣсти́ша.
"And they, when they had testified, and preached the word of the Lord, returned to Jerusalem." "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 thither 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.
Homily on Acts 18
"And preached the Gospel in many villages of the Samaritans." Observe them again, how they do not 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 thither, 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." Observe how actively employed even their journeys were, how they do nothing without a purpose.
Homily on Acts 18
"And they, when they had testified and preached the word of the Lord, returned back to Jerusalem." Perhaps they returned because of Simon, so as not to be deceived and so as to remain firm afterwards. Note that they do not go to Samaria from the very beginning, but when they are driven out of Judea, just as it was with Christ.
Commentary on Acts
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.
Ἄγγελος δὲ Κυρίου ἐλάλησε πρὸς Φίλιππον λέγων· ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἱερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος.
[Заⷱ҇ 20] А҆́гг҃лъ же гдⷭ҇ень речѐ къ фїлі́ппꙋ, глаго́лѧ: воста́ни и҆ и҆дѝ на полꙋ́дне, на пꙋ́ть сходѧ́щїй ѿ і҆ерⷭ҇ли́ма въ га́зꙋ: и҆ то́й є҆́сть пꙋ́стъ.
"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.
On Baptism
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.
On Baptism
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.
Homily on Acts 19
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!
Homily on Acts 19
For what reason does an angel not appear to the eunuch but instead leads him to Philip? Because perhaps he would not have believed, but would have been more terrified. For he was not like Cornelius.
Commentary on Acts
"Go toward the south." He would not have been going from Jerusalem toward the south, but toward the north; but from Samaria, where Philip of the seven was residing and teaching then, the road is toward the south.
Commentary on Acts
He said, however, "this is a desert," so as not to fear the oversight of the Jews.
Commentary on Acts
"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.
Complexiones on the Acts of the Apostles
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.
Commentary on Acts
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.
Commentary on Acts
It seems to me that this Philip was one of the seven, because otherwise from Jerusalem he would have gone not to the south, but to the north, whereas from Samaria, where Philip who belonged to the number of the seven was staying and teaching, the road goes to the south. "To the road that goes from Jerusalem to Gaza, to the one which is desert." The Angel said this so that Philip would not fear an attack from the Jews.
Commentary on Acts
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,
καὶ ἀναστὰς ἐπορεύθη. καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης τῆς βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς Ἱερουσαλήμ,
И҆ воста́въ по́йде: и҆ сѐ, мꙋ́жъ мꙋ́ринъ, є҆ѵнꙋ́хъ си́ленъ кандакі́и цари́цы мꙋ́ринскїѧ, и҆́же бѣ̀ над̾ всѣ́ми сокрѡ́вищи є҆ѧ̀, и҆́же прїи́де поклони́тисѧ во і҆ерⷭ҇ли́мъ:
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; " and all the rest which the prophet proceeded to relate in regard to His passion and His coming in the flesh, and how He was dishonoured by those who did not believe Him; easily persuaded him to believe on Him, that He was Christ Jesus, who was crucified under Pontius Pilate, and suffered whatsoever the prophet had predicted, and that He was the Son of God, who gives eternal life to men. And immediately when [Philip] had baptized him, he departed from him. For nothing else [but baptism] was wanting to him who had been already instructed by the prophets: he was not ignorant of God the Father, nor of the rules as to the [proper] manner of life, but was merely ignorant of the advent of the Son of God, which, when he had become acquainted with, in a short space of time, he went on his way rejoicing, to be the herald in Ethiopia of Christ's advent. Therefore Philip had no great labour to go through with regard to this man, because he was already prepared in the fear of God by the prophets.
Against Heresies Book 4
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.
Homilies on Genesis 35.4
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.
Homily on Acts 19
An eunuch, it says, a man of great authority, under Candace, queen of the Ethiopians. 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.
Homily on Acts 19
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.
On the Acts of the Apostles 1
The women of Ethiopia, who obeyed her, among whom one in succession was Candace: whose eunuch was over the chamber of the royal treasures. It should be known that the Ethiopians call every king's mother Candace: for the Ethiopians do not mention a king's father, but they hand them down as if true sons of the sun: and they call the mother of each one Candace.
Commentary on Acts
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.
Commentary on Acts
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.
Commentary on Acts
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.
Commentary on Acts
"He rose and went." Notice the obedience. Philip did not ask or say, "Why?", but together with the command "he rose and went." "A eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure, who had come to Jerusalem to worship." Women held power in this Ethiopia; one of them by right of succession was Candace; the eunuch served as her treasurer. Note that there was no feast, yet he was traveling to Jerusalem, and that he was traveling from a city given over to superstition, and on the way he was reading, and moreover reading Isaiah, the greatest of the prophets, and furthermore reading without understanding what he read, and was so diligently occupied with his reading.
Commentary on Acts
Was returning, and sitting in his chariot read Esaias the prophet.
ἦν τε ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ, καὶ ἀνεγίνωσκε τὸν προφήτην Ἡσαΐαν.
бѣ́ же возвраща́ѧсѧ, и҆ сѣдѧ̀ на колесни́цѣ свое́й, чтѧ́ше прⷪ҇ро́ка и҆са́їю.
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.
On Baptism
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.
Homilies on Genesis 35.3
Great also is his studiousness, that even sitting in his chariot he read. Was reading the prophet Esaias. 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.
Homily on Acts 19
Then the Spirit said unto Philip, Go near, and join thyself to this chariot.
εἶπε δὲ τὸ Πνεῦμα τῷ Φιλίππῳ· πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ.
Рече́ же дх҃ъ къ фїлі́ппꙋ: пристꙋпѝ и҆ прилѣпи́сѧ колесни́цѣ се́й.
And the Spirit said unto him. 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.
Homily on Acts 19
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.
Commentary on Acts
And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?
προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος τὸν προφήτην Ἡσαΐαν, καὶ εἶπεν· ἆρά γε γινώσκεις ἃ ἀναγινώσκεις;
Прите́къ же фїлі́ппъ ᲂу҆слы́ша є҆го̀ чтꙋ́ща прⷪ҇ро́ка и҆са́їю и҆ речѐ: ᲂу҆́бѡ разꙋмѣ́еши ли, ꙗ҆́же чте́ши;
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.”
Letter 19.5
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.
Homilies on Genesis 35.5
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 art thou 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. "Understandest thou what thou readest?" 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, "Understandest thou what thou readest?" at the same time he shows him that great was the treasure that lay therein.
Homily on Acts 19
It tells well also, that the eunuch looked not to the outward appearance of the man, said not, "Who art thou?" 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 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 seeketh, findeth," was fulfilled in him.
Homily on Acts 19
"Do you understand what you are reading?" He asks in a wonderful manner, because he neither flatters, nor praises, nor reproaches him for ignorance. But he asks in such a way as to arouse greater desire and to show that in what is being read there lies a great treasure.
Commentary on Acts
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.
ὁ δὲ εἶπε· πῶς γὰρ ἂν δυναίμην, ἐὰν μή τις ὁδηγήσῃ με; παρεκάλεσέ τε τὸν Φίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ.
Ѻ҆́нъ же речѐ: ка́кѡ ᲂу҆́бѡ могꙋ̀ (разꙋмѣ́ти), а҆́ще не кто̀ наста́витъ мѧ̀; ᲂу҆моли́ же фїлі́ппа, да возше́дъ сѧ́детъ съ ни́мъ.
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.
Homilies on Genesis 35.5
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. 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.
Homily on Acts 19
And the eunuch confesses with complete frankness: "How can I understand, unless someone guides me?" Then he asks Philip to teach him.
Commentary on Acts
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:
Ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη· ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη· καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος αὐτὸν ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ.
Сло́во же писа́нїѧ, є҆́же чтѧ́ше, бѣ̀ сїѐ: ꙗ҆́кѡ ѻ҆вча̀ на заколе́нїе веде́сѧ, и҆ ꙗ҆́кѡ а҆́гнецъ прѧ́мѡ стригꙋ́щемꙋ є҆го̀ безгла́сенъ, та́кѡ не ѿверза́етъ ᲂу҆́стъ свои́хъ:
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." [Philip declared] that this was Jesus, and that the Scripture was fulfilled in Him; as did also the believing eunuch himself: and, immediately requesting to be baptized, he said, "I believe Jesus Christ to be the Son of God." This man was also sent into the regions of Ethiopia, to preach what he had himself believed, that there was one God preached by the prophets, but that the Son of this [God] had already made [His] appearance in human nature (secundum hominem), and had been led as a sheep to the slaughter; and all the other statements which the prophets made regarding Him.
Against Heresies Book 3
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.
Catechetical Lecture 10.3
32–33And Philip ran thither to him, and heard him reading; even the fact of his running, showed that he wished to say something. And the place of the Scripture which he read was this: As a sheep He was led to the slaughter. And this circumstance, also, is a token of his elevated mind, 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.
Homily on Acts 19
32–33He 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. 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.
Homily on Acts 19
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.”
On the Merits and Forgiveness of Sins and on Infant Baptism 1.54
From this point the voluntary act of the Savior is signified in the trial of those being allotted with. For as a sheep led to sacrifice, or a lamb before the one who shaves it (forced and subdued, it does not even have the capacity to moan), so he was silent willingly in his suffering. (see Isa. 53:7-8) [THEODORE OF HERACLEA]
Commentary on Acts
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).
Commentary on Acts
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.
Commentary on Acts
"Like a sheep, He was led to the slaughter." The meaning of the words cited is very clear, because at a certain time sheep are led away for shearing and the shepherds lay upon them the instruments of shearing, yet the sheep endure this and do not attack those who do it. So also Christ, enduring reviling, did not repay reviling for reviling.
Commentary on Acts
In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
ἐν τῇ ταπεινώσει αὐτοῦ ἡ κρίσις αὐτοῦ ἤρθη· τὴν δὲ γενεὰν αὐτοῦ τίς διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ.
во смире́нїи є҆гѡ̀ сꙋ́дъ є҆гѡ̀ взѧ́тсѧ, ро́дъ же є҆гѡ̀ кто̀ и҆сповѣ́сть; ꙗ҆́кѡ взе́млетсѧ ѿ землѝ живо́тъ є҆гѡ̀.
The phrase, "In his humiliation his judgment was taken away," indicates the unlawful judgment that was made against him, the truth of which was hidden. [THEODORE OF HERACLEA]
Commentary on Acts
And the question, "Who will declare his generation?" when brought forward shows him to be without genealogy. For he was indeed without genealogy as God, and born according to the flesh as one recorded. That is, who will be able adequately to relate in words the trial that occurred after the resurrection, and his noble worth, which the trial of those managed by him demonstrated? He was subjected to death, and by his grace he gave life to all into incorruption, and redeemed by faith. [THEODORE OF HERACLEA]
Commentary on Acts
Then he says, "For his life is taken from the earth," that is, it is lifted up, and his life is higher than the things on earth, that is, his society. It is also taken in another sense, and his life is above all, that is, the existence of the Only-Begotten, when thought of apart from the flesh and not yet become toward us. [CYRIL]
Commentary on Acts
For his life, having voluntarily descended unto death, was taken up from the earth, was raised upward, and ascended above the heavens (Ps. 8:3), because he was a king of glory, and his life by nature, and Lord of hosts; even if because of the providence concerning us and the voluntary self-emptying, who endured on earth the dishonor and obscurity due to his suffering, this may reasonably be ascribed to him because of the flesh united to him according to hypostasis and inseparably, with respect to which was the passion, and therefore came the dishonor mentioned above; bold as it was on the part of God regarding the incarnate one, yet unable to touch the impassible, which is impossible. [FROM THE TREATISE TO JULIAN]
Commentary on Acts
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.
Commentary on Acts
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.
Commentary on Acts
For his life will be taken from the earth. So that he would live not on earth, but in heaven.
Commentary on Acts
"In His humiliation His judgment was taken away." He indicates the unlawful judgment against Him, carried out at a time when the truth was hidden. "But who shall declare His generation?" That is, His high dignity revealed after the resurrection, the proof of which is what He accomplished in the work of the divine economy. Who will be able to express in words, when one considers: "Who is this and what manner of Person, and moreover the Only-Begotten Son of God, endured all this?" "His life is taken from the earth." Instead of the expression "His life is taken away and elevated above the earthly," that is, the course of activity and existence of the Only-Begotten, when He is contemplated apart from the flesh and no longer as being among us.
Commentary on Acts
And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?
Ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπε· δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός;
Ѿвѣща́въ же ка́женикъ къ фїлі́ппꙋ, речѐ: молю́ тѧ, ѡ҆ ко́мъ прⷪ҇ро́къ глаго́летъ сїѐ; ѡ҆ себѣ́ ли, и҆лѝ ѡ҆ и҆нѣ́мъ нѣ́коемъ;
And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? 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.
Homily on Acts 19
"I ask you to tell me, of whom does the prophet say this?" To know that the prophets sometimes speak about others as well, or about themselves in another person, because this is what his question shows — the quality of a very observant man.
Commentary on Acts
Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν.
Ѿве́рзъ же фїлі́ппъ ᲂу҆ста̀ своѧ̑ и҆ наче́нъ ѿ писа́нїѧ сегѡ̀, благовѣстѝ є҆мꙋ̀ і҆и҃са.
Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus. 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.
Homily on Acts 19
Therefore this is Jesus, and Philip proclaims this Scripture to the eunuch, that it is fulfilled in him; and the eunuch, having believed and immediately baptized, was sent to the regions of Ethiopia, proclaiming that which he himself had believed: that there is one God foretold by the prophets, and that this One's Son has already been made present according to humanity, and was led as a sheep to the slaughter, and the other things which the prophets say about him. And here the prophecy is fulfilled that says, "Ethiopia will hasten her hand to God." (Ps. 68:31) [EUSEBIUS]
Commentary on Acts
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.
Commentary on Acts
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?
ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος· ἰδοὺ ὕδωρ· τί κωλύει με βαπτισθῆναι;
Ꙗ҆́коже и҆дѧ́хꙋ пꙋте́мъ, прїидо́ша на нѣ́кꙋю во́дꙋ, и҆ речѐ ка́женикъ: сѐ, вода̀: что̀ возбранѧ́етъ мѝ крести́тисѧ;
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."
Treatise XII Three Books of Testimonies Against the Jews
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? Mark the eager desire, mark the exact knowledge. Then, it says, they came to a certain water, and he said, Lo, here is water. Again, of his own accord he requests, saying, What doth 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 betwixt strong desire and reverent fear, saying, What doth hinder me?
Homily on Acts 19
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. 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.
Homily on Acts 19
It should be observed that great zeal existed among Christians entirely for the sensible baptism. Since what is given is twofold, sometimes through water, sometimes in the Holy Spirit and fire, they did not despise the more bodily one on account of the superiority of the baptism in the Spirit. For this also contributes to salvation and to the resurrection of the body. [DIDYMUS]
Commentary on Acts
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.
Commentary on Acts
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.
Commentary on Acts
"Behold, water; what hinders me from being baptized?" See how prudently he acts. First he reads and does not understand, then he reads the same prophecy; it contains the teaching about the suffering, the resurrection of Jesus Christ, and the bestowal of the grace of the Holy Spirit. Then he asks to be baptized; Philip explains to him in order, beginning from this prophecy. And having been uplifted by his readiness, he is gradually led to baptism. But he did not say "baptize me," but rather: "what hinders me?" By this question he showed a strong desire to receive baptism.
Commentary on Acts
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.
εἶπε δὲ ὁ Φίλιππος· εἰ πιστεύεις ἐξ ὅλης τῆς καρδίας, ἔξεστιν. ἀποκριθεὶς δὲ εἶπε· πιστεύω τὸν υἱὸν τοῦ Θεοῦ εἶναι τὸν Ἰησοῦν Χριστόν.
Рече́ же є҆мꙋ̀ фїлі́ппъ: а҆́ще вѣ́рꙋеши ѿ всегѡ̀ се́рдца твоегѡ̀, мо́щно тѝ є҆́сть. Ѿвѣща́въ же речѐ: вѣ́рꙋю сн҃а бж҃їѧ бы́ти і҆и҃са хрⷭ҇та̀.
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.
καὶ ἐκέλευσε στῆναι τὸ ἅρμα, καὶ κατέβησαν ἀμφότεροι εἰς τὸ ὕδωρ, ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν.
И҆ повелѣ̀ ста́ти колесни́цѣ: и҆ снидо́ста ѻ҆́ба на во́дꙋ, фїлі́ппъ же и҆ ка́женикъ: и҆ крестѝ є҆го̀.
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. Be ashamed, all ye as many as are unbaptized.
Homily on Acts 19
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.
Sermon 99.11
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.
ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, Πνεῦμα Κυρίου ἥρπασε τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος· ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων.
Є҆гда́ же и҆зыдо́ста ѿ воды̀, дх҃ъ ст҃ы́й нападѐ на ка́женика: а҆́гг҃лъ же гдⷭ҇ень восхи́ти фїлі́ппа, и҆ не ви́дѣ є҆гѡ̀ ктомꙋ̀ ка́женикъ, и҆дѧ́ше бо въ пꙋ́ть сво́й ра́дꙋѧсѧ.
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. 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.
Homily on Acts 19
And when they were come up out of the water, the Spirit of the Lord caught away Philip; 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. 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.
Homily on Acts 19
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. So that had he known him, he would not have been so delighted.
Homily on Acts 19
The Spirit seized Philip, for though the eunuch had indeed wished to converse, Philip, refusing and denying because it was not yet time, nevertheless would have grieved him. Philip himself also gained very much profit, seeing that what he had heard in Ezekiel and Habakkuk was fulfilled in him. [CHRYSOSTOM]
Commentary on Acts
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.
Commentary on Acts
"An Angel of the Lord caught Philip away." An Angel takes him, thereby adding greater wonderousness to what had happened, and at the same time bringing joy to Philip as well, that he was deemed worthy of the same things as the prophets, such as Habakkuk. It was good that he was taken from the eunuch, because the eunuch would have asked Philip to go with him, and Philip would have grieved him if he had refused due to the demands of circumstances.
Commentary on Acts
But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.
Φίλιππος δὲ εὑρέθη εἰς Ἄζωτον, καὶ διερχόμενος εὐηγγελίζετο τὰς πόλεις πάσας ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Καισάρειαν.
[Заⷱ҇ 21] Фїлі́ппъ же ѡ҆брѣ́тесѧ во а҆зѡ́тѣ и҆ проходѧ̀ благовѣствова́ше градѡ́мъ всѣ̑мъ, до́ндеже прїитѝ є҆мꙋ̀ въ кесарі́ю.
But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea. This Philip, therefore, was one of the seven; for there in fact he is afterwards found at Caesarea.
Homily on Acts 19
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. 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 Caesarea.
Homily on Acts 19
It is further shown that the journey was long if he was found at Azotus. For there he placed him where it was fitting that he should afterward preach, and from there to depart into Caesarea, his country. [CHRYSOSTOM]
Commentary on Acts
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.
Commentary on Acts
Thus everything was arranged in a divine manner: Philip found himself in Azotus. It was here that he was then to preach.
Commentary on Acts
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.
Ἐγένετο δὲ ἐν ἐκείνῃ τῇ ἡμέρᾳ διωγμὸς μέγας ἐπὶ τὴν ἐκκλησίαν τὴν ἐν Ἱεροσολύμοις· πάντες δὲ διεσπάρησαν κατὰ τὰς χώρας τῆς Ἰουδαίας καὶ Σαμαρείας, πλὴν τῶν ἀποστόλων.
Са́ѵлъ же бѣ̀ соизволѧ́ѧ ᲂу҆бі́йствꙋ є҆гѡ̀. Бы́сть же въ то́й де́нь гоне́нїе ве́лїе на цр҃ковь і҆ерⷭ҇ли́мскꙋю: вси́ же разсѣ́ѧшасѧ по страна́мъ і҆ꙋдє́йскимъ и҆ самарі̑йскимъ, кромѣ̀ а҆пⷭ҇лъ: