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Matthew Henry’s Complete Commentary
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Matthew Henry |
A C T S.
CHAP. VIII.
In this chapter we have an account of the persecutions of the
Christians, and the propagating of Christianity thereby. It was
strange, but very true, that the disciples of Christ the more they were
afflicted the more they multiplied.
I. Here is the church suffering; upon the occasion of putting Stephen
to death a very sharp storm arose, which forced many from Jerusalem,
II. Here is the church spreading by the ministry of Philip and others
that were dispersed upon that occasion. We have here,
1. The gospel brought to Samaria, preached there
(ver. 4, 5),
embraced there
(ver. 6-8),
even by Simon Magus
(ver. 9-13);
the gift of the Holy Ghost conferred upon some of the believing
Samaritans by the imposition of the hands of Peter and John
(ver. 14-17);
and the severe rebuke given by Peter to Simon Magus for offering money
for a power to bestow that gift,
2. The gospel sent to Ethiopia, by the eunuch, a person of quality of
that country. He is returning home in his chariot from Jerusalem,
Philip is sent to him, and in his chariot preaches Christ to him
(ver. 29-35),
baptizes him upon his profession of the Christian faith
(ver. 36-38),
and the leaves him,
Thus in different ways and methods the gospel was dispersed among the
nations, and, one way or other, “Have they not all heard?”
| Persecution of the Church. |
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1 And Saul was consenting unto his death. 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 Judæa and Samaria, except the apostles.
2 And devout men carried Stephen to his burial, and made
great lamentation over him.
3 As for Saul, he made havock of the church, entering into
every house, and haling men and women committed them to prison.
In these verses we have,
I. Something more concerning Stephen and his death; how people stood
affected to it–variously, as generally in such cases, according to
men’s different sentiments of things. Christ had said to his disciples,
when he was parting with them
(John xvi. 20),
You shall weep and lament, but the world shall rejoice.
Accordingly here is,
1. Stephen’s death rejoiced in by one–by many, no doubt, but by one in
particular, and that was Saul, who was afterwards called Paul; he was
consenting to his death, syneudokon—he
consented to it with delight (so the word signifies); he was
pleased with it. He fed his eyes with this bloody spectacle, in hopes
it would put a stop to the growth of Christianity. We have reason to
think that Paul ordered Luke to insert this, for shame to himself, and
glory to free grace. Thus he owns himself guilty of the blood of
Stephen, and aggravates it with this, that he did not do it with regret
and reluctancy, but with delight and a full satisfaction, like those
who not only do such things, but have pleasure in those that do
them.
2. Stephen’s death bewailed by others
(v. 2)–
devout men, which some understand of those that were properly so
called, proselytes, one of whom Stephen himself probably was.
Or, it may be taken more largely; some of the church that were more
devout and zealous than the rest went and gathered up the poor crushed
and broken remains, to which they gave a decent interment, probably in
the field of blood, which was bought some time ago to bury
strangers in. They buried him solemnly, and made great lamentation over
him. Though his death was of great advantage to himself, and great
service to the church, yet they bewailed it as a general loss, so well
qualified was he for the service, and so likely to be useful both as a
deacon and as a disputant. It is a bad symptom if, when such men are
taken away, it is not laid to heart. Those devout men paid these their
last respects to Stephen,
(1.) To show that they were not ashamed of the cause for which he
suffered, nor afraid of the wrath of those that were enemies to it;
for, though they now triumph, the cause is a righteous cause, and will
be at last a victorious one.
(2.) To show the great value and esteem they had for this faithful
servant of Jesus Christ, this first martyr for the gospel, whose memory
shall always be precious to them, notwithstanding the ignominy of his
death. They study to do honour to him upon whom God put honour.
(3.) To testify their belief and hope of the resurrection of the
dead, and the life of the world to come.
II. An account of this persecution of the church, which begins upon the
martyrdom of Stephen. When the fury of the Jews ran with such violence,
and to such a height, against Stephen, it could not quickly either stop
itself or spend itself. The bloody are often in scripture called
blood-thirsty; for when they have tasted blood they thirst for
more. One would have thought Stephen’s dying prayers and dying comforts
should have overcome them, and melted them into a better opinion of
Christians and Christianity; but it seems they did not: the persecution
goes on; for they were more exasperated when they saw they could
prevail nothing, and, as if they hoped to be too hard for God himself,
they resolve to follow their blow; and perhaps, because they were none
of them struck dead upon the place for stoning Stephen, their hearts
were the more fully set in them to do evil. Perhaps the disciples were
also the more emboldened to dispute against them as Stephen did, seeing
how triumphantly he finished his course, which would provoke them so
much the more. Observe,
1. Against whom this persecution was raised: It was against the
church in Jerusalem, which is no sooner planted than it is
persecuted, as Christ often intimated that tribulation and persecution
would arise because of the word. And Christ had particularly
foretold that Jerusalem would soon be made too hot for his followers,
for that city had been famous for killing the prophets and stoning
those that were sent to it,
It should seem that in this persecution many were put to death, for
Paul owns that at this time he persecuted this way unto the
death
(ch. xxi. 4),
and
that when they were put to death he gave his voice against
them.
2. Who was an active man in it; none so zealous, so busy, as Saul, a
young Pharisee,
v. 3.
As for Saul (who had been twice mentioned before, and now again for a
notorious persecutor) he made havoc of the church; he did all he
could to lay it waste and ruin it; he cared not what mischief he did to
the disciples of Christ, nor knew when to stop. He aimed at no less
than the cutting off of the gospel Israel, that the name of it should
be no more in remembrance,
He was the fittest tool the chief priests could find out to serve their
purposes; he was informer-general against the disciples, a messenger of
the great council to be employed in searching for meetings, and seizing
all that were suspected to favour that way. Saul was bred a scholar, a
gentleman, and yet did not think it below him to be employed in the
vilest work of that kind.
(1.) He entered into every house, making no difficulty of
breaking open doors, night or day, and having a force attending him for
that purpose. He entered into every house where they used to hold their
meetings, or every house that had any Christians in it, or was thought
to have. No man could be secure in his own house, though it was his
castle.
(2.) He haled, with the utmost contempt and cruelty, both men and
women, dragged them along the streets, without any regard to the
tenderness of the weaker sex; he stooped so low as to take cognizance
of the meanest that were leavened with the gospel, so extremely bigoted
was he.
(3.) He committed them to prison, in order to their being tried and put
to death, unless they would renounce Christ; and some, we find, were
compelled by him to blaspheme,
3. What was the effect of this persecution: They were all scattered
abroad
(v. 1),
not all the believers, but all the preachers, who were principally
struck at, and against whom warrants were issued out to take them up.
They, remembering our Master’s rule (when they persecute you in one
city, flee to another), dispersed themselves by agreement
throughout the regions of Judea and of Samaria; not so much for
fear of sufferings (for Judea and Samaria were not so far off from
Jerusalem but that, if they made a public appearance there, as they
determined to do, their persecutors’ power would soon reach them
there), but because they looked upon this as an intimation of
Providence to them to scatter. Their work was pretty well done in
Jerusalem, and now it was time to think of the necessities of other
places; for their Master had told them that they must be his witnesses
in Jerusalem first, and then in all Judea and in Samaria, and
then to the uttermost part of the earth
(ch. i. 8),
and this method they observe. Through persecution may not drive us off
from our work, yet it may send us, as a hint of Providence, to work
elsewhere. The preachers were all scattered except the
apostles, who, probably, were directed by the Spirit to continue at
Jerusalem yet for some time, they being, by the special providence of
God, screened from the storm, and by the special grace of God enabled
to face the storm. They tarried at Jerusalem, that they might be ready
to go where their assistance was most needed by the other preachers
that were sent to break the ice; as Christ ordered his disciples to go
to those places where he himself designed to go,
The apostles continued longer together at Jerusalem than one would have
thought, considering the command and commission given them, to go
into all the world, and to disciple all nations. See
But what was done by the evangelists whom they sent forth was reckoned
as done by them.
| The Spreading of the Gospel; Philip’s Success. |
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4 Therefore they that were scattered abroad went every where
preaching the word.
5 Then Philip went down to the city of Samaria, and preached
Christ unto them.
6 And the people with one accord gave heed unto those things
which Philip spake, hearing and seeing the miracles which he did.
7 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.
8 And there was great joy in that city.
9 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:
10 To whom they all gave heed, from the least to the greatest,
saying, This man is the great power of God.
11 And to him they had regard, because that of long time he had
bewitched them with sorceries.
12 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.
13 Then Simon himself believed also: and when he was baptized,
he continued with Philip, and wondered, beholding the miracles
and signs which were done.
Samson’s riddle is here again unriddled: Out of the eater comes
forth meat, and out of the strong sweetness. The persecution that
was designed to extirpate the church was by the overruling providence
of God made an occasion of the enlargement of it. Christ had said, I
am come to send fire on the earth; and they thought, by scattering
those who were kindled with that fire, to have put it out, but instead
of this they did but help to spread it.
I. Here is a general account of what was done by them all
(v. 4):
They went every where, preaching the word. They did not go to
hide themselves for fear of suffering, no, nor to show themselves as
proud of their sufferings; but they went up and down to scatter the
knowledge of Christ in every place where they were scattered. They went
every where, into the way of the Gentiles, and the cities of the
Samaritans, which before they were forbidden to go into,
They did not keep together in a body, though this might have been a
strength to them; but they scattered into all parts, not to take their
ease, but to find out work. They went evangelizing the world,
preaching the word of the gospel; it was this which filled them, and
which they endeavoured to fill the country with, those of them that
were preachers in their preaching, and others in their common converse.
They were now in a country where they were no strangers, for Christ and
his disciples had conversed much in the regions of Judea; so that they
had a foundation laid there for them to build upon; and it would be
requisite to let the people there know what that doctrine which Jesus
had preached there some time ago was come to, and that it was not lost
and forgotten, as perhaps they were made to believe.
II. A particular account of what was done by Philip. We shall hear of
the progress and success of others of them afterwards
(ch. xi. 19),
but here must attend the motions of Philip, not Philip the apostle, but
Philip the deacon, who was chosen and ordained to serve tables, but
having used the office of a deacon well he purchased to himself a
good degree, and great boldness in the faith,
1 Tim. iii. 13.
Stephen was advanced to the degree of a martyr, Philip to the degree of
an evangelist, which when he entered upon, being obliged by it to
give himself to the word and prayer, he was, no doubt,
discharged from the office of a deacon; for how could he serve tables
at Jerusalem, which by that office he was obliged to do, when he was
preaching in Samaria? And it is probable that two others were chosen in
the room of Stephen and Philip. Now observe,
1. What wonderful success Philip had in his preaching, and what
reception he met with.
(1.) The place he chose was the city of Samaria, the head city of
Samaria, the metropolis of that country, which stood where the city of
Samaria had formerly stood, of the building of which we read,
now called Sebaste. Some think it was the same with Sychem or
Sychar, that city of Samaria where Christ was,
Many of that city then believed in Christ, though he did no miracle
among them
(v. 39, 41),
and now Philip, three years after, carries on the work then begun. The
Jews would have no dealings with the Samaritans; but Christ sent his
gospel to slay all enmities, and particularly that between the Jews and
the Samaritans, by making them one in his church.
(2.) The doctrine he preached was Christ; for he determined to know
nothing else. He preached Christ to them; he proclaimed Christ to
them (so the word signifies), as a king, when he comes to the
crown, is proclaimed throughout his dominions. The Samaritans had an
expectation of the Messiah’s coming, as appears by
Now Philip tells them that he is come, and that the Samaritans are
welcome to him. Ministers’ business is to preach Christ–Christ, and
him crucified–Christ, and him glorified.
(3.) The proofs he produced for the confirmation of his doctrine were
miracles,
v. 6.
To convince them that he had his commission from heaven (and therefore
not only they might venture upon what he said, but they were bound to
yield to it), he shows them this broad seal of heaven annexed to it,
which the God of truth would never put to a lie. The miracles were
undeniable; they heard and saw the miracles which he did. They heard
the commanding words he spoke, and saw the amazing effects of them
immediately; that he spoke, and it was done. And the nature of the
miracles was such as suited the intention of his commission, and gave
light and lustre to it.
[1.] He was sent to break the power of Satan; and, in token of this,
unclean spirits, being charged in the name of the Lord Jesus to remove,
came out of many that were possessed with them,
v. 7.
As far as the gospel prevails, Satan is forced to quit his hold of men
and his interest in them, and then those are restored to themselves,
and to their right mind again, who, while he kept possession, were
distracted. Wherever the gospel gains the admission and submission it
ought to have, evil spirits are dislodged, and particularly unclean
spirits, all inclinations to the lusts of the flesh, which war
against the soul; for God has called us from uncleanness to holiness,
This was signified by the casting of these unclean spirits out of the
bodies of people, who, it is here said, came out crying with a loud
voice, which signifies that they came out with great reluctancy,
and sorely against their wills, but were forced to acknowledge
themselves overcome by a superior power,
[2.] He was sent to heal the minds of men, to cure a distempered world,
and to put it in to a good state of health; and, in token of this,
many that were taken with palsies, and that were lame, were
healed. Those distempers are specified that were most difficult to
be cured by the course of nature (that the miraculous cure might be the
more illustrious), and those that were most expressive of the disease
of sin and that moral impotency which the souls of men labour under as
to the service of God. The grace of God in the gospel is designed for
the healing of those that are spiritually lame and paralytic, and
cannot help themselves,
(4.) The acceptance which Philip’s doctrine, thus proved, met with in
Samaria
(v. 6):
The people with one accord gave heed to those things which Philip
spoke, induced thereto by the miracles which served at first to
gain attention, and so by degrees to gain assent. There then begin to
be some hopes of people when they begin to take notice of what is said
to them concerning the things of their souls and eternity–when they
begin to give heed to the word of God, as those that are well pleased
to hear it, desirous to understand and remember it, and that look upon
themselves as concerned in it. The common people gave heed to Philip,
oi ochloi—a multitude of them, not here and there
one, but with one accord; they were all of a mind, that it was fit the
doctrine of the gospel should be enquired into, and an impartial
hearing given to it.
(5.) The satisfaction they had in attending on, and attending to,
Philip’s preaching, and the success it had with many of them
(v. 8):
There was great joy in that city; for
(v. 12)
they believed Philip, and were baptized into the faith of
Christ, the generality of them, both men and women. Observe,
[1.] Philip preached the things concerning the kingdom of God,
the constitution of that kingdom, the laws and ordinances of it, the
liberties and privileges of it, and the obligations we are all under to
be the loyal subjects of that kingdom; and he preached the name of
Jesus Christ, as king of that kingdom–his name, which is above
every name. He preached it up in its commanding power and
influence–all that by which he has made himself known.
[2.] The people not only gave heed to what he said, but at length
believed it, were fully convinced that it was of God and not of men,
and gave up themselves to the direction and government of it. As to
this mountain, on which they had hitherto worshipped God, and placed a
great deal of religion in it, they were now as much weaned from it as
every they had been wedded to it, and become the true worshippers,
who worship the Father in spirit and in truth, and in the name of
Christ, the true temple,
[3.] When they believed, without scruple (though they were Samaritans)
and without delay they were baptized, openly professed the
Christian faith, promised to adhere to it, and then, by washing them
with water, were solemnly admitted into the communion of the Christian
church, and owned as brethren by the disciples. Men only were
capable of being admitted into the Jewish church by circumcision; but,
to show that in Jesus Christ there is neither male nor female
(Gal. iii. 28),
but both are alike welcome to him, the initiating ordinance is such as
women are capable of, for they are numbered with God’s spiritual
Israel, though not with Israel according to the flesh,
And hence it is easily gathered that women are to be admitted to the
Lord’s supper, though it does not appear that there were any among
those to whom it was first administered.
[4.] This occasioned great joy; each one rejoiced for himself, as he in
the parable who found the treasure hid in the field; and they
all rejoiced for the benefit hereby brought to their city, and that it
came without opposition, which it would scarcely have done if Samaria
had been within the jurisdiction of the chief priests. Note, The
bringing of the gospel to any place is just matter of joy, of great
joy, to that place. Hence the spreading of the gospel in the world is
often prophesied of in the Old Testament as the diffusing of joy among
the nations: Let the nations be glad and sing for joy,
Ps. lxvii. 4; 1 Thess. i. 6.
The gospel of Christ does not make men melancholy, but fills them with
joy, if it be received as it should be; for it is glad tidings of
great joy to all people,
Luke ii. 10.
2. What there was in particular at this city of Samaria that made the
success of the gospel there more than ordinarily wonderful.
(1.) That Simon Magus had been busy there, and had gained a great
interest among the people, and yet they believed the things that
Philip spoke. To unlearn that which is bad proves many times a
harder task than to learn that which is good. These Samaritans, though
they were not idolaters as the Gentiles, nor prejudiced against the
gospel by traditions received from their fathers, yet had of late been
drawn to follow Simon, a conjurer (For so Magus signifies) who
made a mighty noise among them, and had strangely bewitched
them. We are told,
[1.] How strong the delusion of Satan was by which they were brought
into the interests of this great deceiver. He had been for some time,
nay, for a long time, in this city, using sorceries; perhaps he
came there by the instigation of the devil, soon after our Saviour had
been there, to undo what he had been doing there; for it was always
Satan’s way to crush a good work in its bud and infancy,
2 Cor. xi. 3; 1 Thess. iii. 5.
Now,
First, Simon assumed to himself that which was considerable:
He gave out that he himself was some great one, and would have
all people to believe so and to pay him respect accordingly; and then,
as to every thing else, they might do as they pleased. He had no design
to reform their lives, nor improve their worship and devotion, only to
make them believe that he was, tis megas—some divine
person. Justin Martyr says that he would be worshipped as
proton theon—the chief god. He gave out himself
to be the Son of God, the Messiah, so some think; or to be an
angel, or a prophet. Perhaps he was uncertain within himself what title
of honour to pretend to; but he would be thought some great one.
Pride, ambition, and an affectation of grandeur, have always been the
cause of abundance of mischief both to the world and to the church.
Secondly, The people ascribed to him what he pleased.
1. They all gave heed to him, from the least to the greatest,
both young and old, both poor and rich, both governors and governed.
To him they had regard
(v. 10, 11),
and perhaps the more because the time fixed for the coming of the
Messiah had now expired, which had raised a general expectation of the
appearing of some great one about this time. Probably he was a native
of their country, and therefore they embraced him the more cheerfully,
that by giving honour to him they might reflect it upon themselves.
2. They said of him, This man is the great power of God–the power
of God, that great power (so it might be read), that power which
made the world. See how ignorant inconsiderate people mistake that
which is done by the power of Satan, as if it were done by the power of
God. Thus, in the Gentile world, devils pass for deities; and in the
antichristian kingdom all the world wonders after a beast, to
whom the dragon gives his power, and who opens his mouth in
blasphemy against God,
Rev. xiii. 2-5.
3. They were brought to it by his sorceries: He bewitched the people
of Samaria
(v. 9),
bewitched them with sorceries
(v. 11),
that is, either,
(1.) By his magic arts he bewitched the minds of the people, at
least some of them, who drew in others. Satan, by God’s permission,
filled their hearts to follow Simon. O foolish Galatians, saith
Paul, who hath bewitched you?
Gal. iii. 1.
These people are said to be bewitched by Simon, because they were so
strangely infatuated to believe a lie. Or,
(2.) By his magic arts he did many signs and lying wonders,
which seemed to be miracles, but really were not so: like those of the
magicians of Egypt, and those of the man of sin,
2 Thess. ii. 9.
When they knew no better, they were influenced by his sorceries; but,
when they were acquainted with Philip’s real miracles, they saw plainly
that the one was real and the other a sham, and that there was as much
difference as between Aaron’s rod and those of the magicians. What
is the chaff to the wheat?
Jer. xxiii. 28.
Thus, notwithstanding the influence Simon Magus had had upon them, and
the unwillingness there generally is in people to own themselves in an
error, and to retract it, yet, when they saw the difference between
Simon and Philip, they quitted Simon, gave heed no longer to him, but
to Philip: and thus you see,
[2.] How strong the power of Divine grace is, by which they were
brought to Christ, who is truth itself, and was, as I may say, the
great undeceiver. By that grace working with the word those that had
been led captive by Satan were brought into obedience to Christ.
Where Satan, as a strong man armed, kept possession of the
palace, and thought himself safe, Christ, as a stronger than he,
dispossessed him, and divided the spoil; led captivity captive,
and made those the trophies of his victory whom the devil had triumphed
over. Let us not despair of the worst, when even those whom Simon Magus
had bewitched were brought to believe.
(2.) Here is another thing yet more wonderful, that Simon Magus himself
became a convert to the faith of Christ, in show and profession, for a
time. Is Saul also among the prophets? Yes
(v. 13),
Simon himself believed also. He was convinced that Philip
preached a true doctrine, because he saw it confirmed by real miracles,
of which he was the better able to judge because he was conscious to
himself of the trick of his own pretended ones.
[1.] The present conviction went so far that he was baptized,
was admitted, as other believers were, into the church by baptism; and
we have no reason to think that Philip did amiss in baptizing him, no,
nor in baptizing him quickly. Though he had been a very wicked man, a
sorcerer, a pretender to divine honours, yet, upon his solemn
profession of repentance for his sin and faith in Jesus Christ, he was
baptized. For, as great wickedness before conversion keeps not true
penitents from the benefits of God’s grace, so neither should it keep
professing ones from church-fellowship. Prodigals, when they return,
must be joyfully welcomed home, though we cannot be sure but that they
will play the prodigal again. Nay, though he was now but a hypocrite,
and really in the gall of bitterness and bond of iniquity all
this while, and would soon have been found to be so if he had been
tried awhile, yet Philip baptized him; for it is God’s prerogative to
know the heart. The church and its ministers must go by a judgment of
charity, as far as there is room for it. It is a maxim in the law,
Donec contrarium patet, semper præsumitur meliori parti–We
must hope the best as long as we can. And it is a maxim in the
discipline of the church, De secretis non judicat ecclesia–The
secrets of the heart God only judges.
[2.] The present conviction lasted so long that he continued with
Philip. Though afterwards he apostatized from Christianity, yet not
quickly. He courted Philip’s acquaintance, and now he that had given
out himself to be some great one is content to sit at the feet of a
preacher of the gospel. Even bad men, very bad, may sometimes be in a
good frame, very good; and those whose hearts still go after their
covetousness may possibly not only come before God as his people come,
but continue with them.
[3.] The present conviction was wrought and kept up by the miracles; he
wondered to see himself so far outdone in signs and miracles. Many
wonder at the proofs of divine truths who never experience the power of
them.
| The Account of Simon Magus. |
|
|
14 Now when the apostles which were at Jerusalem heard that
Samaria had received the word of God, they sent unto them Peter
and John:
15 Who, when they were come down, prayed for them, that they
might receive the Holy Ghost:
16 (For as yet he was fallen upon none of them: only they were
baptized in the name of the Lord Jesus.)
17 Then laid they their hands on them, and they received the
Holy Ghost.
18 And when Simon saw that through laying on of the apostles’
hands the Holy Ghost was given, he offered them money,
19 Saying, Give me also this power, that on whomsoever I lay
hands, he may receive the Holy Ghost.
20 But Peter said unto him, Thy money perish with thee, because
thou hast thought that the gift of God may be purchased with
money.
21 Thou hast neither part nor lot in this matter: for thy heart
is not right in the sight of God.
22 Repent therefore of this thy wickedness, and pray God, if
perhaps the thought of thine heart may be forgiven thee.
23 For I perceive that thou art in the gall of bitterness, and
in the bond of iniquity.
24 Then answered Simon, and said, Pray ye to the Lord for me,
that none of these things which ye have spoken come upon me.
25 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.
God had wonderfully owned Philip in his work as an evangelist at
Samaria, but he could do no more than an evangelist; there were some
peculiar powers reserved to the apostles, for the keeping up of the
dignity of their office, and here we have an account of what was done
by two of them there–Peter and John. The twelve kept together
at Jerusalem
(v. 1),
and thither these good tidings were brought them that Samaria had
received the word of God
(v. 14),
that a great harvest of souls was gathered, and was likely to be
gathered in to Christ there. The word of God was not only preached to
them, but received by them; they bade it welcome, admitted the light of
it, and submitted to the power of it: When they heard it, they sent
unto them Peter and John. If Peter had been, as some say he was,
the prince of the apostles, he would have sent some of them, or, if he
had seen cause, would have gone himself of his own accord; but he was
so far from this that he submitted to an order of the house, and, as a
servant to the body, went whither they sent him. Two apostles were
sent, the two most eminent, to Samaria,
1. To encourage Philip, to assist him, and strengthen his hands.
Ministers in a higher station, and that excel in gifts and graces,
should contrive how they may be helpful to those in a lower sphere, and
contribute to their comfort and usefulness.
2. To carry on the good work that was begun among the people, and, with
those heavenly graces that had enriched them, to confer upon them
spiritual gifts. Now observe,
I. How they advanced and improved those of them that were sincere. It
is said
(v. 16),
The Holy Ghost was as yet fallen upon none of them, in those
extraordinary powers which were conveyed by the descent of the Spirit
upon the day of pentecost. They were none of them endued with the gift
of tongues, which seems then to have been the most usual immediate
effect of the pouring out of the Spirit. See
This was both an eminent sign to those that believed not, and of
excellent service to those that did. This, and other such gifts, they
had not, only they were baptized in the name of the Lord Jesus,
and so engaged in him and interested in him, which was necessary to
salvation, and in this they had joy and satisfaction
(v. 8),
though they could not speak with tongues. Those that are indeed given
up to Christ, and have experienced the sanctifying influences and
operations of the Spirit of grace, have great reason to be thankful,
and no reason to complain, though they have not those gifts that are
for ornament, and would make them bright. But it is intended that they
should go on to the perfection of the present dispensation, for the
greater honour of the gospel. We have reason to think that Philip had
received these gifts of the Holy Ghost himself, but had not a power to
confer them; the apostles must come to do this; and they did it not
upon all that were baptized, but upon some of them, and, it should
seem, such as were designed for some office in the church, or at least
to be eminent active members of it; and upon some of them one gift
of the Holy Ghost, and upon others another. See
Now in order to this,
1. The apostles prayed for them,
v. 15.
The Spirit is given, not to ourselves only
(Luke xi. 13),
but to others also, in answer to prayer: I will put my Spirit within
you
but I will for this be enquired of,
v. 37.
We may take encouragement from this example in praying to God to give
the renewing graces of the Holy Ghost to those whose spiritual welfare
we are concerned for–for our children, for our friends, for our
ministers. We should pray, and pray earnestly, that they may receive
the Holy Ghost; for this includes all blessings.
2. They laid their hands on them, to signify that their prayers were
answered, and that the gift of the Holy Ghost was conferred upon
them; for, upon the use of this sign, they received the Holy
Ghost, and spoke with tongues. The laying on of hands was anciently
used in blessing, by those who blessed with authority. Thus the
apostles blessed these new converts, ordained some to be ministers, and
confirmed others in their Christianity. We cannot now, nor can any,
thus give the Holy Ghost by the laying on of hands; but this may
intimate to us that those whom we pray for we should use our endeavours
with.
II. How they discovered and discarded him that was a hypocrite among
them, and this was Simon Magus; for they knew how to separate
between the precious and the vile. Now observe here,
1. The wicked proposal that Simon made, by which his hypocrisy was
discovered
(v. 18, 19):
When he saw that through laying on of the apostles’ hands the Holy
Ghost was given (which should have confirmed his faith in the
doctrine of Christ, and increased his veneration for the apostles), it
gave him a notion of Christianity as no other than an exalted piece of
sorcery, in which he thought himself capable of being equal to the
apostles, and therefore offered them money, saying, Give me also
this power. He does not desire them to lay their hands on him, that
he might receive the Holy Ghost himself (for he did not foresee that
any thing was to be got by that), but that they would convey to him a
power to bestow the gift upon others. He was ambitious to have the
honour of an apostle, but not at all solicitous to have the spirit and
disposition of a Christian. He was more desirous to gain honour to
himself than to do good to others. Now, in making this motion,
(1.) He put a great affront upon the apostles, as if they were
mercenary men, would do any thing for money, and loved it as well as he
did; whereas they had left what they had, for Christ, so far were they
from aiming to make it more–
(2.) He put a great affront upon Christianity, as if the miracles that
were wrought for the proof of it were done by magic arts, only of a
different nature from what he himself had practised formerly.
(3.) He showed that, like Balaam, he aimed at the rewards of
divination; for he would not have offered money for this power if he
had not hoped to get money by it.
(4.) He showed that he had a very high conceit of himself, and that he
had never his heart truly humbled. Such a wretch as he had been before
his baptism should have asked, like the prodigal, to be made as one of
the hired servants. But, as soon as he is admitted into the family, no
less a place will serve him than to be one of the stewards of the
household, and to be entrusted with a power which Philip himself had
not, but the apostles only.
2. The just rejection of his proposal, and the cutting reproof Peter
gave him for it,
(1.) Peter shows him his crime
(v. 20):
Thou hast thought that the gift of God may be purchased with
money; and thus,
[1.] He had overvalued the wealth of this world, as if it were an
equivalent for any thing, and as if, because, as Solomon saith, it
answers all things, relating to the life that now is, it would
answer all things relating to the other life, and would purchase the
pardon of sin, the gift of the Holy Ghost, and eternal life.
[2.] He had undervalued the gift of the Holy Ghost and put it upon a
level with the common gifts of nature and providence. He thought the
power of an apostle might as well be had for a good fee as the advice
of a physician or a lawyer, which was the greatest despite that could
be done to the Spirit of grace. All the buying and selling of pardons
and indulgences in the church of Rome is the product of this same
wicked thought, that the gift of God may be purchased with
money, when the offer of divine grace so expressly runs, without
money and without price.
(2.) He shows him his character, which is inferred from his crime. From
every thing that a man says or does amiss we cannot infer that he is a
hypocrite in the profession he makes of religion; but this of Simon’s
was such a fundamental error as could by no means consist with a state
of grace; his offering money (and that got by sorcery too) was an
incontestable evidence that he was yet under the power of a worldly and
carnal mind, and was yet that natural man which receiveth not the
things of the Spirit of God, neither can he know them. And
therefore Peter tells him plainly,
[1.] That his heart was not right in the sight of God,
v. 21.
“Though thou professest to believe, and art baptized, yet thou art not
sincere.” We are as our hearts are; if they be not right, we are wrong;
and they are open in the sight of God, who knows them, judges them, and
judges of us by them. Our hearts are that which they are in the sight
of God, who cannot be deceived; and if they be not right in his sight,
whatever our pretensions be, our religion is vain, and will stand us in
no stead: our great concern is to approve ourselves to him in our
integrity, for otherwise we cheat ourselves into our own ruin. Some
refer this particularly to the proposal he made; what he asked is
denied him, because his heart is not right in the sight of God
in asking it. He does not aim at the glory of God nor the honour of
Christ in it, but to make a hand of it for himself; he asks, and has
not, because he asks amiss, that he may consume it upon his lusts,
and be still thought some great one.
[2.] That he is in the gall of bitterness, and in the bond of
iniquity: I perceive that thou art so,
This is plain dealing, and plain dealing is best when we are dealing
about souls and eternity. Simon had got a great name among the people,
and of late a good name too among God’s people, and yet Peter here
gives him a black character. Note, It is possible for a man to continue
under the power of sin, and yet to put on a form of godliness. I
perceive it, saith Peter. It was not so much by the spirit of
discerning, with which Peter was endued, that he perceived this, as by
Simon’s discovery of it in the proposal he made. Note, The disguises of
hypocrites many times are soon seen through; the nature of the wolf
shows itself notwithstanding the cover of the sheep’s clothing. Now the
character here given of Simon is really the character of all wicked
people. First, They are in the gall of
bitterness–odious to God, as that which is bitter as gall is to
us. Sin is an abominable thing, which the Lord hates, and sinners are
by it made abominable to him; they are vicious in their own nature.
Indwelling sin is a root of bitterness, that bears gall and
wormwood,
Deut. xxix. 18.
The faculties are corrupted, and the mind embittered against all good,
It intimates likewise the pernicious consequences of sin; the end is
bitter as wormwood. Secondly, They are in the bond of
iniquity–bound over to the judgment of God by the guilt of sin,
and bound under the dominion of Satan by the power of sin; led captive
by him at his will, and it is a sore bondage, like that in Egypt,
making the life bitter.
(3.) He reads him his doom in two things–
[1.] He shall sink with his worldly wealth, which he overvalued: Thy
money perish with thee. First, Hereby Peter rejects his offer with
the utmost disdain and indignation: “Dost thou think thou canst bribe
us to betray our trust, and to put the power we are entrusted with into
such unworthy hands? Away with thee and thy money too; we will have
nothing to do with either. Get thee behind me, Satan.” When we
are tempted with money to do an evil thing, we should see what a
perishing thing money is, and scorn to be biassed by it–It is the
character of the upright man that he shakes his hands from holding,
from touching bribes,
Secondly, He warns him of his danger of utter destruction if he
continued in this mind: “Thy money will perish and thou wilt lose it,
and all that thou canst purchase with it. As meats for the belly and
the belly for meats
so goods for money and money for goods, but God shall destroy both
it and them–they perish in the using; but this is not the worst of
it: thou wilt perish with it, and it with thee; and it will be
an aggravation of thy ruin, and a heavy load upon thy perishing soul,
that thou hadst money, which might have been made to turn to a good
account
(Luke xvi. 9),
which might have been laid at the apostles’ feet, as a charity, and
would have been accepted, but was thrust into their hands as a bribe,
and was rejected. Son, remember this.“
[2.] He shall come short of the spiritual blessings which he
undervalued
(v. 21):
“Thou hast neither part nor lot in this matter; thou hast
nothing to do with the gifts of the Holy Ghost, thou dost not
understand them, thou art excluded from them, hast put a bar in thine
own door; thou canst not receive the Holy Ghost thyself, nor power to
confer the Holy Ghost upon others, for thy heart is not right in the
sight of God, if thou thinkest that Christianity is a trade to live
by in this world, and therefore thou hast no part nor lot in the
eternal life in the other world which the gospel offers.” Note,
First, There are many who profess the Christian religion, and
yet have no part nor lot in the matter, no part in Christ
(John xiii. 8),
no lot in the heavenly Canaan. Secondly, They are those whose
hearts are not right in the sight of God, are not animated by a
right spirit, nor guided by a right rule, nor directed to the right
end.
(4.) He gives him good counsel, notwithstanding,
Though he was angry with him, yet he did not abandon him; and, though
he would have him see his case to be very bad, yet he would not have
him think it desperate; yet now there is hope in Israel.
Observe,
[1.] What it is that he advises him to: He must do his first works.
First, He must repent,–must see his error and retract
it–must change his mind and way–must be humbled and ashamed for what
he has done. His repentance must be particular: “Repent of this, own
thyself guilty in this, and be sorry for it.” He must lay a load upon
himself for it, must not extenuate it, by calling it a mistake, or
misguided zeal, but must aggravate it by calling it wickedness,
his wickedness, the fruit of his own corruption. Those that have said
and done amiss must, as far as they can, unsay it and undo it again by
repentance. Secondly, He must pray to God, must pray that
God would give him repentance, and pardon upon repentance. Penitents
must pray, which implies a desire towards God, and a confidence in
Christ. Simon Magus, as great a man as he thinks himself, shall not be
courted into the apostles’ communion (how much soever some would think
it a reputation to them) upon any other terms than those upon which
other sinners are admitted–repentance and prayer.
[2.] What encouragement he gives him to do this: If perhaps the
thought of thy heart, this wicked thought of thine, may be
forgiven thee. Note, First, There may be a great deal of
wickedness in the thought of the heart, its false notions, and corrupt
affections, and wicked projects, which must be repented of, or we are
undone. Secondly, The thought of the heart, though ever so
wicked, shall be forgiven, upon our repentance, and not laid to our
charge. When Peter here puts a perhaps upon it, the doubt is of
the sincerity of his repentance, not of his pardon if his repentance be
sincere. If indeed the thought of thy heart may be forgiven, so
it may be read. Or it intimates that the greatness of his sin might
justly make the pardon doubtful, though the promise of the gospel had
put the matter out of doubt, in case he did truly repent: like that
(Lam. iii. 29),
If so be there may be hope.
[3.] Simon’s request to them to pray for him,
He was startled and put into confusion by that which Peter said,
finding that resented thus which he thought would have been embraced
with both arms; and he cries out, Pray you to the Lord for me, that
none of the things which you have spoken come upon me. Here was,
First, Something well–that he was affected with the reproof
given him, and terrified by the character given of him, enough to make
the stoutest heart to tremble; and, this being so, he begged the
prayers of the apostles for him, wishing to have an interest in them,
who, he believed, had a good interest in heaven. Secondly,
Something wanting. He begged of them to pray for him, but did not pray
for himself, as he ought to have done; and, in desiring them to pray
for him, his concern is more that the judgments he had made himself
liable to might be prevented than that his corruptions might be
mortified, and his heart, by divine grace, be made right in the sight
of God; like Pharaoh, who would have Moses entreat the Lord for him,
that he would take away this death only, not that he would take away
this sin, this hardness of heart,
Some think that Peter had denounced some particular judgments against
him, as against Ananias and Sapphira, which, upon this submission of
his, at the apostle’s intercession, were prevented; or, from what is
related, he might infer that some token of God’s wrath would fall upon
him, which he thus dreaded and deprecated.
Lastly, Here is the return of the apostles to Jerusalem, when
they had finished the business they came about; for as yet they were
not to disperse; but, though they came hither to do that work which was
peculiar to them as apostles, yet, opportunity offering itself, they
applied themselves to that which was common to all gospel ministers.
1. There, in the city of Samaria, they were preachers: They
testified the word of the Lord, solemnly attested the truth of the
gospel, and confirmed what the other ministers preached. They did not
pretend to bring them any thing new, though they were apostles, but
bore their testimony to the word of the Lord as they had received it.
2. In their road home they were itinerant preachers; as they passed
through many villages of the Samaritans they preached the gospel.
Though the congregations there were not so considerable as those in the
cities, either for number or figure, yet their souls were as precious,
and the apostles did not think it below them to preach the gospel to
them. God has a regard to the inhabitants of his villages in Israel
(Judg. v. 11),
and so should we.
| Philip and the Ethiopian. |
|
|
26 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.
27 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,
28 Was returning, and sitting in his chariot read Esaias the
prophet.
29 Then the Spirit said unto Philip, Go near, and join thyself
to this chariot.
30 And Philip ran thither to him, and heard him read the
prophet Esaias, and said, Understandest thou what thou readest?
31 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.
32 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:
33 In his humiliation his judgment was taken away: and who
shall declare his generation? for his life is taken from the
earth.
34 And the eunuch answered Philip, and said, I pray thee, of
whom speaketh the prophet this? of himself, or of some other man?
35 Then Philip opened his mouth, and began at the same
scripture, and preached unto him Jesus.
36 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?
37 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.
38 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.
39 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.
40 But Philip was found at Azotus: and passing through he
preached in all the cities, till he came to Cæsarea.
We have here the story of the conversion of an Ethiopian eunuch to the
faith of Christ, by whom, we have reason to think, the knowledge of
Christ was sent into that country where he lived, and that scripture
fulfilled, Ethiopia shall soon stretch out her hands (one of the
first of the nations) unto God,
Ps. lxviii. 31.
I. Philip the evangelist is directed into the road where he would meet
with this Ethiopian,
When the churches in Samaria were settled, and had ministers appointed
them, the apostles went back to Jerusalem; but Philip stays, expecting
to be employed in breaking up fresh ground in the country. And here we
have,
1. Direction given him by an angel (probably in a dream or vision of
the night) what course to steer: Arise, and go towards the
south. Though angels were not employed to preach the gospel, they
were often employed in carrying messages to ministers for advice and
encouragement, as
We cannot now expect such guides in our way; but doubtless there is a
special providence of God conversant about the removes and settlements
of ministers, and one way or other he will direct those who sincerely
desire to follow him into that way in which he will own them: he
will guide them with his eye. Philip must go southward, to the
way that leads from Jerusalem to Gaza, through the desert or
wilderness of Judah. He would never have thought of going thither, into
a desert, into a common road through the desert; small probability of
finding work there! Yet thither he is sent, according to our Saviour’s
parable, fore-telling the call of the Gentiles, Go you into the
highways, and the hedges,
Matt. xxii. 9.
Sometimes God opens a door of opportunity to his ministers in places
very unlikely.
2. His obedience to this direction
(v. 27):
He arose and went, without objecting, or so much as asking,
“What business have I there?” Or, “What likelihood is there of doing
good there?” He went out, not knowing whither he went, or whom
he was to meet.
II. An account is given of this eunuch
(v. 27),
who and what he was, on whom this distinguishing favour was bestowed.
1. He was a foreigner, a man of Ethiopia. There were two
Ethiopias, one in Arabia, but that lay east from Canaan; it should seem
this was Ethiopia in Africa, which lay south, beyond Egypt, a great way
off from Jerusalem; for in Christ those that were afar off were made
nigh, according to the promise, that the ends of the earth
should see the great salvation. The Ethiopians were looked upon as
the meanest and most despicable of the nations, blackamoors, as if
nature had stigmatized them; yet the gospel is sent to them, and divine
grace looks upon them, though they are black, though the sun has
looked upon them.
2. He was a person of quality, a great man in his own country, a
eunuch, not in body, but in office-lord chamberlain or steward of
the household; and either by the dignity of his place or by his
personal character, which commanded respect, he was of great
authority, and bore a mighty sway under Candace queen of the
Ethiopians, who probably was successor to the queen of Sheba, who
is called the queen of the south, that country being governed by
queens, to whom Candace was a common name, as Pharaoh to
the kings of Egypt. He had the charge of all her treasure; so
great a trust did she repose in him. Not many mighty, not many
noble, are called; but some are.
3. He was a proselyte to the Jewish religion, for he came to
Jerusalem to worship. Some think that he was a proselyte of
righteousness, who was circumcised, and kept the feasts; others that he
was only a proselyte of the gate, a Gentile, but who had renounced
idolatry, and worshipped the God of Israel occasionally in the court of
the Gentiles; but, if so, then Peter was not the first that preached
the gospel to the Gentiles, as he says he was. Some think that there
were remains of the knowledge of the true God in this country, ever
since the queen of Sheba’s time; and probably the ancestor of this
eunuch was one of her attendants, who transmitted to his posterity what
he learned at Jerusalem.
III. Philip and the eunuch are brought together into a close
conversation; and now Philip shall know the meaning of his being sent
into a desert, for there he meets with a chariot, that shall serve for
a synagogue, and one man, the conversion of whom shall be in effect,
for aught he knows, the conversion of a whole nation.
1. Philip is ordered to fall into company with this traveller that is
going home from Jerusalem towards Gaza, thinking he has done all the
business of his journey, when the great business which the overruling
providence of God designed in it was yet undone. He had been at
Jerusalem, where the apostles were preaching the Christian faith, and
multitudes professing it, and yet there he had taken no notice of it,
and made no enquiries after it–nay, it should seem, had slighted it,
and turned his back upon it; yet the grace of God pursues him,
overtakes him in the desert, and there overcomes him. Thus God is often
found of those that sought him not,
Isa. lxv. 1.
Philip has this order, not by an angel, as before, but by the Spirit
whispering it in his ear
(v. 29):
“Go near, and join thyself to this chariot; go so near as that
gentleman may take notice of thee.” We should study to do good to those
we light in company with upon the road: thus the lips of the righteous
may feed many. We should not be so shy of all strangers as some affect
to be. Of those of whom we know nothing else we know this, that they
have souls.
2. He finds him reading in his Bible, as he sat in his chariot
(v. 28):
He ran to him, and heard him read; he read out, for the benefit
of those that were with him,
He not only relieved the tediousness of the journey, but redeemed time
by reading, not philosophy, history, nor politics, much less a romance
or a play, but the scriptures, the book of Esaias; that book
Christ read in
and the eunuch here, which should recommend it particularly to our
reading. Perhaps the eunuch was now reading over again those portions
of scripture which he had heard read and expounded at Jerusalem, that
he might recollect what he had heard. Note,
(1.) It is the duty of every one of us to converse much with the holy
scriptures.
(2.) Persons of quality should abound more than others in the exercises
of piety, because their example will influence many, and they have
their time more at command.
(3.) It is wisdom for men of business to redeem time for holy duties;
time is precious, and it is the best husbandry in the world to gather
up the fragments of time, that none be lost, to fill up every minute
with something that will turn to a good account.
(4.) When we are returning from public worship we should use means in
private for the keeping up of the good affections there kindled, and
the preserving of the good impressions there made,
(5.) Those that are diligent in searching the scriptures are in a fair
way to improve in knowledge; for to him that hath shall be
given.
3. He puts a fair question to him: Understandest thou what thou
readest? Not by way of reproach, but with design to offer him his
service. Note, What we read and hear of the word of God it highly
concerns us to understand, especially what we read and hear concerning
Christ; and therefore we should often ask ourselves whether we
understand it or no: Have you understood all these things?
Matt. xiii. 51.
And have you understood them aright? We cannot profit by the
scriptures unless we do in some measure understand them,
And, blessed by God, what is necessary to salvation is easy to be
understood.
4. The eunuch in a sense of his need of assistance, desires Philip’s
company
(v. 31):
“How can I understand, says he, except some one guide me?
Therefore pray come up, and sit with me.”
(1.) He speaks as one that had very low thoughts of himself, and his
own capacity and attainments. He was so far from taking it as an
affront to be asked whether he understood what he read, though Philip
was a stranger, on foot, and probably looked mean (which many a less
man would have done, and have called him an impertinent fellow, and bid
him go about his business, what was it to him?) that he takes the
question kindly, makes a very modest reply, How can I? We have
reason to think he was an intelligent man, and as well acquainted with
the meaning of scripture as most were, and yet he modestly confesses
his weakness. Note, Those that would learn must see their need to be
taught. The prophet must first own that he knows not what these are,
and then the angel will tell him,
(2.) He speaks as one very desirous to be taught, to have some one to
guide him. Observe, He read the scripture, though there were many
things in it which he did not understand. Though there are many things
in the scriptures which are dark and hard to be understood, nay,
which are often misunderstood, yet we must not therefore throw them by,
but study them for the sake of those things that are easy, which is the
likeliest way to come by degrees to the understanding of those things
that are difficult: for knowledge and grace grow gradually.
(3.) He invited Philip to come up and sit with him; not as Jehu
took Jonadab into his chariot, to come and see his zeal for the Lord of
hosts
but rather, “Come, see my ignorance, and instruct me.” He will gladly
do Philip the honour to take him into the coach with him, if Philip
will do him the favour to expound a portion of scripture to him. Note,
In order to our right understanding of the scripture, it is requisite
we should have some one to guide us; some good books, and some good
men, but, above all, the Spirit of grace, to lead us into all
truth.
IV. The portion of scripture which the eunuch recited, with some hints
of Philip’s discourse upon it. The preachers of the gospel had a very
good handle to take hold of those by who were conversant with the
scriptures of the Old Testament and received them, especially when they
found them actually engaged in the study of them, as the eunuch was
here.
1. The chapter he was reading was the fifty-third of Isaiah, two verses
of which are here quoted
(v. 32, 33),
part of the seventh and eighth verses; they are set down according to
the Septuagint version, which in some things differs from the original
Hebrew. Grotius thinks the eunuch read it in the Hebrew, but that Luke
takes the Septuagint translation, as readier to the language in which
he wrote; and he supposes that the eunuch had learned from the many
Jews that were in Ethiopia both their religion and language. But,
considering that the Septuagint version was made in Egypt, which was
the next country adjoining to Ethiopia, and lay between it and
Jerusalem, I rather think that translation was most familiar to him: it
appears by
that there was much communication between those two nations–Egypt and
Ethiopia. The greatest variation from the Hebrew is that what in the
original is, He was taken from prison and from judgment (hurried
with the utmost violence and precipitation from one judgment-seat to
another; or, From force and from judgment he was taken away;
that is, It was from the fury of the people, and their continual
clamours, and the judgment of Pilate thereupon, that he was taken
away), is here read, In his humiliation his judgment was taken
away. He appeared so mean and despicable in their eyes that they
denied him common justice, and against all the rules of equity, to
the benefit of which every man is entitled, they declared him innocent,
and yet condemned him to die; nothing criminal can be proved upon him,
but he is down, and down with him. Thus in his humiliation his
judgment was taken away; so, the sense is much the same with that
of the Hebrew. So that
foretold concerning the Messiah,
(1.) That he should die, should be led to the slaughter, as
sheep that were offered in sacrifice–that his life should be taken
from among men, taken from the earth. With what little reason then was
the death of Christ a stumbling-block to the unbelieving Jews, when it
was so plainly foretold by their own prophets, and was so necessary to
the accomplishment of his undertaking! Then is the offence of the cross
ceased.
(2.) That he should die wrongfully, should die by violence, should be
hurried out of his life, and his judgment shall be taken
away–no justice done to him; for he must be cut off, but not
for himself.
(3.) That he should die patiently. Like a lamb dumb before the
shearer, nay, and before the butcher too, so he opened not his
mouth. Never was there such an example of patience as our Lord
Jesus was in his sufferings; when he was accused, when he was abused,
he was silent, reviled not again, threatened not.
(4.) That yet he should live for ever, to ages which cannot be
numbered; for so I understand those words, Who shall declare his
generation? The Hebrew word properly signifies the duration of
one life,
Eccl. i. 4.
Now who can conceive or express how long he shall continue,
notwithstanding this; for his life is taken only from the
earth; in heaven he shall live to endless and innumerable ages, as
it follows in
He shall prolong his days.
2. The eunuch’s question upon this is, Of whom speaketh the prophet
this?
v. 34.
He does not desire Philip to give him some critical remarks upon the
words and phrases, and the idioms of the language, but to acquaint him
with the general scope and design of the prophecy, to furnish him with
a key, in the use of which he might, by comparing one thing with
another, be led into the meaning of the particular passage. Prophecies
had usually in them something of obscurity, till they were explained by
the accomplishment of them, as this now was. It is a material question
he asks, and a very sensible one: “Does the prophet speak this of
himself, in expectation of being used, being misused, as the other
prophets were? or does he speak it of some other man, in his own
age, or in some age to come?” Though the modern Jews will not allow it
to be spoken of the Messiah, yet their ancient doctors did so interpret
it; and perhaps the eunuch knew this, and did partly understand it so
himself, only he proposed this question, to draw on discourse with
Philip; for the way to improve in learning is to consult the learned.
As they must enquire the law at the mouth of the priests
(Mal. ii. 7),
so they must enquire the gospel, especially that part of the treasure
which is hid in the field of the Old Testament, at the mouth of the
ministers of Christ. The way to receive good instructions is to ask
good questions.
3. Philip takes this fair occasion given him to open to him the great
mystery of the gospel concerning Jesus Christ, and him
crucified. He began at this scripture, took this for his
text (as Christ did another passage of the same prophecy,
and preached unto him Jesus,
v. 35.
This is all the account given us of Philip’s sermon, because it was the
same in effect with Peter’s sermons, which we have had before. The
business of gospel ministers is to preach Jesus, and this is the
preaching that is likely to do good. It is probable that Philip had now
occasion for his gift of tongues, that he might preach Christ to this
Ethiopian in the language of his own country. And here we have an
instance of speaking of the things of God, and speaking of them to good
purpose, not only as we sit in the house, but as we walk by
the way, according to that rule,
V. The eunuch is baptized in the name of Christ,
It is probable that the eunuch had heard at Jerusalem of the doctrine
of Christ, so that it was not altogether new to him. But, if he had,
what could that do towards this speedy conquest that was made of his
heart for Christ. It was a powerful working of the Spirit with and by
Philip’s preaching that gained the point. Now here we have,
1. The modest proposal which the eunuch made of himself for baptism
(v. 36):
As they went on their way, discoursing of Christ, the eunuch
asking more questions and Philip answering them to his satisfaction,
they came unto a certain water, a well, river, or pond, the
sight of which made the eunuch think of being baptized. Thus God, by
hints of providence which seem casual, sometimes puts his people in
mind of their duty, of which otherwise perhaps they would not have
thought. The eunuch knew not how little a while Philip might be with
him, nor where he might afterwards enquire for him. He could not expect
his travelling with him to his next stage, and therefore, if Philip
think fit, he will take the present convenience which offers itself of
being baptized: “See, here is water, which perhaps we may not
meet with a great while again; what doth hinder me to be
baptized? Canst thou show any cause why I should not be admitted a
disciple and follower of Christ by baptism?” Observe,
(1.) He does not demand baptism, does not say, “Here is water and here
I am resolved I will be baptized;” for, if Philip have any thing to
offer to the contrary, he is willing to waive it for the present. If he
think him not fit to be baptized, or if there be any thing in the
institution of the ordinance which will not admit such a speedy
administration of it, he will not insist upon it. The most forward zeal
must submit to order and rule. But,
(2.) He does desire it, and, unless Philip can show cause why not, he
desires it now, and is not willing to defer it. Note, In the solemn
dedicating and devoting of ourselves to God, it is good to make haste,
and not to delay; for the present time is the best time,
Those who have received the thing signified by baptism should not put
off receiving the sign. The eunuch feared lest the good affections now
working in him should cool and abate, and therefore was willing
immediately to bind his soul with the baptismal bonds unto the Lord,
that he might bring the matter to an issue.
2. The fair declaration which Philip made him of the terms upon which
he might have the privilege of baptism
(v. 37):
“If thou believest with all thy heart, thou mayest; that is, If
thou believest this doctrine which I have preached to thee concerning
Jesus, if thou receivest the record God has given concerning him, and
set to thy seal that it is true.” He must believe with all his heart,
for with the heart man believeth, not with the head only, by an assent
to gospel truths in the understanding; but with the heart, by a consent
of the will to gospel terms. “If thou do indeed believe with all thy
heart, thou art by that united to Christ, and, if thou give proofs and
evidences that thou dost so, thou mayest by baptism be joined to the
church.”
3. The confession of faith which the eunuch made in order to his being
baptized. It is very short, but it is comprehensive and much to the
purpose, and what was sufficient: I believe that Jesus Christ is the
Son of God. He was before a worshipper of the true God, so that all
he had to do now was to receive Christ Jesus the Lord.
(1.) He believes that Jesus is the Christ, the true Messiah
promised, the anointed One.
(2.) That Christ is Jesus–a Saviour, the only Saviour of his
people from their sins. And,
(3.) That this Jesus Christ is the Son of God, that he has a
divine nature, as the Son is of the same nature with the Father; and
that, being the Son of God, he is the heir of all things. This
is the principal peculiar doctrine of Christianity, and whosoever
believe this with all their hearts, and confess it, they and their seed
are to be baptized.
4. The baptizing of him hereupon. The eunuch ordered his coachman to
stop, commanded the chariot to stand still. It was the best
baiting place he ever met with in any of his journeys. They went
down both into the water, for they had no convenient vessels with
them, being upon a journey, wherewith to take up water, and must
therefore go down into it; not that they stripped off their clothes,
and went naked into the water, but, going barefoot according to the
custom, they went perhaps up to the ankles or mid-leg into the water,
and Philip sprinkled water upon him, according to the prophecy which
this eunuch had probably but just now read, for it was but a few verses
before those which Philip found him upon, and was very apposite to his
case
(Isa. lii. 15):
So shall he sprinkle many nations, kings and great men shall
shut their mouths at him, shall submit to him, and acquiesce in
him, for that which had not before been told them shall they
see, and that which they had not heard shall they consider.
Observe, Though Philip had very lately been deceived in Simon Magus,
and had admitted him to baptism, though he afterwards appeared to be no
true convert, yet he did not therefore scruple to baptize the eunuch
upon his profession of faith immediately, without putting him upon a
longer trial than usual. If some hypocrites crowd into the church, who
afterwards prove a grief and scandal to us, yet we must not therefore
make the door of admission any straiter than Christ has made it; they
shall answer for their apostasy, and not we.
VI. Philip and the eunuch are separated presently; and this is as
surprising as the other parts of the story. One would have expected
that the eunuch should either have stayed with Philip, or have taken
him along with him into his own country, and, there being so many
ministers in those parts, he might be spared, and it would be worth
while: but God ordered otherwise. As soon as they had come up out of
the water, before the eunuch went into his chariot again, the
Spirit of the Lord caught away Philip
(v. 39),
and did not give him time to make an exhortation to the eunuch, as
usual after baptism, which it is probable the one intended and the
other expected. But his sudden departure was sufficient to make up the
want of that exhortation, for it seems to have been miraculous, and
that he was caught up in the air in the eunuch’s sight, and so
carried out of his sight; and the working of this miracle upon Philip
was a confirmation of his doctrine, as much as the working of a miracle
by him would have been. He was caught away, and the eunuch saw him
no more, but, having lost his minister, returned to the use of his
Bible again. Now here we are told,
1. How the eunuch was disposed: He went on his way rejoicing. He
pursued his journey. Business called him home, and he must hasten to
it; for it was no way inconsistent with his Christianity, which places
no sanctity nor perfection in men’s being hermits or recluses, but is a
religion which men may and ought to carry about with them into the
affairs of this life. But he went on rejoicing; so far was he from
reflecting upon this sudden revolution and change, or advancement
rather, in his religion, with any regret, that his second thoughts
confirmed him abundantly in it, and he went on, rejoicing with joy
unspeakable and full of glory; he was never better pleased in all
his life. He rejoiced,
(1.) That he himself was joined to Christ and had an interest in him.
And,
(2.) That he had these good tidings to bring to his countrymen, and a
prospect of bringing them also, by virtue of his interest among them,
into fellowship with Christ; for he returned, not only a Christian, but
a minister. Some copies read
thus: And, when they were come up out of the water, the Holy Spirit
fell upon the eunuch (without the ceremony of the apostle’s
imposition of hands), but the angel of the Lord caught away
Philip.
2. How Philip was disposed of
(v. 40):
He was found at Azotus or Ashdod, formerly a city of the
Philistines; there the angel or Spirit of the Lord dropped him, which
was about thirty miles from Gaza, whither the eunuch was going, and
where Dr. Lightfoot thinks he took ship, and went by sea into his own
country. But Philip, wherever he was, would not be idle. Passing
through, he preached in all the cities till he came to Cesarea, and
there he settled, and, for aught that appears, had his principal
residence ever after; for at Cesarea we find him in a house of his own,
He that had been faithful in working for Christ as an itinerant at
length gains a settlement.
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