8:4 scattered … preaching the word. Through persecution the message was spread farther and more rapidly (11:19). As Tertullian said, “The blood of Christians is the seed of the church.”[1]
8:4 who had been scattered Gamaliel had predicted that those who were against God would be scattered (5:37); the Church scatters, but instead of dying out like the religious leaders expect, it grows all the more.[2]
8:4 — Therefore those who were scattered went everywhere preaching the word.
God is an expert at using even hardship and suffering for His glory and our benefit. The opponents of Christ intended that their persecution wipe out the church; instead, it spread it rapidly.[3]
8:4 everywhere preaching the word: The church would no doubt increase greatly if more believers did this today.[4]
8:4. The persecution did not silence those who were scattered. Rather, it disseminated the gospel even further. They literally proclaimed good news despite the adversity they had encountered. The future ministry of Saul/Paul would follow the same pattern of persecution and proclamation of God’s Word.[5]
8:4. In the Greek this verse begins with “therefore on the other hand” (men oun, not trans. in the niv). Because of persecution believers were scattered (cf. v. 1) and the Word of God spread (cf. Rom. 8:28; 2 Cor. 2:14; Phil. 1:12–14). This is another evidence of God’s sovereign control; in spite of opposition the Word of God grew (cf. Acts 12:24; 19:20).[6]
Ver. 4. Therefore they that were scattered abroad, went every where.—These words are connected with διεσπάρησαν in ver. 1, and are explanatory of that term; they inform us that the fugitive Christians did not quietly establish themselves in any places of refuge which they may have found, but travelled onward from place to place [διῆλθον, they went through, i.e., the country; comp. ver. 40, below.—Tr.]. But the most important fact is stated in the next words: preaching the word, i.e., the Gospel. It consequently appears that the persecution which they had endured in Jerusalem, could not so intimidate them, that they henceforth concealed their faith in Jesus from public view; on the contrary, wherever they appeared, they proclaimed their faith, and the joyful tidings concerning the Redeemer and his redeeming work.—The very closest chronological connection exists between this historical statement and ch. 11:19 ff.: οἱ μὲν οὖν διασπαρέντες … διῆλθον ἕως Φοινίκμς; the intervening portions, from ch. 8:5 to ch. 11:18, accordingly assume the character of an episode.[7]
8:4 “those who had been scattered went about preaching the word” Notice it was not the Apostles, because they remained in Jerusalem, but the Hellenistic Jewish Christians scattered throughout the region who became the early evangelists. It is amazing that the worldwide mission of the church was instigated, not by the Apostles, but by Stephen and Philip.
The “word” here must surely mean the gospel, but also the added worldwide, non-Jewish focus of Stephen (Great Commission, Matt. 28:18–20).[8]
4. Then those who had been scattered went from place to place preaching the word. 5. And Philip went down to the city of Samaria and preached Christ to them.
“The blood of martyrs is the seed of the church.” This time-honored proverb proved to be true for the Christians who experienced persecution after the death of Stephen. They fled Jerusalem and went from place to place in the countryside of both Judea and Samaria. Wherever they went, they preached the Good News and consequently founded churches.
Whereas Jews were accustomed to avoid any contact with Samaritans, Jesus stayed with the Samaritans for two days, proclaimed the gospel to them, and gained numerous adherents to the faith (John 4:39–42). After Stephen’s death, Jewish Christians from Jerusalem came to the Samaritans with the message of salvation. One of these Jewish Christians was Philip (not the apostle), the deacon who was also called the evangelist (21:8). The apostles remained in Jerusalem while Philip traveled to a prominent city in Samaria. Philip could relate to the Samaritans, who worshiped on Mount Gerizim, for both he and the Samaritans were excluded from worshiping in the Jerusalem temple (John 4:20). Expelled from Jerusalem, Philip knew that God is not limited to one particular place but can be worshiped anywhere.
Translators have difficulties choosing the correct reading for verse 5. Textual evidence strongly supports the reading “Philip went down to the city of Samaria.” But most translators favor another rendering: “Philip went down to a city of Samaria.” The capital city, Samaria, renamed Sebaste by Herod the Great, was a Gentile city in apostolic times. The historical context seems to favor a less important city, perhaps Shechem (or Sychar), located near Jacob’s well. Luke, however, fails to name the city, so we are unable to ascertain its identity.
Philip preached Christ, Luke writes, to the Samaritans. They were no longer excluded from the Good News (Matt. 10:5), which is God’s universal message to all people. Because the Samaritans were only half a step removed from the Jews, so to speak, they were the first to hear Christ’s gospel now that the Jews had expelled the Christians from Jerusalem.[9]
4. The story begins by showing how the persecution of the church in Jerusalem was turned to good effect. Those who were driven from their homes or felt it wise to leave them preached the Word as good news as they went about from place to place. It is interesting that this particular movement is not attributed to any specific guidance from the Spirit, such as occurred at other crucial stages in the expansion of the church. It seems rather to have been regarded as the natural thing for wandering Christians to spread the gospel; perhaps opportunities for doing so arose naturally, as the people into whose midst they came asked them why they had left their homes.[10]
4. And they were scattered abroad. Luke declareth in this place also, that it came to pass by the wonderful providence of God, that the scattering abroad of the faithful should bring many unto the unity of faith; thus doth the Lord use to bring light out of darkness, and life out of death. For the voice of the gospel, which was heard heretofore in one place only, doth now sound everywhere; in the mean season, we are taught by this example that we must not yield unto persecutions, but rather be encouraged unto valiantness; for, when the faithful flee from Jerusalem, they are not afterward discouraged either with exile or with their present miseries, or with any fear, that they degenerate into slothfulness; but they are as ready to preach Christ even in the midst of their calamity as if they had never suffered any trouble. Moreover, Luke seemeth to note that they led a wandering life, in that they changed their lodgings often. Therefore, if we desire to be counted their brethren, let us prick forward ourselves so diligently, that no fear or bitterness of cross discourage us, but that we go forward in showing forth the profession of faith; and that we never be weary of furthering the doctrine of Christ; for it is an absurd thing that exile and flight, which are the first exercises of martyrdom, should make us dumb and faint-hearted.[11]
[1] Sproul, R. C. (Ed.). (2005). The Reformation Study Bible: English Standard Version (p. 1572). Orlando, FL; Lake Mary, FL: Ligonier Ministries.
[2] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 8:4). Bellingham, WA: Lexham Press.
[3] Stanley, C. F. (2005). The Charles F. Stanley life principles Bible: New King James Version (Ac 8:4). Nashville, TN: Nelson Bibles.
[4] Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1382). Nashville: T. Nelson Publishers.
[5] Valdés, A. S. (2010). The Acts of the Apostles. In R. N. Wilkin (Ed.), The Grace New Testament Commentary (p. 521). Denton, TX: Grace Evangelical Society.
[6] Toussaint, S. D. (1985). Acts. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 372). Wheaton, IL: Victor Books.
[7] Lange, J. P., Schaff, P., Gotthard, V. L., Gerok, C., & Schaeffer, C. F. (2008). A commentary on the Holy Scriptures: Acts (p. 140). Bellingham, WA: Logos Bible Software.
[8] Utley, R. J. (2003). Luke the Historian: The Book of Acts (Vol. Volume 3B, p. 112). Marshall, TX: Bible Lessons International.
[9] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the Acts of the Apostles (Vol. 17, p. 292). Grand Rapids: Baker Book House.
[10] Marshall, I. H. (1980). Acts: an introduction and commentary (Vol. 5, p. 163). Downers Grove, IL: InterVarsity Press.
[11] Calvin, J., & Beveridge, H. (2010). Commentary upon the Acts of the Apostles (Vol. 1, pp. 328–329). Bellingham, WA: Logos Bible Software.
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