Translated by Qwen who notes: This translation renders Denis the Carthusian's (c. 1402–1471) characteristic blend of literal exegesis, moral application, and devotional reflection on Acts 8. Denis, a prolific writer of the Devotio Moderna movement, here demonstrates his method of drawing spiritual profit from Scripture while engaging patristic authorities (Bede, Jerome) and addressing doctrinal questions (the sacramental efficacy of Confirmation, the sin of simony, the nature of Philip's identity).
Text in red are my additions.
Denis the Carthusian's Commentary on Acts 8
Acts 8:1 Now on that day on which Stephen was stoned, a great persecution arose against the Church which was at Jerusalem. For with Stephen—who after the Apostles was one of the foremost among the brethren—extinguished as though a blasphemer, the fury of the faithless Jews was kindled against those converted from Judaism, and they began to persecute them atrociously. And all the disciples, or nearly all, or at least the more notable and distinguished, were scattered, departing from Jerusalem through the regions of Judea (of the two tribes) and Samaria (of the ten tribes), except the Apostles, who, as rams of the Lord's flock, remained more steadfast; indeed, in this they imitated Christ's teaching, saying: "When they persecute you in one city, flee to another" (Matt 10:23). Finally, this dispersion became the occasion of salvation for many and of the expansion of the faith among those to whom the scattered disciples came. Wherefore Bede acknowledges that this was done by God's providence, so that the occasion of tribulation might become a seedbed for the Gospel. It is also evident that from the beginning of the primitive Church, the faith was not diminished by persecutions but increased, with God defending, manifesting, and glorifying the truth of the faith; otherwise, it would have been extinguished a thousand times over.
Acts 8:2 And devout men took care of Stephen's burial. They buried Stephen with diligence and care—men who were God-fearing, converted from Judaism, having a filial fear of God and walking before Him solicitously, with fear and reverence, whom we ought to imitate. Among these, Gamaliel is said to have been. Hence it is clear that not all Christians fled from Jerusalem at that time, besides the Apostles. And they made great lamentation over him—not on account of the loss of one slain (for they are known to have rejoiced at his triumph and glorification), but out of longing for the martyred one, so sweet and excellent a brother, desiring to have his presence, especially when the primitive Church was still so small. It was also the custom of the Jews to lament vehemently for their deceased, especially the distinguished.
Concerning this passage, the Scholastic History relates: "Then the Apostles, seeing that they would afterward pass over to the Gentiles, ordained James, the son of Alphaeus, bishop of Jerusalem, and imposed hands upon him—Peter, James, and John. For this reason, a bishop is not consecrated today by fewer than three bishops."
Acts 8:3 But Saul was ravaging the Church, that is, persecuting the Christians, entering house by house to seek them out, and dragging away faithful men and women, he delivered them into custody, that is, into prison. Herein his cruelty is shown, in that he spared neither age nor sex—doing this in ignorance, in unbelief, being exceedingly zealous for the traditions of his fathers.
Acts 8:4-8 Therefore, those who were scattered went about through the places of Judea and Samaria, evangelizing and preaching the word of God. Consequently, Saint Luke describes the preaching and works of the second deacon among the seven. And Philip, who above is read to have been chosen to the diaconate immediately after Stephen, going down to a city of Samaria—Samaria here is taken not for the whole region of the ten tribes, but for its metropolitan city—preached Christ to them. And the crowds living in Samaria gave heed with one accord to what was said by Philip, hearing and seeing the signs which he performed. From this passage, and also from those things which are read in John, it is shown that these Samaritans were prompt to receive the doctrine of the evangelical law. For there it is related how they asked Christ to remain with them, and that many of them believed in Him, saying: "This is truly the Savior of the world" (John 4:42). For many of those who had unclean spirits, that is, the possessed, crying out with a loud voice, came out from the possessed, driven out unwillingly by the power of Christ. And many who were paralyzed and lame were healed by Philip. So there was great joy in that city, because they rejoiced magnificently at their own illumination, conversion, the healing of the infirm, and God's other benefits.
Acts 8:9-11 But a certain man named Simon, who previously had been in the city of Samaria, seduced the people of Samaria, claiming to be someone great—namely, either a prophet, or the Son of God, or the Christ—to whom they all gave heed, from the least to the greatest, saying: "This man is that power of God which is called great." For on account of the things he did by the art of magic, they thought that he was the Son of God and His power; just as the Apostle says concerning Christ: "We preach Christ, the power of God and the wisdom of God" (1 Cor 1:24). Indeed, as Jerome writes, this Simon broke out into such great pride that he said: "I am the Word of God, I am the beauty of God, I am the Almighty." And they gave heed to him, because for a long time he had driven them mad with his magic arts, that is, had deprived them of the right judgment of their mind, so that they received falsehoods instead of truths.
Acts 8:12-13 But when they believed Philip, who previously had believed Simon, and were baptized in the name of Jesus Christ, both men and women, then Simon himself also believed. Some say that for a time he truly believed, but afterward returned to his vomit. In the Scholastic History, however, it is reported that he believed feignedly and received baptism deceitfully, so that by adhering familiarly to Philip he might learn from him the art of doing such things as Philip did. Hence Bede says here: "Either, struck by the words and power of blessed Philip, he truly believed in the Lord; or, which is more credible, he pretended to believe until he received baptism, so that, since he was most greedy for praise—insomuch that he wished to be believed to be Christ—he might learn from him the arts by which he performed miracles." Which thing his persuaders also did, instructed by the wicked arts of their author, entering any church by whatever art and stealing baptism. And when he was baptized, he continued with Philip, in the manner described.
Acts 8:13 cont. It is, however, the custom of Scripture to narrate a thing done in the manner in which, when it was being done, it was thought by all to be done, as Jerome says. Seeing also the signs and very great works of power, that is, very splendid miracles, being performed by Philip—which he himself had never been able to do—he was amazed, wondering that greater things were truly done than he himself had done feignedly.
Acts 8:14 Now when the Apostles who were at Jerusalem heard that Samaria had received the word of God—for this Philip had intimated to them, asking that some of them come to Samaria to impose hands on the baptized, so that they might receive the Holy Spirit with a visible sign (for to impose hands on the baptized was the office of the Apostles, just as now it is of the bishops, who are their successors)—from which it is clear that this Philip was not an Apostle, they sent to them Peter and John. If other Apostles sent these two principal Apostles, why did Arius feign that the Only-begotten Son of God is less than the Father, because He was sent by the Father?
Acts 8:15-16 Who, when they had come down, prayed for them that they might receive the Holy Spirit with a sensible sign, as with the gift of tongues. For as yet He had not fallen upon any of them with a visible sign; invisibly, however, He had come into them, because in baptism they had received remission and justifying grace, just as the baptized now receive. But they had only been baptized in the name of the Lord Jesus. What he says "only" refers to the manner of baptism, so that the sense is: they were so baptized that they had not yet obtained the Holy Spirit with a sensible sign and with a sign sensibly demonstrating the infusion of the Holy Spirit. Why and in what sense in the primitive Church baptism was performed in the name of Jesus Christ has been said above.
Acts 8:17 Then they imposed hands upon them, and they received the Holy Spirit with a visible sign, as has now been said, and with a fuller abundance of grace, according as they had disposed themselves for this more or less by the devotion of their mind.
Acts 8:18-19 But when Simon saw that through the imposition of the Apostles' hands the Holy Spirit was given with such a visible sign, he offered them money, namely to Peter and John, saying: "Give me also this power, that on whomever I impose hands, he may receive the Holy Spirit." In this Simon sinned in many ways: for first, out of greed for gain, he wished to purchase this power, so that he might also sell to others a power impiously bought, and impose hands for profit. Likewise, he attempted to buy a spiritual good with a temporal one. Hence from this Simon are named "Simoniacs," who buy and sell spiritual things for temporal. These sellers may also be called "Giezites," from Giezi, the servant of Elisha, who received money from Naaman the Syrian for the benefit of healing from leprosy.
Acts 8:20-21 But Peter said to him, with zeal for justice and to forestall future dangers: "May your silver perish with you," that is, "I do not want your money, but it is just that you perish with it." Moreover, when holy men pronounce a sentence of malediction, they do so not with a desire for vengeance, but of equity: "because you thought that the spiritual gift of God, which is conferred in baptism, could be possessed with money," as though it were so vile that it could be compared with bodily things. Hence the Savior says: "Freely you have received, freely give" (Matt 10:8). "You have neither part nor lot in this word," that is, in this salutary outcome, so that, namely, the Holy Spirit would be given at the imposition of your hands. Or: "in this word," that is, in this power of giving the Holy Spirit. "For your heart is not right before God," but perverse and covetous—which Peter knew by God's revelation, and perceived from Simon's deed.
Acts 8:22-23 "Repent therefore of this wickedness of yours, and pray to God, if perhaps this thought of your heart may be forgiven you," because you thought, with consent, to offer money thus. What Peter says, "if perhaps," he says not because Simon's sin was irremissible, or because he could not repent, but to indicate that it was most grievous. Or, as some say, because in spirit he saw that Simon would not repent. Nevertheless, he admonished him to this, as was his office. "For I see that you are in the gall of bitterness," that is, in an oblique and most wicked intention leading to the bitterness of hell, "and in the bond of iniquity," that is, in the guilt of damnation, or in depravity binding one to the lower regions, "I see and consider you to be." Hence the Holy Spirit descended in the form of a dove, to show that those who wish to receive Him ought to be simple. And although Simon was baptized, he was not loosed from the bonds of his iniquity; but, as it were, purified for the moment of his baptism, he was soon oppressed by a more fierce demon sevenfold. In vain, therefore, does one attempt to acquire the grace of the Holy Spirit who does not care to strip himself of a raven-like mind. Hence it is written: "There is no wisdom where bitterness abounds" (Sirach 1:4). And Paul to the Hebrews: "Lest any root of bitterness springing up cause trouble, and by it many be defiled" (Heb 12:15).
Acts 8:24 But Simon answered, saying: "Pray for me to the Lord, that nothing of what you have said may come upon me," that is, "lest these sins be imputed to me for damnation." Sometimes the impious utter words showing humility with a vicious mind, and ask that prayer be made for them and that they be forgiven—not out of love of God or zeal for justice, but out of fear of punishments. For there is one who wickedly humbles himself, and his interior is full of guile. Thus Ahaz said to Isaiah: "I will not tempt the Lord" (Isa 7:12). And Antiochus promised that he would become a Jew.
Acts 8:25 And they indeed, namely Peter and John, having testified—that is, having attested by words and miracles that it is true—and having spoken the word of God, returned to Jerusalem, and preached the Gospel to many cities of the Samaritans, preaching in the cities through which they returned.
Acts 8:26-27 But an angel of the Lord spoke to Philip the deacon, saying—whether this appearance and speech was exhibited inwardly or outwardly, I do not think it certain—"Arise and go toward the south," that is, toward the southern region, "to the way that goes down from Jerusalem to Gaza." This Gaza, of which I speak, is desert, that is, destroyed. This is said to distinguish it from another Gaza which was built in another place after the destruction of the former Gaza, in the land of the Philistines. And rising, he went, being obedient, nor inquiring the cause of the command. Hereby we are informed that subjects ought immediately to obey their superiors without superfluous questioning. Indeed, formerly holy subjects obeyed their fathers quickly, even in things which seemed irrational or useless.
Acts 8:27 cont., Acts 8:28-30 And behold, a man of Ethiopia, a eunuch, of great authority under Candace, queen of the Ethiopians. Rightly is this man called "a man" on account of the vigor and strength of his soul, who was so studious in the divine writings, and possessed by such love of divine religion, that, leaving the gilded royal court, from the ends of the earth he came to prophesy at the temple of Jerusalem. He is also called a eunuch either because he was castrated, or on account of the probity of his morals and chastity; just as the Savior says: "There are eunuchs who have made themselves eunuchs for the kingdom of heaven" (Matt 19:12). And he was in charge of all her treasures. And as is related in the Scholastic History, it was the custom of eunuchs to guard the treasures of the powerful. Bede also affirms that it was the custom of this nation of Ethiopians to be governed by women, and that they were called "Candaces." From these things the understanding of what is added is clear: who was over all her treasures, that is, her treasuries. He had come to worship in Jerusalem. For he was a worshipper of the one true God, and seems to have been converted to Judaism, because, as is added, he was reading Isaiah the prophet. Hence it is perceived that he also had the other books of the Law and the Prophets. But the Jews, scattered throughout the world, converted certain Gentiles here and there, who at fixed times came to the temple at Jerusalem to worship God; just as also in John it is read that certain Gentiles came to the feast day. And in the second book of Maccabees it is related that the temple of Jerusalem was venerable and famous throughout the whole world.
Acts 8:28-30 cont., Acts 8:31 And he was returning, from the temple to his own country, sitting in his chariot, and reading Isaiah the prophet. And the Spirit said to Philip—Bede takes this of an internal locution; and by "Spirit" here may be understood either the angel who a little before had spoken to Philip, or the Holy Spirit, by whose instinct Philip was acting—"Go near and join yourself to this chariot." And running to him, Philip heard him reading Isaiah the prophet, and said: "Do you understand what you are reading?" And he said: "How can I, unless someone shows me?" It is asked in what language these men spoke to one another. And concerning Philip there is no doubt that he received the gift of tongues, just as the Apostles; therefore he could address the eunuch in his language. But concerning the eunuch it is uncertain whether he knew the Hebrew language, and whether the text of Isaiah which he read was written in Hebrew words or Greek; for at that time the translation of the Seventy was famous. Moreover, the officials of kings and queens are accustomed to learn various languages. And he asked Philip to come up and sit with him. For from Philip's appearance he perceived that he was a religious man.
Acts 8:32-33 And the passage of Scripture which he was reading was this: "He was led as a sheep to the slaughter; and as a lamb before its shearer is silent, so He opened not His mouth." These things are written literally concerning Christ in Isaiah. For Christ, with the greatest meekness, gentleness, and silence, went to the place of punishment, although on the way He uttered very few words to the women. He is the Lamb of whom the Forerunner said: "Behold the Lamb of God, who takes away the sins of the world" (John 1:29). Concerning whom Jeremiah professes: "I was like a gentle lamb that is led to the victim" (Jer 11:19). And in the Psalm: "I was humbled, as one mourning and sorrowful" (Ps 34:14). "In humility His judgment was taken away," that is, Christ, on account of the humility, poverty, and abjection which He took upon Himself for us, was despised and unjustly judged, or justly deprived. Moreover, Luke cites this Scripture according to the translation of the Seventy. But our translation has it thus: "From anguish and from judgment He was taken up," that is, from the anxiety and punishment of death, and from the judgment by which He was adjudged to death by the impious. Or: from the judgment by which the other fathers were detained in limbo, Christ was freed, rising from death and ascending victoriously to the Father.
"Who shall declare His generation?" which cannot be perfectly declared and comprehended. This is most certain concerning the eternal and divine generation of Christ. The mystery of the Incarnation is also incomprehensible; nor can anyone fully explain how the immutable and eternal God was newly born of a virgin; how the divine and human natures are hypostatically united in Christ; how He came forth with the womb closed. Furthermore, the spiritual generation of Christ, namely, the multiplication of the faithful through the sacrament of baptism and the reception of faith, is exceedingly marvelous. For it is a very great miracle that the world was converted to so arduous a law and incomprehensible a faith, and that the world adores as true Him who was slain by so most shameful a death. Hence it follows: "Because His life is taken from the earth," that is, He was killed, and was removed from the company of men living on earth by death—but by the disposition of the Holy Spirit the eunuch read this passage of Isaiah, so that on this occasion he might be more fittingly and easily led to the faith.
Acts 8:34 And the eunuch answered Philip, saying: "I beseech you, of whom does the prophet say this—of himself, or of some other?" Great was the studiousness of this Gentile, and his diligence puts our sloth to shame, by which we neglect the Sacred Scriptures.
Acts 8:35-38 Then Philip opened his mouth, as one about to speak in an orderly manner and concerning a great mystery, and beginning from this Scripture, he preached Jesus to him, that is, what ought to be believed concerning Him. And as they went on their way—not on foot, because they were sitting in a chariot, but they were going along the way because they were proceeding in that vehicle—they came to some water. And the eunuch said: "What prevents me from being baptized?" Since no reasonable impediment presented itself. And Philip said to him: "If you believe with your whole heart," that is, if you wholly subject your understanding to faith, and no doubt remains in you concerning the truth of the faith, "it is lawful for you to be baptized." Hence adults, when they are to be baptized, profess their faith; but for infants, the godparents respond at the font. And answering, he said: "I believe that Jesus is the Son of God." And he commanded the chariot to stand still. And they both went down into the water, and he baptized him. The eunuch certainly had a large household with him, nor was he ashamed to strip and wash himself before them, while he was ashamed before God concerning his own sins. Hereby are confounded those who reverence or fear the gaze of men more than that of God. Note: the words in purple text (verse 37) are omitted in most modern translations since they do not appear in the oldest and best manuscripts.
Acts 8:39 But when they had come up out of the water, the Spirit of the Lord caught away Philip, that is, suddenly and marvelously transferred him from that place to another. And by "Spirit of the Lord," Jerome understands an angel of God. And there is a similar thing which is written in Daniel concerning Habakkuk, how an angel carried him from Judea to Babylon by the hair of his head. But some understand by "Spirit of the Lord" the Holy Spirit. But the first is better. For through a subject creature, the omnipotence of the Holy Spirit accomplished this. And the eunuch did not see him any longer; for suddenly and with most swift motion he disappeared. Finally, this whole thing was done for the confirmation of faith in the eunuch, so that through so marvelous a rapture the eunuch might know that Philip had come to him by divine appointment. And it is credible that Philip told the eunuch, now believing, by the command of what angel he had come.
Acts 8:40 But the eunuch went on his way rejoicing, that is, he departed with immense joy because he had experienced so great a providence, piety, and grace of God concerning himself. Nor is there any doubt but that the Holy Spirit filled his heart with singular consolation, perfection, and grace. And perhaps, returning to his own country, he made certain of his household partakers of his grace, converting them to Christ.
But Philip was found at Azotus—perhaps the Spirit of the Lord transferred him even to that city of the Philistines—and passing through, he preached the Gospel to all the cities which he had on the way, meeting him, until he came to Caesarea, namely of Palestine, in which he had a house which, as Bede asserts, is shown even to this day. Also the room of his daughters, virgin prophetesses, of whom mention is made below, is shown. But I think that demonstration is to be referred to a time now past. Whether it is so now, I do not know.
CONTINUE
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