mh_parser/vol_split/44 - Acts/Chapter 8.xml

<div2 id="Acts.ix" n="ix" next="Acts.x" prev="Acts.viii" progress="8.26%" title="Chapter VIII">
<h2 id="Acts.ix-p0.1">A C T S.</h2>
<h3 id="Acts.ix-p0.2">CHAP. VIII.</h3>
<p class="intro" id="Acts.ix-p1">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, <scripRef id="Acts.ix-p1.1" osisRef="Bible:Acts.8.1-Acts.8.3" parsed="|Acts|8|1|8|3" passage="Ac 8:1-3">ver. 1-3</scripRef>. 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 (<scripRef id="Acts.ix-p1.2" osisRef="Bible:Acts.8.4-Acts.8.5" parsed="|Acts|8|4|8|5" passage="Ac 8:4,5">ver. 4, 5</scripRef>), embraced there (<scripRef id="Acts.ix-p1.3" osisRef="Bible:Acts.8.6-Acts.8.8" parsed="|Acts|8|6|8|8" passage="Ac 8:6-8">ver. 6-8</scripRef>), even by Simon Magus
(<scripRef id="Acts.ix-p1.4" osisRef="Bible:Acts.8.9-Acts.8.13" parsed="|Acts|8|9|8|13" passage="Ac 8:9-13">ver. 9-13</scripRef>); the gift of
the Holy Ghost conferred upon some of the believing Samaritans by
the imposition of the hands of Peter and John (<scripRef id="Acts.ix-p1.5" osisRef="Bible:Acts.8.14-Acts.8.17" parsed="|Acts|8|14|8|17" passage="Ac 8:14-17">ver. 14-17</scripRef>); and the severe rebuke given by
Peter to Simon Magus for offering money for a power to bestow that
gift, <scripRef id="Acts.ix-p1.6" osisRef="Bible:Acts.8.18-Acts.8.25" parsed="|Acts|8|18|8|25" passage="Ac 8:18-25">ver. 18-25</scripRef>. 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,
<scripRef id="Acts.ix-p1.7" osisRef="Bible:Acts.8.26-Acts.8.28" parsed="|Acts|8|26|8|28" passage="Ac 8:26-28">ver. 26-28</scripRef>. Philip is
sent to him, and in his chariot preaches Christ to him (<scripRef id="Acts.ix-p1.8" osisRef="Bible:Acts.8.29-Acts.8.35" parsed="|Acts|8|29|8|35" passage="Ac 8:29-35">ver. 29-35</scripRef>), baptizes him upon his
profession of the Christian faith (<scripRef id="Acts.ix-p1.9" osisRef="Bible:Acts.8.36-Acts.8.38" parsed="|Acts|8|36|8|38" passage="Ac 8:36-38">ver. 36-38</scripRef>), and the leaves him, <scripRef id="Acts.ix-p1.10" osisRef="Bible:Acts.8.39-Acts.8.40" parsed="|Acts|8|39|8|40" passage="Ac 8:39,40">ver. 39, 40</scripRef>. Thus in different ways
and methods the gospel was dispersed among the nations, and, one
way or other, "Have they not all heard?"</p>
<scripCom id="Acts.ix-p1.11" osisRef="Bible:Acts.8" parsed="|Acts|8|0|0|0" passage="Ac 8" type="Commentary"/>
<scripCom id="Acts.ix-p1.12" osisRef="Bible:Acts.8.1-Acts.8.3" parsed="|Acts|8|1|8|3" passage="Ac 8:1-3" type="Commentary"/><div class="Commentary" id="Bible:Acts.8.1-Acts.8.3">
<h4 id="Acts.ix-p1.13">Persecution of the Church.</h4>
<p class="passage" id="Acts.ix-p2">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 <i>to his burial,</i> 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 <i>them</i> to prison.</p>
<p class="indent" id="Acts.ix-p3">In these verses we have,</p>
<p class="indent" id="Acts.ix-p4">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
(<scripRef id="Acts.ix-p4.1" osisRef="Bible:John.16.20" parsed="|John|16|20|0|0" passage="Joh 16:20">John xvi. 20</scripRef>), <i>You
shall weep and lament, but the world shall rejoice.</i> 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 <i>consenting to his death,</i>
<b><i>syneudokon</i></b>—<i>he consented to it with delight</i>
(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 <i>do
such things, but have pleasure in those that do them.</i> 2.
Stephen's death bewailed by others (<scripRef id="Acts.ix-p4.2" osisRef="Bible:Acts.8.2" parsed="|Acts|8|2|0|0" passage="Ac 8:2"><i>v.</i> 2</scripRef>)—<i>devout men,</i> which some
understand of those that were properly so called,
<i>proselytes,</i> 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 <i>field of blood,</i> 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 <i>resurrection of the dead, and the life of the world
to come.</i></p>
<p class="indent" id="Acts.ix-p5">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 <i>blood-thirsty;</i> 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,</p>
<p class="indent" id="Acts.ix-p6">1. Against whom this persecution was
raised: It was <i>against the church in Jerusalem,</i> which is no
sooner planted than it is persecuted, as Christ often intimated
that tribulation and persecution would arise <i>because of the
word.</i> 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, <scripRef id="Acts.ix-p6.1" osisRef="Bible:Matt.23.37" parsed="|Matt|23|37|0|0" passage="Mt 23:37">Matt. xxiii. 37</scripRef>. It
should seem that in this persecution many were put to death, for
Paul owns that at this time he persecuted this way <i>unto the
death</i> (<scripRef id="Acts.ix-p6.2" osisRef="Bible:Acts.21.4" parsed="|Acts|21|4|0|0" passage="Ac 21:4"><i>ch.</i> xxi.
4</scripRef>), and (<scripRef id="Acts.ix-p6.3" osisRef="Bible:Acts.26.10" parsed="|Acts|26|10|0|0" passage="Ac 26:10"><i>ch.</i> xxvi.
10</scripRef>) that <i>when they were put to death he gave his
voice against them.</i></p>
<p class="indent" id="Acts.ix-p7">2. Who was an active man in it; none so
zealous, so busy, as Saul, a young Pharisee, <scripRef id="Acts.ix-p7.1" osisRef="Bible:Acts.8.3" parsed="|Acts|8|3|0|0" passage="Ac 8:3"><i>v.</i> 3</scripRef>. As for Saul (who had been twice
mentioned before, and now again for a notorious persecutor) <i>he
made havoc of the church;</i> 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, <scripRef id="Acts.ix-p7.2" osisRef="Bible:Ps.83.4" parsed="|Ps|83|4|0|0" passage="Ps 83:4">Ps. lxxxiii. 4</scripRef>.
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
<i>entered into every house,</i> 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, <scripRef id="Acts.ix-p7.3" osisRef="Bible:Acts.26.11" parsed="|Acts|26|11|0|0" passage="Ac 26:11"><i>ch.</i> xxvi.
11</scripRef>.</p>
<p class="indent" id="Acts.ix-p8">3. What was the effect of this persecution:
<i>They were all scattered abroad</i> (<scripRef id="Acts.ix-p8.1" osisRef="Bible:Acts.8.1" parsed="|Acts|8|1|0|0" passage="Ac 8:1"><i>v.</i> 1</scripRef>), 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 (<i>when they persecute you in one city, flee to
another</i>), dispersed themselves by agreement <i>throughout the
regions of Judea</i> 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 <i>in all Judea and in
Samaria,</i> and then <i>to the uttermost part of the earth</i>
(<scripRef id="Acts.ix-p8.2" osisRef="Bible:Acts.1.8" parsed="|Acts|1|8|0|0" passage="Ac 1:8"><i>ch.</i> i. 8</scripRef>), 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 <i>except the
apostles,</i> 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, <scripRef id="Acts.ix-p8.3" osisRef="Bible:Luke.10.1" parsed="|Luke|10|1|0|0" passage="Lu 10:1">Luke x. 1</scripRef>.
The apostles continued longer together at Jerusalem than one would
have thought, considering the command and commission given them, to
<i>go into all the world,</i> and to <i>disciple all nations.</i>
See <scripRef id="Acts.ix-p8.4" osisRef="Bible:Acts.15.6 Bible:Gal.1.17" parsed="|Acts|15|6|0|0;|Gal|1|17|0|0" passage="Ac 15:6;Ga 1:17"><i>ch.</i> xv. 6; Gal. i.
17</scripRef>. But what was done by the evangelists whom they sent
forth was reckoned as done by them.</p>
</div><scripCom id="Acts.ix-p8.5" osisRef="Bible:Acts.8.4-Acts.8.13" parsed="|Acts|8|4|8|13" passage="Ac 8:4-13" type="Commentary"/><div class="Commentary" id="Bible:Acts.8.4-Acts.8.13">
<h4 id="Acts.ix-p8.6">The Spreading of the Gospel; Philip's
Success.</h4>
<p class="passage" id="Acts.ix-p9">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 <i>with them:</i> 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.</p>
<p class="indent" id="Acts.ix-p10">Samson's riddle is here again unriddled:
<i>Out of the eater comes forth meat, and out of the strong
sweetness.</i> 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>I am come to send fire
on the earth;</i> 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.</p>
<p class="indent" id="Acts.ix-p11">I. Here is a general account of what was
done by them all (<scripRef id="Acts.ix-p11.1" osisRef="Bible:Acts.8.4" parsed="|Acts|8|4|0|0" passage="Ac 8:4"><i>v.</i>
4</scripRef>): <i>They went every where, preaching the word.</i>
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, <scripRef id="Acts.ix-p11.2" osisRef="Bible:Matt.10.5" parsed="|Matt|10|5|0|0" passage="Mt 10:5">Matt. x.
5</scripRef>. 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
<i>evangelizing</i> 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.</p>
<p class="indent" id="Acts.ix-p12">II. A particular account of what was done
by Philip. We shall hear of the progress and success of others of
them afterwards (<scripRef id="Acts.ix-p12.1" osisRef="Bible:Acts.11.19" parsed="|Acts|11|19|0|0" passage="Ac 11:19"><i>ch.</i> xi.
19</scripRef>), 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 <i>used the office of a deacon
well he purchased to himself a good degree, and great boldness in
the faith,</i> <scripRef id="Acts.ix-p12.2" osisRef="Bible:1Tim.3.13" parsed="|1Tim|3|13|0|0" passage="1Ti 3:13">1 Tim. iii.
13</scripRef>. 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 <i>give himself to the word and prayer,</i>
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,</p>
<p class="indent" id="Acts.ix-p13">1. What wonderful success Philip had in his
preaching, and what reception he met with.</p>
<p class="indent" id="Acts.ix-p14">(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, <scripRef id="Acts.ix-p14.1" osisRef="Bible:1Kgs.16.24" parsed="|1Kgs|16|24|0|0" passage="1Ki 16:24">1 Kings
xvi. 24</scripRef>, now called <i>Sebaste.</i> Some think it was
the same with Sychem or Sychar, that city of Samaria where Christ
was, <scripRef id="Acts.ix-p14.2" osisRef="Bible:John.4.5" parsed="|John|4|5|0|0" passage="Joh 4:5">John iv. 5</scripRef>. Many of
that city then believed in Christ, though he did no miracle among
them (<scripRef id="Acts.ix-p14.3" osisRef="Bible:Acts.8.39 Bible:Acts.8.41" parsed="|Acts|8|39|0|0;|Acts|8|41|0|0" passage="Ac 8:39,41"><i>v.</i> 39, 41</scripRef>),
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.</p>
<p class="indent" id="Acts.ix-p15">(2.) The doctrine he preached was Christ;
for he determined to know nothing else. He <i>preached Christ to
them; he proclaimed Christ to them</i> (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 <scripRef id="Acts.ix-p15.1" osisRef="Bible:John.4.25" parsed="|John|4|25|0|0" passage="Joh 4:25">John iv.
25</scripRef>. 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.</p>
<p class="indent" id="Acts.ix-p16">(3.) The proofs he produced for the
confirmation of his doctrine were miracles, <scripRef id="Acts.ix-p16.1" osisRef="Bible:Acts.8.6" parsed="|Acts|8|6|0|0" passage="Ac 8:6"><i>v.</i> 6</scripRef>. 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, <i>came out of many that were possessed with
them,</i> <scripRef id="Acts.ix-p16.2" osisRef="Bible:Acts.8.7" parsed="|Acts|8|7|0|0" passage="Ac 8:7"><i>v.</i> 7</scripRef>. 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
<i>unclean spirits,</i> all inclinations to the lusts of the flesh,
which war against the soul; for God has called us from uncleanness
to holiness, <scripRef id="Acts.ix-p16.3" osisRef="Bible:1Thess.4.7" parsed="|1Thess|4|7|0|0" passage="1Th 4:7">1 Thess. iv. 7</scripRef>.
This was signified by the casting of these unclean spirits out of
the bodies of people, who, it is here said, came out <i>crying with
a loud voice,</i> 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, <scripRef id="Acts.ix-p16.4" osisRef="Bible:Mark.1.26 Bible:Mark.3.11 Bible:Mark.9.26" parsed="|Mark|1|26|0|0;|Mark|3|11|0|0;|Mark|9|26|0|0" passage="Mk 1:26,3:11,9:26">Mark i. 26; iii. 11; ix. 26</scripRef>.
[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, <i>many that were taken with palsies, and that were lame,
were healed.</i> 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,
<scripRef id="Acts.ix-p16.5" osisRef="Bible:Rom.5.6" parsed="|Rom|5|6|0|0" passage="Ro 5:6">Rom. v. 6</scripRef>.</p>
<p class="indent" id="Acts.ix-p17">(4.) The acceptance which Philip's
doctrine, thus proved, met with in Samaria (<scripRef id="Acts.ix-p17.1" osisRef="Bible:Acts.8.6" parsed="|Acts|8|6|0|0" passage="Ac 8:6"><i>v.</i> 6</scripRef>): <i>The people with one accord
gave heed to those things which Philip spoke,</i> 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, <b><i>oi ochloi</i></b>—<i>a multitude of them,</i> 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.</p>
<p class="indent" id="Acts.ix-p18">(5.) The satisfaction they had in attending
on, and attending to, Philip's preaching, and the success it had
with many of them (<scripRef id="Acts.ix-p18.1" osisRef="Bible:Acts.8.8" parsed="|Acts|8|8|0|0" passage="Ac 8:8"><i>v.</i>
8</scripRef>): <i>There was great joy in that city;</i> for
(<scripRef id="Acts.ix-p18.2" osisRef="Bible:Acts.8.12" parsed="|Acts|8|12|0|0" passage="Ac 8:12"><i>v.</i> 12</scripRef>) <i>they
believed Philip, and were baptized</i> into the faith of Christ,
the generality of them, <i>both men and women.</i> Observe, [1.]
Philip preached <i>the things concerning the kingdom of God,</i>
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 <i>name, which
is above every name.</i> 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 <i>the true
worshippers, who worship the Father in spirit and in truth,</i> and
in the name of Christ, the true temple, <scripRef id="Acts.ix-p18.3" osisRef="Bible:John.4.20-John.4.23" parsed="|John|4|20|4|23" passage="Joh 4:20-23">John iv. 20-23</scripRef>. [3.] When they believed,
without scruple (though they were Samaritans) and without delay
<i>they were baptized,</i> 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. <i>Men</i> only were
capable of being admitted into the Jewish church by circumcision;
but, to show that <i>in Jesus Christ there is neither male nor
female</i> (<scripRef id="Acts.ix-p18.4" osisRef="Bible:Gal.3.28" parsed="|Gal|3|28|0|0" passage="Ga 3:28">Gal. iii. 28</scripRef>),
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, <scripRef id="Acts.ix-p18.5" osisRef="Bible:Num.1.2" parsed="|Num|1|2|0|0" passage="Nu 1:2">Num. i. 2</scripRef>. 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 <i>found the
treasure hid in the field;</i> 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: <i>Let the nations be glad and sing for joy,</i>
<scripRef id="Acts.ix-p18.6" osisRef="Bible:Ps.67.4 Bible:1Thess.1.6" parsed="|Ps|67|4|0|0;|1Thess|1|6|0|0" passage="Ps 67:4,1Th 1:6">Ps. lxvii. 4; 1 Thess. i.
6</scripRef>. 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 <i>glad tidings of great joy to all people,</i> <scripRef id="Acts.ix-p18.7" osisRef="Bible:Luke.2.10" parsed="|Luke|2|10|0|0" passage="Lu 2:10">Luke ii. 10</scripRef>.</p>
<p class="indent" id="Acts.ix-p19">2. What there was in particular at this
city of Samaria that made the success of the gospel there more than
ordinarily wonderful.</p>
<p class="indent" id="Acts.ix-p20">(1.) That Simon Magus had been busy there,
and had gained a great interest among the people, and <i>yet they
believed the things that Philip spoke.</i> 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 <i>Magus</i> signifies) who made a mighty noise
among them, and had strangely <i>bewitched them.</i> We are
told,</p>
<p class="indent" id="Acts.ix-p21">[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 <i>long time, in
this city, using sorceries;</i> 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, <scripRef id="Acts.ix-p21.1" osisRef="Bible:2Cor.11.3 Bible:1Thess.3.5" parsed="|2Cor|11|3|0|0;|1Thess|3|5|0|0" passage="2Co 11:3,1Th 3:5">2 Cor. xi. 3; 1 Thess. iii. 5</scripRef>.
Now,</p>
<p class="indent" id="Acts.ix-p22"><i>First,</i> Simon assumed to himself that
which was considerable: <i>He gave out that he himself was some
great one,</i> 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, <b><i>tis megas</i></b>—<i>some divine person.</i>
Justin Martyr says that he would be worshipped as <b><i>proton
theon</i></b>—<i>the chief god.</i> He gave out himself to be
<i>the Son of God, the Messiah,</i> 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 <i>some
great one.</i> Pride, ambition, and an affectation of grandeur,
have always been the cause of abundance of mischief both to the
world and to the church.</p>
<p class="indent" id="Acts.ix-p23"><i>Secondly,</i> The people ascribed to him
what he pleased. 1. <i>They all gave heed to him, from the least to
the greatest,</i> both young and old, both poor and rich, both
governors and governed. <i>To him they had regard</i> (<scripRef id="Acts.ix-p23.1" osisRef="Bible:Acts.8.10-Acts.8.11" parsed="|Acts|8|10|8|11" passage="Ac 8:10,11"><i>v.</i> 10, 11</scripRef>), 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, <i>This man is the great power of God—the power
of God, that great power</i> (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 <i>all the world wonders after a
beast,</i> to whom the dragon gives his power, and <i>who opens his
mouth in blasphemy against God,</i> <scripRef id="Acts.ix-p23.2" osisRef="Bible:Rev.13.2-Rev.13.5" parsed="|Rev|13|2|13|5" passage="Re 13:2-5">Rev. xiii. 2-5</scripRef>. 3. They were brought to it
by his sorceries: <i>He bewitched the people of Samaria</i>
(<scripRef id="Acts.ix-p23.3" osisRef="Bible:Acts.8.9" parsed="|Acts|8|9|0|0" passage="Ac 8:9"><i>v.</i> 9</scripRef>), <i>bewitched
them with sorceries</i> (<scripRef id="Acts.ix-p23.4" osisRef="Bible:Acts.8.11" parsed="|Acts|8|11|0|0" passage="Ac 8:11"><i>v.</i>
11</scripRef>), that is, either, (1.) By his magic arts <i>he
bewitched the minds of the people,</i> at least some of them, who
drew in others. Satan, by God's permission, filled their hearts to
follow Simon. <i>O foolish Galatians,</i> saith Paul, <i>who hath
bewitched you?</i> <scripRef id="Acts.ix-p23.5" osisRef="Bible:Gal.3.1" parsed="|Gal|3|1|0|0" passage="Ga 3:1">Gal. iii.
1</scripRef>. 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 <i>many signs and lying wonders,</i>
which seemed to be miracles, but really were not so: like those of
the magicians of Egypt, and those of <i>the man of sin,</i>
<scripRef id="Acts.ix-p23.6" osisRef="Bible:2Thess.2.9" parsed="|2Thess|2|9|0|0" passage="2Th 2:9">2 Thess. ii. 9</scripRef>. 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.
<i>What is the chaff to the wheat?</i> <scripRef id="Acts.ix-p23.7" osisRef="Bible:Jer.23.28" parsed="|Jer|23|28|0|0" passage="Jer 23:28">Jer. xxiii. 28</scripRef>.</p>
<p class="indent" id="Acts.ix-p24">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,</p>
<p class="indent" id="Acts.ix-p25">[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 <i>were brought
into obedience to Christ.</i> Where Satan, as a <i>strong man
armed,</i> kept possession of the palace, and thought himself safe,
Christ, as a <i>stronger than he,</i> dispossessed him, and
<i>divided the spoil; led captivity captive,</i> 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.</p>
<p class="indent" id="Acts.ix-p26">(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. <i>Is Saul also
among the prophets?</i> Yes (<scripRef id="Acts.ix-p26.1" osisRef="Bible:Acts.8.13" parsed="|Acts|8|13|0|0" passage="Ac 8:13"><i>v.</i>
13</scripRef>), <i>Simon himself believed also.</i> 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 <i>he
was baptized,</i> 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 <i>the gall of bitterness and bond of iniquity</i>
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, <i>Donec contrarium patet, semper præsumitur
meliori parti—We must hope the best as long as we can.</i> And it
is a maxim in the discipline of the church, <i>De secretis non
judicat ecclesia—The secrets of the heart God only judges.</i>
[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.</p>
</div><scripCom id="Acts.ix-p26.2" osisRef="Bible:Acts.8.14-Acts.8.25" parsed="|Acts|8|14|8|25" passage="Ac 8:14-25" type="Commentary"/><div class="Commentary" id="Bible:Acts.8.14-Acts.8.25">
<h4 id="Acts.ix-p26.3">The Account of Simon Magus.</h4>
<p class="passage" id="Acts.ix-p27">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
<i>their</i> 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 <i>in</i> 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.</p>
<p class="indent" id="Acts.ix-p28">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—<i>Peter and John.</i> The twelve kept together at Jerusalem
(<scripRef id="Acts.ix-p28.1" osisRef="Bible:Acts.8.1" parsed="|Acts|8|1|0|0" passage="Ac 8:1"><i>v.</i> 1</scripRef>), and thither
these good tidings were brought them <i>that Samaria had received
the word of God</i> (<scripRef id="Acts.ix-p28.2" osisRef="Bible:Acts.8.14" parsed="|Acts|8|14|0|0" passage="Ac 8:14"><i>v.</i>
14</scripRef>), 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: <i>When
they heard it, they sent unto them Peter and John.</i> 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,</p>
<p class="indent" id="Acts.ix-p29">I. How they advanced and improved those of
them that were sincere. It is said (<scripRef id="Acts.ix-p29.1" osisRef="Bible:Acts.8.16" parsed="|Acts|8|16|0|0" passage="Ac 8:16"><i>v.</i> 16</scripRef>), <i>The Holy Ghost was as yet
fallen upon none of them,</i> 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 <scripRef id="Acts.ix-p29.2" osisRef="Bible:Acts.10.45-Acts.10.46" parsed="|Acts|10|45|10|46" passage="Ac 10:45,46"><i>ch.</i> x. 45, 46</scripRef>. 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,
<i>only they were baptized in the name of the Lord Jesus,</i> and
so engaged in him and interested in him, which was necessary to
salvation, and in this they had joy and satisfaction (<scripRef id="Acts.ix-p29.3" osisRef="Bible:Acts.8.8" parsed="|Acts|8|8|0|0" passage="Ac 8:8"><i>v.</i> 8</scripRef>), 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 <i>one gift of the Holy Ghost,</i> and upon others
<i>another.</i> See <scripRef id="Acts.ix-p29.4" osisRef="Bible:1Cor.12.4 Bible:1Cor.12.8 Bible:1Cor.14.26" parsed="|1Cor|12|4|0|0;|1Cor|12|8|0|0;|1Cor|14|26|0|0" passage="1Co 12:4,8,14:26">1 Cor.
xii. 4, 8; xiv. 26</scripRef>. Now in order to this, 1. <i>The
apostles prayed for them,</i> <scripRef id="Acts.ix-p29.5" osisRef="Bible:Acts.8.15" parsed="|Acts|8|15|0|0" passage="Ac 8:15"><i>v.</i>
15</scripRef>. The Spirit is given, not to ourselves only
(<scripRef id="Acts.ix-p29.6" osisRef="Bible:Luke.11.13" parsed="|Luke|11|13|0|0" passage="Lu 11:13">Luke xi. 13</scripRef>), but to
others also, in answer to prayer: <i>I will put my Spirit within
you</i> (<scripRef id="Acts.ix-p29.7" osisRef="Bible:Ezek.36.27" parsed="|Ezek|36|27|0|0" passage="Eze 36:27">Ezek. xxxvi. 27</scripRef>),
<i>but I will for this be enquired of,</i> <scripRef id="Acts.ix-p29.8" osisRef="Bible:Ezek.36.37" parsed="|Ezek|36|37|0|0" passage="Eze 36:37"><i>v.</i> 37</scripRef>. 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, <i>that they may receive the Holy
Ghost;</i> for this includes all blessings. 2. They laid their
hands on them, to signify that their prayers were answered, and
<i>that the gift of the Holy Ghost was conferred upon them;</i>
for, upon the use of this sign, <i>they received the Holy Ghost,
and spoke with tongues.</i> 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.</p>
<p class="indent" id="Acts.ix-p30">II. How they discovered and discarded him
that was a hypocrite among them, and this was Simon Magus; for they
knew how to <i>separate between the precious and the vile.</i> Now
observe here,</p>
<p class="indent" id="Acts.ix-p31">1. The wicked proposal that Simon made, by
which his hypocrisy was discovered (<scripRef id="Acts.ix-p31.1" osisRef="Bible:Acts.8.18-Acts.8.19" parsed="|Acts|8|18|8|19" passage="Ac 8:18,19"><i>v.</i> 18, 19</scripRef>): <i>When he saw that
through laying on of the apostles' hands the Holy Ghost was
given</i> (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 <i>offered them money, saying, Give me also
this power.</i> 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.</p>
<p class="indent" id="Acts.ix-p32">2. The just rejection of his proposal, and
the cutting reproof Peter gave him for it, <scripRef id="Acts.ix-p32.1" osisRef="Bible:Acts.8.20-Acts.8.23" parsed="|Acts|8|20|8|23" passage="Ac 8:20-23"><i>v.</i> 20-23</scripRef>.</p>
<p class="indent" id="Acts.ix-p33">(1.) Peter shows him his crime (<scripRef id="Acts.ix-p33.1" osisRef="Bible:Acts.8.20" parsed="|Acts|8|20|0|0" passage="Ac 8:20"><i>v.</i> 20</scripRef>): <i>Thou hast thought
that the gift of God may be purchased with money;</i> 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,
<i>it answers all things,</i> 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 <i>thought, that the gift of God may be
purchased with money,</i> when the offer of divine grace so
expressly runs, <i>without money and without price.</i></p>
<p class="indent" id="Acts.ix-p34">(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 <i>natural man which receiveth not the things of the
Spirit of God, neither can he know them.</i> And therefore Peter
tells him plainly, [1.] That his heart was <i>not right in the
sight of God,</i> <scripRef id="Acts.ix-p34.1" osisRef="Bible:Acts.8.21" parsed="|Acts|8|21|0|0" passage="Ac 8:21"><i>v.</i>
21</scripRef>. "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 <i>heart is not right in the sight of
God</i> 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
<i>asks, and has not, because he asks amiss, that he may consume it
upon his lusts,</i> and be still thought some great one. [2.] That
he is in <i>the gall of bitterness, and in the bond of iniquity: I
perceive that thou art</i> so, <scripRef id="Acts.ix-p34.2" osisRef="Bible:Acts.8.23" parsed="|Acts|8|23|0|0" passage="Ac 8:23"><i>v.</i> 23</scripRef>. 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>I perceive it,</i> 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. <i>First,</i> They are <i>in the gall of
bitterness</i>—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 <i>a root of bitterness,</i> that
<i>bears gall and wormwood,</i> <scripRef id="Acts.ix-p34.3" osisRef="Bible:Deut.29.18" parsed="|Deut|29|18|0|0" passage="De 29:18">Deut.
xxix. 18</scripRef>. The faculties are corrupted, and the mind
embittered against all good, <scripRef id="Acts.ix-p34.4" osisRef="Bible:Heb.12.15" parsed="|Heb|12|15|0|0" passage="Heb 12:15">Heb.
xii. 15</scripRef>. It intimates likewise the pernicious
consequences of sin; the <i>end is bitter as wormwood.
Secondly,</i> They are <i>in the bond of iniquity</i>—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.</p>
<p class="indent" id="Acts.ix-p35">(3.) He reads him his doom in two
things—</p>
<p class="indent" id="Acts.ix-p36">[1.] He shall sink with his worldly wealth,
which he overvalued: <i>Thy money perish with thee. First,</i>
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. <i>Get thee behind me, Satan.</i>" 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, <scripRef id="Acts.ix-p36.1" osisRef="Bible:Isa.33.15" parsed="|Isa|33|15|0|0" passage="Isa 33:15">Isa. xxxiii.
15</scripRef>. <i>Secondly,</i> 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
<i>meats for the belly and the belly for meats</i> (<scripRef id="Acts.ix-p36.2" osisRef="Bible:1Cor.6.13" parsed="|1Cor|6|13|0|0" passage="1Co 6:13">1 Cor. vi. 13</scripRef>), so goods for money
and money for goods, <i>but God shall destroy both it and
them</i>—they perish in the using; but this is not the worst of
it: <i>thou wilt perish with it, and it with thee;</i> 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 (<scripRef id="Acts.ix-p36.3" osisRef="Bible:Luke.16.9" parsed="|Luke|16|9|0|0" passage="Lu 16:9">Luke xvi.
9</scripRef>), 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. <i>Son, remember this.</i>"</p>
<p class="indent" id="Acts.ix-p37">[2.] He shall come short of the spiritual
blessings which he undervalued (<scripRef id="Acts.ix-p37.1" osisRef="Bible:Acts.8.21" parsed="|Acts|8|21|0|0" passage="Ac 8:21"><i>v.</i> 21</scripRef>): "<i>Thou hast neither part nor
lot in this matter;</i> 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 <i>thy heart is not right in the sight of God,</i> if
thou thinkest that Christianity is a trade to live by in this
world, and therefore <i>thou hast no part nor lot</i> in the
eternal life in the other world which the gospel offers." Note,
<i>First,</i> There are many who profess the Christian religion,
and yet have <i>no part nor lot in the matter, no part in
Christ</i> (<scripRef id="Acts.ix-p37.2" osisRef="Bible:John.13.8" parsed="|John|13|8|0|0" passage="Joh 13:8">John xiii. 8</scripRef>),
<i>no lot in the heavenly Canaan. Secondly,</i> They are those
whose <i>hearts are not right in the sight of God,</i> are not
animated by a right spirit, nor guided by a right rule, nor
directed to the right end.</p>
<p class="indent" id="Acts.ix-p38">(4.) He gives him good counsel,
notwithstanding, <scripRef id="Acts.ix-p38.1" osisRef="Bible:Acts.8.22" parsed="|Acts|8|22|0|0" passage="Ac 8:22"><i>v.</i>
22</scripRef>. 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; <i>yet now there is hope
in Israel.</i> Observe,</p>
<p class="indent" id="Acts.ix-p39">[1.] What it is that he advises him to: He
must do his first works. <i>First,</i> He must <i>repent,</i>—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 <i>wickedness,</i> 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.
<i>Secondly,</i> He must <i>pray</i> 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.</p>
<p class="indent" id="Acts.ix-p40">[2.] What encouragement he gives him to do
this: <i>If perhaps the thought of thy heart,</i> this wicked
thought of thine, <i>may be forgiven thee.</i> Note, <i>First,</i>
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.
<i>Secondly,</i> 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 <i>perhaps</i> upon it, the doubt is of the
sincerity of his repentance, not of his pardon if his repentance be
sincere. <i>If indeed the thought of thy heart may be forgiven,</i>
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 (<scripRef id="Acts.ix-p40.1" osisRef="Bible:Lam.3.29" parsed="|Lam|3|29|0|0" passage="La 3:29">Lam. iii.
29</scripRef>), <i>If so be there may be hope.</i></p>
<p class="indent" id="Acts.ix-p41">[3.] Simon's request to them to pray for
him, <scripRef id="Acts.ix-p41.1" osisRef="Bible:Acts.8.24" parsed="|Acts|8|24|0|0" passage="Ac 8:24"><i>v.</i> 24</scripRef>. 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, <i>Pray you to the Lord for me, that
none of the things which you have spoken come upon me.</i> Here
was, <i>First,</i> 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.
<i>Secondly,</i> 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, <scripRef id="Acts.ix-p41.2" osisRef="Bible:Exod.8.8 Bible:Exod.10.17" parsed="|Exod|8|8|0|0;|Exod|10|17|0|0" passage="Ex 8:8,10:17">Exod. viii. 8; x.
17</scripRef>. 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.</p>
<p class="indent" id="Acts.ix-p42"><i>Lastly,</i> 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: <i>They testified the word of the
Lord,</i> 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 (<scripRef id="Acts.ix-p42.1" osisRef="Bible:Judg.5.11" parsed="|Judg|5|11|0|0" passage="Jdg 5:11">Judg. v.
11</scripRef>), and so should we.</p>
</div><scripCom id="Acts.ix-p42.2" osisRef="Bible:Acts.8.26-Acts.8.40" parsed="|Acts|8|26|8|40" passage="Ac 8:26-40" type="Commentary"/><div class="Commentary" id="Bible:Acts.8.26-Acts.8.40">
<h4 id="Acts.ix-p42.3">Philip and the Ethiopian.</h4>
<p class="passage" id="Acts.ix-p43">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
<i>him,</i> 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 <i>their</i> way, they came unto a certain water:
and the eunuch said, See, <i>here is</i> 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.</p>
<p class="indent" id="Acts.ix-p44">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, <i>Ethiopia shall soon
stretch out her hands</i> (one of the first of the nations) <i>unto
God,</i> <scripRef id="Acts.ix-p44.1" osisRef="Bible:Ps.68.31" parsed="|Ps|68|31|0|0" passage="Ps 68:31">Ps. lxviii.
31</scripRef>.</p>
<p class="indent" id="Acts.ix-p45">I. Philip the evangelist is directed into
the road where he would meet with this Ethiopian, <scripRef id="Acts.ix-p45.1" osisRef="Bible:Acts.8.26" parsed="|Acts|8|26|0|0" passage="Ac 8:26"><i>v.</i> 26</scripRef>. 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: <i>Arise, and go towards
the south.</i> Though angels were not employed to preach the
gospel, they were often employed in carrying messages to ministers
for advice and encouragement, as <scripRef id="Acts.ix-p45.2" osisRef="Bible:Acts.5.19" parsed="|Acts|5|19|0|0" passage="Ac 5:19"><i>ch.</i> v. 19</scripRef>. 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: <i>he will
guide them with his eye.</i> Philip must <i>go southward, to the
way that leads from Jerusalem to Gaza,</i> 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, <i>Go you into the highways, and the hedges,</i>
<scripRef id="Acts.ix-p45.3" osisRef="Bible:Matt.22.9" parsed="|Matt|22|9|0|0" passage="Mt 22:9">Matt. xxii. 9</scripRef>. Sometimes God
opens a door of opportunity to his ministers in places very
unlikely. 2. His obedience to this direction (<scripRef id="Acts.ix-p45.4" osisRef="Bible:Acts.8.27" parsed="|Acts|8|27|0|0" passage="Ac 8:27"><i>v.</i> 27</scripRef>): <i>He arose and went,</i>
without objecting, or so much as asking, "What business have I
there?" Or, "What likelihood is there of doing good there?" <i>He
went out, not knowing whither he went,</i> or whom he was to
meet.</p>
<p class="indent" id="Acts.ix-p46">II. An account is given of this eunuch
(<scripRef id="Acts.ix-p46.1" osisRef="Bible:Acts.8.27" parsed="|Acts|8|27|0|0" passage="Ac 8:27"><i>v.</i> 27</scripRef>), who and what
he was, on whom this distinguishing favour was bestowed. 1. He was
a foreigner, <i>a man of Ethiopia.</i> 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 <i>in Christ those that were afar off were
made nigh,</i> according to the promise, <i>that the ends of the
earth should see the great salvation.</i> 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, <i>though they are
black, though the sun has looked upon them.</i> 2. He was a person
of quality, a great man in his own country, <i>a eunuch,</i> 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 <i>of great
authority,</i> and bore a mighty sway <i>under Candace queen of the
Ethiopians,</i> who probably was successor to the queen of Sheba,
who is called <i>the queen of the south,</i> that country being
governed by queens, to whom <i>Candace</i> was a common name, as
<i>Pharaoh</i> to the kings of Egypt. He <i>had the charge of all
her treasure;</i> so great a trust did she repose in him. <i>Not
many mighty, not many noble, are called;</i> but some are. 3. He
was a proselyte to the Jewish religion, for <i>he came to Jerusalem
to worship.</i> 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.</p>
<p class="indent" id="Acts.ix-p47">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.</p>
<p class="indent" id="Acts.ix-p48">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 <i>found of
those that sought him not,</i> <scripRef id="Acts.ix-p48.1" osisRef="Bible:Isa.65.1" parsed="|Isa|65|1|0|0" passage="Isa 65:1">Isa.
lxv. 1</scripRef>. Philip has this order, not by an angel, as
before, but by the Spirit whispering it in his ear (<scripRef id="Acts.ix-p48.2" osisRef="Bible:Acts.8.29" parsed="|Acts|8|29|0|0" passage="Ac 8:29"><i>v.</i> 29</scripRef>): "<i>Go near, and join
thyself to this chariot;</i> 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.</p>
<p class="indent" id="Acts.ix-p49">2. He finds him reading in his Bible, as he
sat in his chariot (<scripRef id="Acts.ix-p49.1" osisRef="Bible:Acts.8.28" parsed="|Acts|8|28|0|0" passage="Ac 8:28"><i>v.</i>
28</scripRef>): He <i>ran to him, and heard him read;</i> he read
out, for the benefit of those that were with him, <scripRef id="Acts.ix-p49.2" osisRef="Bible:Acts.8.30" parsed="|Acts|8|30|0|0" passage="Ac 8:30"><i>v.</i> 30</scripRef>. 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, <i>the book of Esaias;</i> that book Christ
read in (<scripRef id="Acts.ix-p49.3" osisRef="Bible:Luke.4.17" parsed="|Luke|4|17|0|0" passage="Lu 4:17">Luke iv. 17</scripRef>) 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, <scripRef id="Acts.ix-p49.4" osisRef="Bible:1Chr.29.18" parsed="|1Chr|29|18|0|0" passage="1Ch 29:18">1 Chron. xxix. 18</scripRef>. (5.) Those that are
diligent in searching the scriptures are in a fair way to improve
in knowledge; for <i>to him that hath shall be given.</i></p>
<p class="indent" id="Acts.ix-p50">3. He puts a fair question to him:
<i>Understandest thou what thou readest?</i> 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: <i>Have you understood all these things?</i> <scripRef id="Acts.ix-p50.1" osisRef="Bible:Matt.13.51" parsed="|Matt|13|51|0|0" passage="Mt 13:51">Matt. xiii. 51</scripRef>. And have you understood them
aright? We cannot profit by the scriptures unless we do in some
measure understand them, <scripRef id="Acts.ix-p50.2" osisRef="Bible:1Cor.14.16-1Cor.14.17" parsed="|1Cor|14|16|14|17" passage="1Co 14:16,17">1 Cor.
xiv. 16, 17</scripRef>. And, blessed by God, what is necessary to
salvation is easy to be understood.</p>
<p class="indent" id="Acts.ix-p51">4. The eunuch in a sense of his need of
assistance, desires Philip's company (<scripRef id="Acts.ix-p51.1" osisRef="Bible:Acts.8.31" parsed="|Acts|8|31|0|0" passage="Ac 8:31"><i>v.</i> 31</scripRef>): "<i>How can I understand,</i>
says he, <i>except some one guide me?</i> 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, <i>How can I?</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, <scripRef id="Acts.ix-p51.2" osisRef="Bible:Zech.4.13" parsed="|Zech|4|13|0|0" passage="Zec 4:13">Zech. iv.
13</scripRef>. (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 <i>dark and hard
to be understood,</i> 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
<i>come up and sit with him;</i> not as Jehu took Jonadab into his
chariot, to come and see his zeal for the Lord of hosts (<scripRef id="Acts.ix-p51.3" osisRef="Bible:2Kgs.10.16" parsed="|2Kgs|10|16|0|0" passage="2Ki 10:16">2 Kings x. 16</scripRef>), 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.</p>
<p class="indent" id="Acts.ix-p52">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.</p>
<p class="indent" id="Acts.ix-p53">1. The chapter he was reading was the
fifty-third of Isaiah, two verses of which are here quoted
(<scripRef id="Acts.ix-p53.1" osisRef="Bible:Isa.53.7-Isa.53.8 Bible:Acts.8.32-Acts.8.33" parsed="|Isa|53|7|53|8;|Acts|8|32|8|33" passage="Isa 53:7,8;Ac 8:32,33"><i>v.</i> 32,
33</scripRef>), 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 <scripRef id="Acts.ix-p53.2" osisRef="Bible:Isa.20.4" parsed="|Isa|20|4|0|0" passage="Isa 20:4">Isa. xx. 4</scripRef> 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,
<i>He was taken from prison and from judgment</i> (hurried with the
utmost violence and precipitation from one judgment-seat to
another; or, <i>From force and from judgment he was taken away;</i>
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, <i>In his humiliation his judgment was taken
away.</i> 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 <i>in his humiliation his judgment was taken away;</i> so, the
sense is much the same with that of the Hebrew. So that (<scripRef id="Acts.ix-p53.3" osisRef="Bible:Isa.53.7-Isa.53.8 Bible:Acts.8.32-Acts.8.33" parsed="|Isa|53|7|53|8;|Acts|8|32|8|33" passage="Isa 53:7,8;Ac 8:32,33">these verses</scripRef> foretold
concerning the Messiah, (1.) That he should die, should be <i>led
to the slaughter,</i> 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 <i>his judgment shall be taken away</i>—no
justice done to him; for he must be <i>cut off, but not for
himself.</i> (3.) That he should die patiently. Like <i>a lamb dumb
before the shearer,</i> nay, and before the butcher too, <i>so he
opened not his mouth.</i> 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, <i>reviled not again,
threatened not.</i> (4.) That yet he should live for ever, to ages
which cannot be numbered; for so I understand those words, <i>Who
shall declare his generation?</i> The Hebrew word properly
signifies <i>the duration of one life,</i> <scripRef id="Acts.ix-p53.4" osisRef="Bible:Eccl.1.4" parsed="|Eccl|1|4|0|0" passage="Ec 1:4">Eccl. i. 4</scripRef>. Now who can conceive or express how
long he shall continue, notwithstanding this; <i>for his life is
taken</i> only <i>from the earth;</i> in heaven he shall live to
endless and innumerable ages, as it follows in <scripRef id="Acts.ix-p53.5" osisRef="Bible:Isa.53.10" parsed="|Isa|53|10|0|0" passage="Isa 53:10">Isa. liii. 10</scripRef>, <i>He shall prolong his
days.</i></p>
<p class="indent" id="Acts.ix-p54">2. The eunuch's question upon this is,
<i>Of whom speaketh the prophet this?</i> <scripRef id="Acts.ix-p54.1" osisRef="Bible:Acts.8.34" parsed="|Acts|8|34|0|0" passage="Ac 8:34"><i>v.</i> 34</scripRef>. 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 <i>of some other man,</i> 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 <i>they must enquire the law at the mouth
of the priests</i> (<scripRef id="Acts.ix-p54.2" osisRef="Bible:Mal.2.7" parsed="|Mal|2|7|0|0" passage="Mal 2:7">Mal. ii.
7</scripRef>), 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.</p>
<p class="indent" id="Acts.ix-p55">3. Philip takes this fair occasion given
him to open to him the great mystery of the gospel concerning
<i>Jesus Christ, and him crucified.</i> He <i>began at this
scripture,</i> took this for his text (as Christ did another
passage of the same prophecy, <scripRef id="Acts.ix-p55.1" osisRef="Bible:Luke.4.21" parsed="|Luke|4|21|0|0" passage="Lu 4:21">Luke iv.
21</scripRef>), and <i>preached unto him Jesus,</i> <scripRef id="Acts.ix-p55.2" osisRef="Bible:Acts.8.35" parsed="|Acts|8|35|0|0" passage="Ac 8:35"><i>v.</i> 35</scripRef>. 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 <i>sit in the house,</i> but <i>as we walk
by the way,</i> according to that rule, <scripRef id="Acts.ix-p55.3" osisRef="Bible:Deut.6.7" parsed="|Deut|6|7|0|0" passage="De 6:7">Deut. vi. 7</scripRef>.</p>
<p class="indent" id="Acts.ix-p56">V. The eunuch is baptized in the name of
Christ, <scripRef id="Acts.ix-p56.1" osisRef="Bible:Acts.8.36-Acts.8.38" parsed="|Acts|8|36|8|38" passage="Ac 8:36-38"><i>v.</i> 36-38</scripRef>.
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,</p>
<p class="indent" id="Acts.ix-p57">1. The modest proposal which the eunuch
made of himself for baptism (<scripRef id="Acts.ix-p57.1" osisRef="Bible:Acts.8.36" parsed="|Acts|8|36|0|0" passage="Ac 8:36"><i>v.</i>
36</scripRef>): <i>As they went on their way,</i> discoursing of
Christ, the eunuch asking more questions and Philip answering them
to his satisfaction, they <i>came unto a certain water,</i> 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: "<i>See,
here is water,</i> which perhaps we may not meet with a great while
again; <i>what doth hinder me to be baptized?</i> 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, <scripRef id="Acts.ix-p57.2" osisRef="Bible:Ps.119.60" parsed="|Ps|119|60|0|0" passage="Ps 119:60">Ps. cxix.
60</scripRef>. 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.</p>
<p class="indent" id="Acts.ix-p58">2. The fair declaration which Philip made
him of the terms upon which he might have the privilege of baptism
(<scripRef id="Acts.ix-p58.1" osisRef="Bible:Acts.8.37" parsed="|Acts|8|37|0|0" passage="Ac 8:37"><i>v.</i> 37</scripRef>): "<i>If thou
believest with all thy heart, thou mayest;</i> 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."</p>
<p class="indent" id="Acts.ix-p59">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>I believe that Jesus Christ is the Son of God.</i> He was before
a worshipper of the true God, so that all he had to do now was to
<i>receive Christ Jesus the Lord.</i> (1.) He believes that Jesus
is <i>the Christ,</i> the true Messiah promised, the <i>anointed
One.</i> (2.) That Christ is <i>Jesus—a Saviour,</i> the only
Saviour of his people from their sins. And, (3.) That this Jesus
Christ is the <i>Son of God,</i> 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 <i>heir of all things.</i> 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.</p>
<p class="indent" id="Acts.ix-p60">4. The baptizing of him hereupon. The
eunuch ordered his coachman to stop, <i>commanded the chariot to
stand still.</i> It was the best baiting place he ever met with in
any of his journeys. <i>They went down both into the water,</i> 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 (<scripRef id="Acts.ix-p60.1" osisRef="Bible:Isa.52.15" parsed="|Isa|52|15|0|0" passage="Isa 52:15">Isa. lii. 15</scripRef>):
<i>So shall he sprinkle many nations, kings</i> and great men
<i>shall shut their mouths at him,</i> shall submit to him, and
acquiesce in him, <i>for that which had not</i> before <i>been told
them shall they see, and that which they had not heard shall they
consider.</i> 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.</p>
<p class="indent" id="Acts.ix-p61">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 <i>come up out of the water,</i>
before the eunuch went into his chariot again, <i>the Spirit of the
Lord caught away Philip</i> (<scripRef id="Acts.ix-p61.1" osisRef="Bible:Acts.8.39" parsed="|Acts|8|39|0|0" passage="Ac 8:39"><i>v.</i>
39</scripRef>), 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 <i>caught up</i> 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 <i>caught away, and the eunuch saw him no more,</i>
but, having lost his minister, returned to the use of his Bible
again. Now here we are told,</p>
<p class="indent" id="Acts.ix-p62">1. How the eunuch was disposed: He <i>went
on his way rejoicing.</i> 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, <i>rejoicing with joy unspeakable
and full of glory;</i> 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
<scripRef id="Acts.ix-p62.1" osisRef="Bible:Acts.8.39" parsed="|Acts|8|39|0|0" passage="Ac 8:39">this verse</scripRef> thus: <i>And,
when they were come up out of the water, the Holy Spirit fell upon
the eunuch</i> (without the ceremony of the apostle's imposition of
hands), <i>but the angel of the Lord caught away Philip.</i></p>
<p class="indent" id="Acts.ix-p63">2. How Philip was disposed of (<scripRef id="Acts.ix-p63.1" osisRef="Bible:Acts.8.40" parsed="|Acts|8|40|0|0" passage="Ac 8:40"><i>v.</i> 40</scripRef>): <i>He was found at
Azotus</i> or <i>Ashdod,</i> 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. <i>Passing
through, he preached in all the cities</i> 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, <scripRef id="Acts.ix-p63.2" osisRef="Bible:Acts.21.8" parsed="|Acts|21|8|0|0" passage="Ac 21:8"><i>ch.</i> xxi.
8</scripRef>. He that had been faithful in working for Christ as an
itinerant at length gains a settlement.</p>
</div></div2>