Many authorities place this first sentence at the end of ch. 7, to bind off the account of Stephen’s martyrdom with a record of Saul’s attitude toward it. Saul was in agreement with what was done, although he did not himself take part in the stoning. Doubtless, Stephen’s fearless witness stirred Saul’s mind more deeply than he realized. This resulted in an inner conflict between his own Pharisaic fanaticism, and conviction of the rightness of Stephen’s cause. The consequence of this conflict was increased bitterness against the Christians, and intensified persecution (AA 101, 102, 112, 113). At the time, he was rewarded for his part in the martyrdom by being made a member of the Sanhedrin (AA 102; see on 1 Cor. 7:7). In later days he contritely confessed the part he had played in the death of Stephen (cf. Acts 22:20).

Three possible reasons have been adduced for the apostles’ remaining:

 (1) The Twelve had learned from their Master that “the hireling fleeth, because he is an hireling” (John 10:13), and refused to desert their responsibilities.

 (2) The Twelve wished to remain in Jerusalem in spite of all persecution, because the city was looked upon as the headquarters of the Christians, and fugitives would look there for guidance and help.

 (3) This persecution was apparently directed, in particular, against those who, like Stephen, taught the transitory nature of the customs (see on Acts 6:14) which the Pharisees stressed. The apostles apparently continued as worshipers in the Temple, keeping themselves in ritual cleanness (ch. 10:14), and held aloof from fellowship with Gentiles (v. 28). The large body of the common people probably looked upon them with considerable favor and respect. Therefore the persecution may have been directed more at the Hellenistic disciples. It was certainly this class who were most active in taking the next great step in the expansion of the church. No dogmatic decision can be made in favor of any one of these three reasons offered by commentators and church historians.

 Cities and towns such as Hebron, Gaza, Lydda, and Joppa may have become cities of refuge to the Christians. To this influx of Christians and to the preaching of Philip (see v. 40) may be attributed the early existence of Christian communities in some of these places (cf. ch. 9:32, 36). Some fled to Samaria, doubtless because of the hatred of that people toward the Jews—a person fleeing from the priests and rulers of Jerusalem would probably be welcome there. The second region mentioned in ch. 1:8 was being reached. This may have served as the first step in breaking down antipathy toward the Samaritans and, eventually, the Gentiles.

 Gr. diaspeirō, “to scatter like grain,” “to disperse.” Thus the rage of enemies succeeded only in causing the church to fulfill what Christ had foretold (ch. 1:8). The “all” need not include the totality of membership (see on ch. 1:1), but only the more fearful, or the more active, or those known personally to the persecutors. But believers, both men and women, were still left in the city (see ch. 8:3).

 That is, the congregation that had grown up in the capital city since Pentecost (see on Matt. 18:17). This suggests that there were other branches of the church outside Jerusalem, which indicates encouraging growth.

 Once again the church is persecuted by the Jewish authorities, as it already had been on a lesser scale after the healing of the lame man, (ch. 4:1-7), and after the death of Ananias and Sapphira (ch. 5:17, 18). This persecution is distinguished from its predecessors by being termed “great”—great in extent and severity. See Ministry of Philip. It is clear from this, from v. 3, and from Paul’s later descriptions (cf. chs. 22:4; 26:10, 11), that the persecution involved much suffering, with imprisonment.

Literally, “on that day.” The stoning of Stephen marked the beginning of an organized persecution against the church. Having gone to such lengths as to kill Stephen, the Jewish leadership turned its rage upon all the Christians.