Acts 8
DODDActs 8:1-13
Parallels: Philippians 1
The Christian converts, being dispersed by persecution, go into other parts and preach the word. Philip the deacon goes to Samaria, where many embrace the gospel, as Simon the sorcerer also professes to do, and on that profession is baptized. Acts VIII. 1—13.
Acts VIII. 1.
AND in that very day in which this inhuman xvi. murder was committed on Stephen, who led Acts the van in the glorious army of martyrs, there great persecution against the church Acts viii. 1 was a great persecution excited against the church in Jerusalem, which continued to rage Acts VIII. 1. AND at that time there was a great persecution against the church which was at Jeru-
Saul is outrageous in his zeal against the gospel.
or some time; and such was the severity with which they were pursued by their malicious enemies, that all the principal members of the church were dispersed through the regions of Judea and Samaria, except the apostles, who with undaunted resolution were determined to continue at Jerusalem, how extreme soever their danger might prove, that they might there be ready to serve the interest of the church, as there should be occasion.
And Stephen was no sooner left for dead, but certain devout men had the courage to shew themselves openly as the friends of that holy and excellent man, whose blood had been so unrighteously shed; and accordingly gathering round the corpse while it lay exposed to public infamy and abuse, they carried Stephen forth [to his burial] with solemn funeral procession, and made great lamentation for him, mourning that the church had lost so excellent an instrument of usefulness, though he himself was so much a gainer by it, as to be the object of congratulation rather than condolence.
But Saul, whom we mentioned before, like some furious beast of prey, made havock of the church without mercy; not only breaking in upon public assemblies, but entering into houses, and dragging from them, without any respect either to age or sex, men and women, [whom] he committed to prison, for no pretended crime but that of having embraced the gospel.
Nevertheless God overruled all this cruelty and rage, to subserve his own wise and gracious purposes: for they who were dispersed went about into several parts, preaching the word
They were all dispersed, &c.] Perhaps it was then, that Ananias went to Damascus, chap. ix. 10, while others, after they had preached the gospel in the neighbouring parts, travelled on to Phoenicia, and Cyprus, and Antioch, chap. xi. 19.
Devout men.] Dr. Benson thinks, (as Dr. Hammond in loc. and Mr. Baxter, Vol. IV. p. 864, did,) that these were proselytes, as he also imagines Stephen to have been; but I can find no proof of either. Such a token of respect to one who had been publicly executed as a blasphemer, was an expression of zeal and piety which might justly entitle them to this honourable character. Thus Luke calls ose h of Arimathea
a benevolent and upright man, when he speaks of the generous and courageous regard he shewed to the body of Jesus; (Luke xxiii. 50.) It is possible, the manner in which these devout men celebrated the funeral of Stephen, might be urged by the enemies of Christianity, as an excuse for farther severities.
Like some furious beast of prey, made havoc of the church.] Wolfius observes, (Cur. Philol. in loc.) that this is the most proper signification of ἐπιμαχθία, which is often applied to the savages of the desert.
Preaching the word.] There is no root to inquire, where these poor refugees had their orders. They were endowed with
The church is dispersed, and Philip goes to
wherever they came; and in many places xvi. they were remarkably successful, to which the consideration of their being persecuted for Acts conscience’ sake might in some measure help viii. 4 to contribute.
And we have particularly one instance of it in Philip the deacon;⁵ who, after the death of his beloved brother and associate Stephen, came to the city of Samaria;⁶ and knowing that all distinction between the people of that country and the Jews was now removed, freely preached Christ unto them, and proclaimed him as the promised Messiah. And the people who inhabited that city, notwithstanding their natural prejudices against the Jews, unanimously attended to the things that were spoken by Philip; as they not only heard the rational, convincing, and pathetic words which he spake, but were evewitnesses of what he wrought in confirmation of his doctrine, and saw the astonishing miracles which he performed. For unclean spirits which had possessed many, crying with a loud voice, came out of them at Philip’s command; and many others who were paralitic and lame, and laboured under the most obstinate
miraculous gifts; and if they had not been so, the extraordinary call they had to spread the knowledge of Christ wherever they came, among those who were ignorant of him, would abundantly justify them in what they did.
⁶ Philip the deacon.] We are sure, it was not Philip the apostle, both as he continued at Jerusalem, and as this Philip had out the power of communicating the miraculous gift of the Holy Spirit by laying on of hands. (Compare ver. 14, 15, 17.) It must therefore be the deacon, no other of that name beside the apostle having been mentioned in this history. Some think, that, for his fidelity and diligence in his inferior office, he was raised to the work of an evangelist. (Compare chap. xxi. 8, and 1 Tim. iii. 13.) But to infer from hence, that they, who are ordained to the office of deacons, have by virtue of that a right to preach publicly, is not only unrounded, but seems contrary to the reason assigned by Peter for choosing deacons, chap. vi. 2—4. Besides, Apollos preached before he was baptized; therefore much less can we imagine, he was ordained. (See Acts xviii. 24, 25.) And Grotius justly observes, that in circumstances like these any rivate erion might do it. (Compare
chap. xi. 20, and see Owen of Ordination p. 63.) As for Dr. Hammond’s criticism on the words κεφυσεστιν and ωαγγυιζεστιν, as if the former signified public preaching, and the latter teaching in a way of private converse, it is sufficiently confuted by comparing ver. 5 and 40; chap. xi. 20; xiii. 32; xiv. 15; and many other passages.
⁷ Came to the city of Samaria.] For the origin of the Samaritans, and the differences between them and the Jews, see note 6 on John iv. 9, Vol. I. It is certain, they were better prepared to receive the gospel, than most of the Gentile nations, as they worshipped the true GOD, and acknowledged the authority of the Pentateuch; and as we do not find, that they had either such notions of the Messiah’s temporal reign as the Jews, or had received the Sadducean principles, which were both very strong prejudices against the Christian scheme. (See Dr. Benson’s History, Vol. I. p. 153.) It is not improbable that the city here spoken of was Sicilem, where Christ himself had preached in the beginning of his ministry; (John iv. 5, 40, & seq.) which was for many years the capital of that country. See Joseph Antiq. lib. xi. cap. 8, § 6.
es Christ to the Samaritans, and many believe.
isorders, were immediately healed. And there was great joy in that city, on account of those benevolent miracles which were performed by Philip in it, and of that excellent doctrine which he preached among them, containing such welcome tidings of pardon and eternal salvation.
But at the time in which the gospel was thus brought by Philip to them, a certain man, named Simon, was before in that city, who had made himself very remarkable by using the unlawful arts of magic, by means of which he had performed such things as were exceeding marvelous and astonishing to the whole nation of Samaria, pretending himself to be some extraordinary person, possessed of supernatural powers: To whom they all paid great regard, from the least to the greatest, saying, This man is surely the great power of God, the long expected Messiah, and (if we may so speak) Omnipotence itself incarnate, or he could never do such wonderful things. And they paid this regard to him, not on seeing one or two extraordinary facts, but because he had for a long time astonished them with the lying wonders that he wrought by [his] enchantments.
¶ Using the unlawful arts of magic.] Dr. Benson thinks μαζευω to be entirely of the same signification with Μαρς, and intended to tell us, that this Simon was one of the sect of the Magi, for whose principles and history see Dr. Prideaux, Connect. Vol. I. p. 174, & seq. It is indeed possible, he might profess himself of that sect; but I think the word μαζευω imports much more, and amounts to the same with one who used enchantments, pretending, in consequence of them, to exert some supernatural powers; whereas the word Magus (at least about Christ’s time,) seems to have signified much the same with our English word Sage, and to denote a proficient in learning, and especially in astronomy, and other branches of natural philosophy, to which the Persian Magi addicted themselves, and so gave name to many who were far from holding the peculiarities of that sect. (Compare note 4 on Mat. ii. 1, Vol. I.) Yet, as many natural philosophers pretended also to be magicians in the common sense of the word among us, and might make their natural knowledge sub-
servient to that pretence, when it was mere imposture, it is not improbable, that they generally called themselves Magi; and so the verb μαζευω might come to signify the making use of unlawful arts, (as it plainly does here,) while the noun, from whence it was derived, might still retain a more extensive and innocent signification.
¶ Some extraordinary person.] Irenæus tells us, (lib. i. cap. 20,) that Simon boasted, he had appeared to the Samaritans as the Father, to the Jews as the Son, and to the Gentiles as the Holy Spirit; and Justin Martyr, that he asserted, all the names of God were to be ascribed to him, and that he was God above all principality, power, an virtue. (See Just. Mart. Apol. ii. p. 69, & Dial. p. 349.) But, if he ever made these pretences, it was probably after this time; for before it, he seems to have been entirely a stranger to the first elements of the Christian doctrine, to which these blasphemies refer. The version of 1727 renders ηδωχμει τυ Θω η μαζευω, the plenipotentiary of God; but that is far from excessive the emphasis of the phrase.
Simon the sorcerer professes to believe, and is
But when they gave credit to Philip, preaching the things concerning the kingdom of God, and the important truths connected with the name of Jesus Christ, they embraced the gospel in great numbers, and were baptized both men and women.
And Simon himself also believed the truth of that doctrine which this divine messenger taught, though his heart was not savingly transformed by its power; and being baptized on a profession of that faith, he always kept near to Philip, beholding with amazement the great and powerful miracles which were wrought by him, with which he was himself as much transported as the Samaritans had formerly been at the sight of his magical performances.
IMPROVEMENT.
It was honourably and well done of these devout men, to pay this last token of respect to the remains of this first martyr in the Christian cause, by carrying him to his funeral with solemn pomp and public lamentation, though he died like an infamous criminal. Our ever living and victorious Lord, no doubt, took it well at their hands, and they will be recompensed at the resurrection of the just, when that mangled body which they deposited in the grave shall be transformed into the glorious image of him for whom he gave it up to destruction, and to whose immediate and faithful care he committed the far nobler and more important part.
The wrath of man, O Lord, shall praise thee, (Psal. lxxvi. 10.) It was particularly made to praise thee in this instance, by sending out the gospel missionaries, who, during the short repose of the church, had been qualifying for their work, and dispersing them through all the neighbouring countries: Had the calm continued longer, while they were so happy in the love and fellowship of each other, they might have been too much inclinable to build their tabernacles at Jerusalem, and to say, It is good for us to be here; (Mat. xvii. 4;) such delightful mutual converse might have engaged them to prolong their abode there to future
Simon himself also believed.] Perhaps, as Mr. L’Enfant and Limborch conjecture, he might think Philip an abler magician than himself, and hope, by pretending to be his disciple, he might have an opportunity of learning his superior arts.
Beholding with amazement, &c.] It seems with particular elegance and propriety, that the same word, which had been
used to express the manner in which the Samaritans were affected with Simon’s enchantments, (ver. 9, 11,) is here used to describe the impression which Philip’s miracles made on him, it being there expressed by ἑξις and ἑξις, and here by ἑξις. It seems therefore quite wrong to translate the former infatuated, and the latter transported, as the author of the above mentioned version has done.
Reflections on the progress of the gospel under persecution.
months, and perhaps years : In mercy to the churches therefore, sect. and even to themselves, whose truest happiness was connected with xvi. their usefulness, were they, like so many clouds big with the rain of heaven, driven different ways by the wind of persecution, that so they might empty themselves in fruitful showers on the several tracts of land through which they went preaching the gospel.
But the remainder of the wrath of this cruel Saul, and the rest verse of the persecutors, was so restrained in the midst of its career, 1 that the apostles, who of all others seemed the most obnoxious persons, were for the present secure in Jerusalem ; the power of Christ wrought secretly for their defence, and, by some unknown operation, either softened or awed the minds of those who (humanly speaking) had it in their power to add their blood to that of Stephen. Thus was our Lord’s prediction fulfilled with regard to them, in some of the most pressing dangers that could be imagined, that not a hair of their head should perish ; (Luke xxi. 18;) and thus was their fidelity and courage approved, by their continued resistance even in this hazardous situation, till Providence gave a farther signal for their removal : In this, and in that, they were no doubt directed by supernatural influence, and we may admire their dutiful obedience to those commands, the particular reasons of which we cannot now fully trace.
The continued outrages and cruelties of Saul serve more and 3 more to illustrate the sovereignty and freedom of divine grace, in that conversion which we are hereafter to survey ; and give us a view of a very delightful contrast between the warmth of those efforts which he made first to destroy, and then with proportionable zeal to save.
It is also pleasant to observe, how the gospel mutually conquered the prejudices between the Jews and the Samaritans, teaching 5, 6 seq. the Jews to communicate, and the Samaritans to receive it with pleasure. It was a wonderful providence which had permitted the enchantments of Simon to be so successful before ; but at 9 length Simon also believed and was baptized : We see in this, as in 11 a thousand nearer instances, that there may be speculative faith 13 in the gospel, where there is no true piety ; and if such persons on the profession of that faith, where nothing appears contrary to it, be admitted to those ordinances by which Christians are distinguished from the rest of mankind, it is an evil in the present state of things unavoidable ; and the conduct of Christian ministers and societies in admitting such, will be less displeasing to God than a rigorous severity. May God give us wisdom to guide our way, that we may obtain the happy medium between prostituting divine ordinances by a foolish credulity, and defrauding the children of the household of their bread, because they have not reached such a stature, or do not seek it in those forms or gestures which our mistaken caution may sometimes be ready to demand.
VOL. 3.
The apostles sent enter an John to am
Acts 8:14
Peter going down to Samaria, to impart spiritual verts there, discovers and censures the hype Acts VIII. 14—25.
ACTS VIII. 14.
NOW when the apostles, who, as we observed before, were still at Jerusalem, heard that Samaria had received the word of God, by the preaching of Philip the Evangelist, as was related above, they were desirous that these new converts might be farther settled in their Christian profession, by those spiritual gifts which no inferior teacher or officer in the church could bestow; and accordingly sent to them two of the most considerable of their own number, namely, Peter and John, who had been so remarkable for the miracle they had performed, and the courageous manner in which they had borne their testimony to the gospel: Who, though once strongly prejudiced against the Samaritans, now cheerfully undertook the province; and going down thither prayed for them that they might receive the extraordinary gifts of the Holy Spirit, and so be openly put on a level with the believing Jews, and be shewn to be equally owned by God as his people. For though the supernatural influences of the Spirit were displayed among them in the surprising miracles which Philip had performed, these extraordinary powers were not communicated to them, and he was not yet fallen on any of them, only they were baptized, as was said before, in the name of the Lord Jesus. But after the
a Though once strongly prejudiced against the Samaritans] John was one of those who, provoked at their inhospitable treatment of Christ, (perhaps in proportion to the degree in which he honoured and loved his divine Master,) had asked a permission to bring down fire from heaven to consume them; (Luke ix. 54.) But he now understood the genius of the gospel much better. It is observed by Dr. Whitby and others, that, as Peter was sent with John on this errand by the other apostles, they had no notion of his being their head or superior.
b That they might receive the Holy Spirit.] We shall not enter into any controversy, as to the foundation this has been supposed to lay for the rite of confirmation, as not practised in some Christian and Protestant churches. It may be sufficient to observe that here were extraordinary gifts evidently conferred by extraordinary officers; and hosuitably this was done in the present case is hinted in the paraphrase, and morlargely shewn by Dr. Benson; (Hist. Vol I. p. 157, 158.)
irit is given by the imposition of their hands.
apostles had been praying for them, God was then pleased, in a visible and extraordinary manner, to answer their request; for they had no sooner laid [their] hands on these Samaritan converts, and recommended them to the Divine favour, but it was followed with a wonderful effect, and they immediately received the Holy Spirit, and spake with tongues, and performed other extraordinary works.
Now when Simon the magician, of whom we spake before, saw with astonishment that the Holy Spirit in his extraordinary operations was thus apparently given by the imposition of the apostles’ hands, as he imagined with himself, that if he could perform the like, it might turn considerably to his own honour and advantage, especially if by this means he could form persons to the knowledge of languages which they had never been at the trouble of learning in a natural way, he went to the apostles, and offered them a considerable sum of money; Saying, Let me prevail with you by this reward to give me also this power, which I have seen you exercise with so much ease, that on whomsoever I shall lay my hands, he may receive this extraordinary communication of the Holy Spirit.
But when Peter heard so infamous an offer, he was not able to conceal his indignation, and therefore said to him, in his own name and that of John, Let thy money go with thee to the destruction to which thou art thyself hastening, since thou hast thought so vilely of the free and invaluable gift of the blessed God, as to imagine it might be purchased with money. It is very evident, from such a detestable proposal, that notwithstanding the profession thou hast made, thou art indeed an utter stranger to the efficacy of the gospel, and hast no part nor lot in this matter, nor any interest in the important spiritual blessings to which all these extraordinary gifts are subservient; for thine heart is not upright in the sight of God, otherwise thou
⁴ Let thy money go with thee to destruction. This is not an imprecation, but a strong way of admonishing Simon of his danger, and of expressing how much rather the apostle would see the greatest sum of money lost and cast away, than receive any part of it on such shameful terms.
⁴ Thine heart is not upright in the sight of God. This is no instance of Peter’s miraculously discerning spirits, for every common minister or Christian might have made the inference in such circumstances. But on the other side, this story will by no means rove Peter to have been destitute
Simon being told of his danger, begs the apostles to
wouldst think far more honourably of this Spirit of his, than to form a mercenary scheme to traffic in it in this scandalous manner. *Repent therefore immediately of this thy enormous wickedness,*ᵉ *and beg of God with the deepest humiliation and the most fervent prayer, if perhaps his infinite mercy may yet be extended to such a wretch, and the blasphemous thought of thy corrupt heart may be forgiven thee: For though thou wast so lately washed with the water of baptism, I plainly perceive that thou art still in the very gall of bitterness, and bond of iniquity;*ᶠ plunged in that hateful pollution which must be bitterness and poison in the latter end, and held in the chains of thine own covetousness and carnality, and consequently in a servitude utterly inconsistent with that state of glorious liberty into which the children of God are brought; so that thou art on the borders of dreadful and aggravated destruction, if immediate repentance does not prevent.
And Simon, as he could not but be very much alarmed by such a solemn admonition, answered and said to the apostles, If you indeed conceive my case to be so bad, at least extend your charity so far, as to make your
of this gift. He might (like Christ in the case of Judas,) have discerned Simon’s hypocrisy long before he thought fit to discover it openly, or he might have the gift really in some instances, though not in this; for there is no more reason to suppose, that Christ ever gave any of his servants an universal power of discerning the hearts and characters of all they conversed with, than there is to believe, he gave any of them a power of healing all the sick they came near, which we are sure that Paul (though he was not inferior to the chief of the apostles, 2 Cor. xi. 5; xii. 11;) had not; otherwise he would not have suffered the illness of Epaphroditus to have brought him so near to death, (Phil. ii. 25—27,) nor have left so useful a fellowlabourer as Trophimus sick at Miletum; (2 Tim. iv. 20.)
*Repent therefore, &c.] Here is so incontestable an evidence of an unconverted sinner being exhorted to repentance and prayer, while he was known to be in that state, that it is astonishing it should ever have been disputed; and one would think, none could be so wild as to imagine, faith in Christ was not included in that repentance
and prayer, which an apostle preaches to baptized person as the way of obtaining forgiveness. The dubious manner in which he speaks of his being forgiven, intimates, not that his sincere repentance might possibly fail of acceptance, for that is contrary to the whole tenor of the gospel, but that after the commission of a sin, so nearly approaching blasphemy against the Holy Ghost, there was little reason to hope he would ever be brought truly to repent.*
In the gall of bitterness, &c.] The gall of bitterness is the bitterest gall; and the whole sentence expresses, in Peter’s strong manner of speaking, how odious and wretched a creature Simon now appeared to him. How much more odious in the eyes of a holy God must such a sinner be! (Compare Deut. xxix. 18; xxxii. 32; and Isa. lviii. 6.) Albertus (Observ. p. 256,) and De Dieu, would render it, ‘I see thee as the very gall of bitterness, and a bundle of iniquity.’ (Compare Mat. xix. 5; 2 Cor. vi. 18; Heb. viii. 10; in which places the former think it is used in the same sense as here.) See Beza’s beautiful illustration of this text.
s on the infamous proposal made by Simon.
supplications to the Lord on my account, that none of these terrible things, which ye have often spoken of has the fatal consequence of sin, may come upon me: For I am far from disbelieving the truth of the gospel, how improper soever my proposal might be, or however derogatory from the honour of it.
Thus did the two apostles, Peter and John, perform the errand they were sent upon, and executed their commission; when therefore they had borne their testimony to the truth of the gospel, and had spoken the word of the Lord Jesus Christ to many, who had not received it from the mouth of Philip, they returned to the other ten at Jerusalem; and as they went along they preached the gospel in many other towns and villages of the Samaritans, which lay in their way.
IMPROVEMENT.
LET us observe this peculiar honour by which the apostles were distinguished, that the holy Spirit was given by the imposition of their hands. Thus did Christ bear his testimony to them, as the authorized teachers of his church; and it evidently appears, that we may with great safety and pleasure submit ourselves to their instruction; for these extraordinary gifts were intended in some measure for our benefit; that by an entire resignation to their authority, thus attested, we might be made arttakers of those graces, in comparison of which the tongues of men and of angels would be but as sounding brass or a tinkling cymbal. (1 Cor. xiii. 1.)
Who can read without horror the infamous proposal which Simon made, when he thought of purchasing the gift of God with money? With somewhat of the same horror must we look on all those by whom sacred things are either bought or sold; it is an infamous traffic, about which an upright man cannot deliberate a moment, but will reject it at once with an honest scorn
Make your supplications to the Lord on my account.] It is much to be feared, this pretence of conviction and humiliation was only to prevent Peter and John from disgracing him among the body of Christians: for it is reasonable to suppose, this conversation passed in private between them; and perhaps Simon might have some hope, that, if the secret were kept, he might reduce the people, when Peter was gone, to their former subjection to him, notwithstanding their conversion to Christianity.
These things which ye have spoken.] As the plural number is here used, (if it be not, as I think it sometimes is, put for the dual,) since one cannot imagine, as I hinted above, that the proposal was publicly made, it seems most natural to refer this to the awful things he had heard in the course of Christian preaching, concerning the terrible effects of the divine displeasure against impenitent sinners in the future world.
Borne their testimony.] See note 8 o Luke xxiv. 48, Vol. II. § 202.
Philip is ordered by an angel to go into the desert.
and indignation, like that of Peter in the present instance. God xvii. grant that none of the ordinances of Christ may ever be prostivese tuted to secular ends, which seems a crime almost equally enormous! In vain it is for men to profess themselves Christians, in
vain to submit like Simon to baptism, or like him to adhere constantly to the ministers of the gospel, if their heart be not right with God; an hypocritical conduct like this will proclaim it aloud, that they are in the gall of bitterness, and in the bond of iniquity.
Wash us, O God, from this odious and polluting gall, which naturally overspreads us; and loosen these bonds of sin with which Satan may sometimes bind those who have a name and a place in thy church, and in which he conveys them to final and everlasting destruction.
Yet let us not utterly despair even of the worst of men, but direct them to that great universal remedy, a deep and serious repentance of their sins, and an earnest address to God by prayer; to him who can wash us from crimson stains, and break in pieces
fetters of iron. It is some token for good, when sinners seem to fall under reproof, and desire the prayers of those who are more upright than themselves: But if men are animated in such requests and submissions, by no more noble and generous a principle than a fear of destruction from God, there is great reason to suspect the sincerity of that repentance which they profess, and to apprehend that, like Simon, they will unsay all their confession, and perhaps like him (if we may credit the most authentic uninspired histories of the churchk) become open enemies to that gospel which they pretended for a while to believe and reverence.
Acts 8:26
Parallels: Philippians 1
Philip, by divine direction, instructs an Ethiopian Eunuch in the faith of Christ; and, having baptized him, goes and preaches the gospel in the neighbouring coasts of the Mediterranean sea. Acts VIII. 26, to the end.
Acts VIII. 26.
Acts VIII. 26.
WHEN these important affairs at Samaria xviii. were dispatched, and the church there Acts was in so flourishing and happy a state, an angel viii. 26 of the Lord spake to Philip the evangelist, who had been so successful in his labours amongst them, saying, Arise and go towards the south, by the way that goeth down from Jerusalem to Gaza, which is through the desert or wilderness 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.
k Histories of the church] See Euseb. Eccles. Hist. lib. ii. cap. 14; Theodoret, Heret. Fab. lib. i. cap. 1; and compare note h, § 16, p. 107.
k An angel of the Lord spake to Philip.] It gives us a very high idea of the gospel, to see the ministers of it receiving such immediate direction from celestial spirits in the particular discharge of their office.
in Ethiopian Eunuch returning rom Jerusalem.
of Judea;ᵇ for there in that retired solitude thou shalt meet with a person whom I will mark out to thee, with whom thou art to have a conversation of great moment.
And, without presuming more particularly to inquire into the design of the errand on which he was sent, he arose and took his journey as the angel had directed him: And behold, a certain Ethiopian eunuch,ᶜ a grandee in the court of Candace the Queen of the Ethiopians,ᵈ who was the person that presided over all her treasure, was travelling that way; who, as he was entirely proselyted to the Jewish religion, had lately come to worship at Jerusalem at one of the great feasts: This man was then returning home; and his mind being deeply impressed with devout and religious sentiments, in consequence of those solemnities which had passed in that sacred place, as he pursued his journey, while he sat in his chariot, he was reading the prophet Isaiah;ᵉ that he might thus fill up that vacant
ᵇ Which is desert.] The construction of the Greek leaves it dubious whether this clause refers to Gaza, or to the way that led to it. Dr. Benson, with Grotius, Drusius, and other considerable writers, concludes that Gaza, (a city of the Philistines often mentioned in the Old Testament, Judg. xvi. 1, 21; Zeph. ii. 4; Zech. ix. 5,) after having been conquered by Pharaoh king of Egypt, (Jer. xlviii. 1,) was ruined by Alexander the Great, and afterwards rebuilt with great magnificence, (Arrian. de Exped. Alex. lib. iv. cap. 2; Strab. Geograph. lib. xvi. p. 522; Joseph. Antiq. lib. xi. cap. 8, § 4, & lib. xiii. cap. 13, [al. 21,] § 3,) the new city was built at some distance from the old, which was left in ruins, and therefore called Gaza the desert. But, as this last fact is not sufficiently attested, I rather think, with Beza and Casaubon, that Philip is here directed to take that road to Gaza, which lay through the wilderness, which (though perhaps it might not be the shortest,) was chosen by the eunuch as the most retired; and I think the Greek idiom favours this interpretation, as it is not, but avin 1573 1574.
ᶜ A certain Ethiopian eunuch.] It is certain that the Hebrew word ח״ס, which answers to 1573, an eunuch, is sometimes very properly rendered an officer: (See Gen. xxxvii. 36; xxxix. 1; 2 Kings viii. 6; 1 Chron. xxviii. 1.) And the learned Heinsius takes pains to establish an etymology of 1573, which should make it an inti-
mation of the good disposition of the person to whom it was given. But in what sense it is used here, is an inquiry of no manner of importance; and I think any curious discussion of such kind of questions would by no means suit a Family Expositor. I only add with Beza, that it seems quite ridiculous to imagine, that any was intended to signify any thing more than 1573; I have therefore rendered it accordingly.
ᵈ A grandee in the court of Candace, the Queen of the Ethiopians.] It appears, that Candace was a name common to several of the queens who reigned in Merœ, a part of Ethiopia, to the south of Egypt: (Compare Plin. Nat. Hist. lib. vi. cap. 29; and Alexand. Geniel. Dier. lib. i. cap. 2.) So that it is very uncertain, whether this princess be the person mentioned by Dion Cassius and Strabo, as at war with the Romans in the time of Agustus. I know not how far we are to regard the authority, on which De Dieu tells us, that the name of this eunuch was Judith, and that of the Queen, by which she was distinguished from others, Lacasa.
ᵉ Sat in his chariot reading, &c.] Probably this chariot was something in the form of our chaises with four wheels; for, though the eunuch did not guide it himself, there was room for another person to come and sit with him; (ver. 31;) the charioteer therefore seems to have sat on a seat by himself.
Philip hears him reading the prophet Isaiah.
spect. space of time which his journey allowed him to xviii. some valuable purpose, and so might be better prepared to pass with safety through those busy Acts scenes which would lie before him when he arviii. 28 rived at home. And the spirit, by that secret suggestion, which inspired men could certainly distinguish as a divine revelation, said to Philip, Approach, and join thyself to this chariot, and enter into conversation with the person who sitteth in it, without fear of offending him, or exposing thyself to any inconvenience.
And Philip, running up to the chariot, heard him reading the Scriptures; for he read aloud, that his own mind might be more deeply impressed with it, and that his servants who were near him might receive some benefit by it. And Philip, being well acquainted with the holy Scriptures, easily perceived that it was the book of the prophet Isaiah which was then before him, and that the passage would give him a very proper opportunity for entering into discourse with him concerning Christ, and delivering to him that evangelical message with which he was charged: He therefore took occasion to begin the conversation from this circumstance, and said to the eunuch, Dost thou understand the true sense of those sublime and important things which thou art reading?
And the eunuch was so far from being offended at the freedom he took, that he mildly and respectfully said in reply, How can it be that I should fully understand such obscure oracles as these, unless some one, who is better acquainted with the contents of them, should guide me, and throw that light upon them which I, who am so much a stranger to the Jewish affairs, must necessarily want? And concluding from the question he put, besides what he might conjecture from his habit, that he was better acquainted with these things than himself, he requested Philip that he would come up and sit with him in the chariot, where there was room conveniently to receive him, that so he might be farther informed in matters of so great importance.
Then the Spirit said unto Philip, Go near and Join thyself to this chariot.
And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?
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.
and is desired by the Eunuch to explain it to him.
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 hearer, so he opened not his mouth: 33 In his humiliation his judgment was taken away: and
Now the period or passage of Scripture which he was reading at that time, was this; (Isa. liii. xviii. 7, 8;) “He was brought to the slaughter as a sheep, and as a lamb before its shearer [is] dumb, so he opened not his mouth: In his deep humiliation his judgment was taken away; and who shall declare or describe his generation? for, innocent as he was, his life is cut off from the earth. A passage expressly referring to the meekness with which the blessed Jesus should
[In his humiliation his judgment was taken away.] The present reading of the Hebrew clause, answering to this, is much more agreeable to our translation of Isa. liii. 8. He was taken from prison and from judgment. But the seventy interpreters, whose version is here literally transcribed in the Greek, and exactly rendered in our translation, instead of מעצר ימשפט לקח, appear to have read כעצרו משפט לקח, which seems either to have been the true reading, or in sense equivalent to it: for I cannot think, as Beza and many other commentators do, that it refers to Christ’s being taken by his resurrection from his confinement in the grave, and from the judgment or sentence which had been executed upon him; agreeable to which Mr. L’Enfant renders it, His condemnation was taken away by his very abasement; that is, his stooping to death gave occasion to this triumph; a sense, rather natural in itself, nor favoured by the connection as it stands in Isaiah. It seems rather to mean, if the Greek version be here admitted, “Jesus appeared in so humble a form, that, though Pilate was convinced of his innocence, he seemed a person of so little importance, that it would not be worth while to hazard any thing to preserve him.” Le Clerc (in his Supplement to Dr. Hammond,) imitates this interpretation, with a small, and (so far as I can judge,) unnecessary and unwarrantable change in the version, In his humiliation he was judged, he was taken away. But our translation is far more literal; and to take away a person’s judgment is a known proverb for oppressing him. See Job xxvii. 2. Who shall declare or describe his generation?] This is one of the many passages of the Old Testament Prophecies, in which it is not so difficult to find a sense fairly applicable to Christ, as to know which to prefer of several that are so. Many ancient, as well as modern writers, have referred it to the mystery of his deity, or of his incar-
VOL. 3.
hi ip preac ces Christ to the Eunuch,
endure all his sufferings, while ungrateful sinners, in contempt of all laws both human and divine, persecuted him even to the death.
And the eunuch answering to Philip, said, I beseech thee to inform me, of whom doth the prophet say this ? of himself, or some other person ? Was Isaiah thus inhumanly put to death by the Jews ? or did he foretell the sufferings of some future and greater person ?
Then Philip, secretly adoring the divine Providence in giving him so fair an opportunity, opened his mouth with an air of solemnity proportionable to the importance of what he had to say, and beginning from this very scripture, in which he was so plainly delineated, preached to him the glad tidings of that Jesus, of whom not Isaiah alone, but so many of the other prophets spoke : And after he had laid before him the predictions recorded in scripture concerning him, he bore witness to the glorious accomplishment of them, and gave him the history of those extraordinary facts which had lately happened in confirmation of that gospel he taught.
His noble hearer, in the mean time, listened attentively, and though he saw no miracle performed in evidence of the truth of Philip’s doctrine, he found such a light breaking in upon his mind from the view of the prophecies, and such an inward conviction wrought in his spirit by the divine influence, that he became a sincere convert to the gospel. And having for some time discoursed together of the person and the sufferings of Christ, and of the method of salvation by him, as they went by the way they came to a certain water, there being in that place some pool or stream adjoining to the road ; and the eunuch, having learnt what was the rite of initiation which the great Prophet and sovereign of the church had appointed, was willing to embrace the first opportunity
Philip opened his mouth.] See note on Mat. v. 2, Vol. I.
Preached to him Jesus.] Limborch very largely shews, in his commentary on this passage, how shamefully the Jews pervert the whole 53 of Isaiah, in ex-ounding it of the afflictions of Israel ; and I am surprised to find, that Dr. Hammond
intimates, it might be accomplished in some one who lived quickly after Isaiah’s time. See all that Mr. Collins has urged on that head (Literal Scheme, chap. v. § 12, p. 208—220,) abundantly confuted by Dr. Bullock, Vindic. p. 147—156. Compare Bishop Chandler of Christianity, p. 174—178.
and when he had professed his faith, aptizes him.
that Providence offered of making a surrender of himself to Christ, and being received into the number of his people; upon which he said unto Philip, Behold, [here is] water; what should hinder my being baptized, and becoming from this hour one of your body?
And Philip said unto him, If thou believest with all thine heart this gospel which I have taught thee, so as cordially to subject thy soul to it, then it may lawfully and regularly be done, without any further delay. And he answering said, I firmly and undoubtedly believe, that Jesus Christ, whom thou hast now been preaching to me, is really the Son of God, and own him for the promised Messiah, who was sent into the world for the salvation of lost sinners; and I desire with all my heart and soul to give myself up to him, that he may save me in his own way.
And, upon Philip’s declaring his satisfaction in this profession of his faith in Christ, and subjection to him, and readily consenting to receive him as a fellow Christian, he ordered the chariot to stop: and they both went down to the water,¹ both Philip and the eunuch, and there he baptized him.
And when they were come up out of the water, the Spirit of the Lord, which fell upon the
I believe that Jesus Christ is the Son of GOD.] It is surprising to see, in how many ancient copies and versions this verse is omitted. (See Dr. Mill in loc. and the version of 1727.) “Nevertheless,” says Beza, “God forbid, I should think it ought to be expunged, since it contains such a confession of faith, as was in the apostolic times required of the adult, in order to their being admitted to baptism.” Allowing it to be genuine, it fully proves, that Philip had opened to the eunuch the doctrine of Christ’s divinity; and indeed, if he had not done it, he must have given him a very imperfect account of the gospel.
[They both went down to the water.] Considering how frequently bathing was used in those hot countries, it is not to be wondered, that baptism was generally administered by immersion, though I see no proof, that it was essential to the institution. It would be very unnatural to suppose, that they went down to the water, merely that Philip might take up a little water in his hand to pour on the eunuch. A person of his divinity had, no doubt, many vessels in
his baggage, on such a journey through so desert a country, a precaution absolutely necessary for travellers in those parts, and never omitted by them. See Dr. Shaw’s Travels, Pref. p. 4.
[The Spirit of the Lord, which fell upon the eunuch.] The Alexandrian manuscript, and several other old copies, read it, Ἰησοῦν ἀγίωσεν ἐστιν ἐστιν ἐστιν, ἀγίωσεν ἐστιν ἐστιν ἐστιν, that is, The Holy Spirit fell upon the eunuch, but an angel of the Lord snatched away Philip. And therefore, considering also how exceeding probable it is, that a person of his rank, going into a country where the gospel was entirely unknown, should be furnished for the great work of preaching it there, by the extraordinary gifts of the Holy Spirit, I thought fit to insert it in the paraphrase. (See Dr. Benson’s History, Vol. I. p. 163.) I may here add, that Eusebius assures us, (Eccles. Hist. lib. ii. cap. 1.) this new convert planted a flourishing church in Ethiopia; and it is a fact, in which all the most ancient histories of Ethiopia agree.
Philip is caught away from the Eunuch.
eunuch, immediately snatched away Philip, in a miraculous manner, and the eunuch saw him no more: for as it thus appeared that Providence designed they should be separated, he did not attempt to search for him in the neighbouring parts, or to go any where to follow him, how much soever he esteemed his conversation; but getting up again into his chariot, he went on his way rejoicing; with an heart full of thankfulness, that he had been favoured with the privilege of so important an interview with him, and that after having received the gospel from his lips, he had seen such a miraculous confirmation of its truth in the sudden manner in which this divinely commissioned teacher was removed from his sight, to which all his attendants were witnesses.
But Philip, quickly after he was separated from the eunuch, was found at Azotus, or Ashdod, a city that was more than thirty miles from Gaza, in the southern part of the country, which had been formerly one of the five governments belonging to the Philistines; (1 Sam. vi. 17;) and going on from thence, he preached the gospel with great success in Joppa, Lydda, Saron, and all the other cities along the coast of the Mediterranean sea, till he came to Cæsarea, where Providence directed him to settle for a considerable time. (See Acts xxi. 8, 9.)
IMPROVEMENT.
THERE is great reason to adore the gracious councils and purposes of God, with respect to this Ethiopian eunuch; he was a chosen vessel, and desiring to improve the weak light which he had, God took effectual methods to impart to him more. Thus shall we know if we follow on to know the Lord, (Hosea vi. 3.)
Snatched away Philip.] Probably he transported him part of the way through the air, a thing which seems to have happened with respect to some of the prophets. (Compare 1 Kings xvii. 12; 2 Kings ii. 16; Ezek. iii. 14) The spacious plain, which was probably the scene of this miracle, would make it so much the more conspicuous; and it would, no doubt, prove a great confirmation of the eunuch’s faith.
To Cæsarea.] This was a city on the coast of the Mediterranean Sea, which was anciently called Stratonice, or Straton’ Tower: (See Joseph. Antiq. lib. xiii. cap. 11, [al. 19.] § 2; & Bell. Jud. lib. i. cap. 3, § 4, 5.) It was far distant from Cæsarea Philippi, (of which we read Mat. xvi. 13,) which was situate to the north, in the tribe of Naphthalia, and near the sources of Jordan. See note on Mark viii. 27, Vol. I.
Reflections on Philip’s converting the Eunuch.
An angel of the Lord is sent to give directions to an evangelist sect. to meet him in a desert, and to instruct him there in what he had xviii. not learnt in his attendance at Jerusalem: And Philip, in obedience to the Divine command, immediately retires from the more public service he had been engaged in at Samaria, to execute whatever God should please to call him to, though he should order him to go into a wilderness, as he could open even there a door of opportunity to make him useful: and while, like Philip, we govern ourselves by the intimations of his will, we shall not run in vain, nor labour in vain. (Phil. ii. 16.)
It was a prudent and exemplary care, especially in a person verse engaged in such a variety of public business as the eunuch was, to 28 improve that vacant space of time which a journey allowed him, in reading what might edify and instruct him even as he sat in his chariot: He chose the sacred oracles, and, while perusing them, was in an extraordinary manner taught of God. The question which Philip put to him, we should often put to ourselves; Understandest thou what thou readest? Let us choose 30 those writings which may be worth our study, and then let us labour to digest them, and not rest in the empty amusement which a few wandering, unconnected, and undigested ideas may give us, while they pass through our minds like so many images over a mirror, leaving no impression at all behind them. The Scripture especially will be worthy of our study, that we may understand it; and we should earnestly pray, that this study may be successful. For this purpose let us be willing to make use of proper guides, though it must be confessed, that none we are 31 like to meet with at present can have a claim to that authority with which Philip taught. It is pleasant, nevertheless, with a becoming humility, to offer what assistance we can to our fellow-travellers on such an occasion as this; and God grant that we who do it, especially in that way which is most extensive and lasting, may neither be deceived in scripture ourselves, nor deceive others by misrepresenting its sense!
If we enter into the true sense of the ancient prophecies, we 32,33 must undoubtedly see Christ in them, and particularly in that excellent chapter of Isaiah which the pious eunuch was now reading. Let us often view our divine Master in that amiable and affecting light in which he is here represented; let us view him, though the Son of God, by a generation which none can fully declare, yet brought to the slaughter as a lamb, and dumb as a sheep before its shearers: And let us learn patiently to suffer with him, if called to it, in humble hope of reigning with him, (2 Tim. ii. 12,) even though, like his, our judgment also should be taken away, and we be cut off from the land of the living.
Let those who firmly believe in him as the Son of God, enter 36,38 themselves into his church, by those distinguishing solemnities which he has appointed for that purpose, to which the greatest
Saul, full of rage against the church, sets out for Damascus.
should not think themselves above submitting: Let the ministers xviii. of Christ readily admit those that make a credible profession of their faith in Jesus, and of their resolution to be subject to him, to such ordinances, not clogging them with any arbitrary impositions or demands. And when men are come to a point thus solemnly to give themselves up to the Lord, and have done it in his appointed method, let them go on their way rejoicing, even verse though Providence should separate from them those spiritual guides who have been owned as the happy instruments of their conversion and their edification.
The servants of Christ are called to glorify him in different scenes and stations of life; happy if in one state and country or another they may spread the savour of his name, and gather in converts to him, whether from among the sons of Israel or of Ethiopia.