Acts 8:26–9:9

We have here the story of the conversion of an Ethiopian eunuch to the faith of Christ, by whom, we have reason to think, the knowledge of Christ was sent into that country where he lived, and that scripture fulfilled, Ethiopia shall soon stretch out her hands (one of the first of the nations) unto God, Psa 68:31. I. Philip the evangelist is directed into the road where he would meet with this Ethiopian, Act 8:26. When the churches in Samaria were settled, and had ministers appointed them, the apostles went back to Jerusalem; but Philip stays, expecting to be employed in breaking up fresh ground in the country. And here we have, 1. Direction given him by an angel (probably in a dream or vision of the night) what course to steer: Arise, and go towards the south. Though angels were not employed to preach the gospel, they were often employed in carrying messages to ministers for advice and encouragement, as Act 5:19. We cannot now expect such guides in our way; but doubtless there is a special providence of God conversant about the removes and settlements of ministers, and one way or other he will direct those who sincerely desire to follow him into that way in which he will own them: he will guide them with his eye. Philip must go southward, to the way that leads from Jerusalem to Gaza, through the desert or wilderness of Judah. He would never have thought of going thither, into a desert, into a common road through the desert; small probability of finding work there! Yet thither he is sent, according to our Saviour's parable, fore-telling the call of the Gentiles, Go you into the highways, and the hedges, Mat 22:9. Sometimes God opens a door of opportunity to his ministers in places very unlikely. 2. His obedience to this direction (Act 8:27): He arose and went, without objecting, or so much as asking, "What business have I there?" Or, "What likelihood is there of doing good there?" He went out, not knowing whither he went, or whom he was to meet. II. An account is given of this eunuch (Act 8:27), who and what he was, on whom this distinguishing favour was bestowed. 1. He was a foreigner, a man of Ethiopia. There were two Ethiopias, one in Arabia, but that lay east from Canaan; it should seem this was Ethiopia in Africa, which lay south, beyond Egypt, a great way off from Jerusalem; for in Christ those that were afar off were made nigh, according to the promise, that the ends of the earth should see the great salvation. The Ethiopians were looked upon as the meanest and most despicable of the nations, blackamoors, as if nature had stigmatized them; yet the gospel is sent to them, and divine grace looks upon them, though they are black, though the sun has looked upon them. 2. He was a person of quality, a great man in his own country, a eunuch, not in body, but in office - lord chamberlain or steward of the household; and either by the dignity of his place or by his personal character, which commanded respect, he was of great authority, and bore a mighty sway under Candace queen of the Ethiopians, who probably was successor to the queen of Sheba, who is called the queen of the south, that country being governed by queens, to whom Candace was a common name, as Pharaoh to the kings of Egypt. He had the charge of all her treasure; so great a trust did she repose in him. Not many mighty, not many noble, are called; but some are. 3. He was a proselyte to the Jewish religion, for he came to Jerusalem to worship. Some think that he was a proselyte of righteousness, who was circumcised, and kept the feasts; others that he was only a proselyte of the gate, a Gentile, but who had renounced idolatry, and worshipped the God of Israel occasionally in the court of the Gentiles; but, if so, then Peter was not the first that preached the gospel to the Gentiles, as he says he was. Some think that there were remains of the knowledge of the true God in this country, ever since the queen of Sheba's time; and probably the ancestor of this eunuch was one of her attendants, who transmitted to his posterity what he learned at Jerusalem. III. Philip and the eunuch are brought together into a close conversation; and now Philip shall know the meaning of his being sent into a desert, for there he meets with a chariot, that shall serve for a synagogue, and one man, the conversion of whom shall be in effect, for aught he knows, the conversion of a whole nation. 1. Philip is ordered to fall into company with this traveller that is going home from Jerusalem towards Gaza, thinking he has done all the business of his journey, when the great business which the overruling providence of God designed in it was yet undone. He had been at Jerusalem, where the apostles were preaching the Christian faith, and multitudes professing it, and yet there he had taken no notice of it, and made no enquiries after it - nay, it should seem, had slighted it, and turned his back upon it; yet the grace of God pursues him, overtakes him in the desert, and there overcomes him. Thus God is often found of those that sought him not, Isa 65:1. Philip has this order, not by an angel, as before, but by the Spirit whispering it in his ear (Act 8:29): "Go near, and join thyself to this chariot; go so near as that gentleman may take notice of thee." We should study to do good to those we light in company with upon the road: thus the lips of the righteous may feed many. We should not be so shy of all strangers as some affect to be. Of those of whom we know nothing else we know this, that they have souls. 2. He finds him reading in his Bible, as he sat in his chariot (Act 8:28): He ran to him, and heard him read; he read out, for the benefit of those that were with him, Act 8:30. He not only relieved the tediousness of the journey, but redeemed time by reading, not philosophy, history, nor politics, much less a romance or a play, but the scriptures, the book of Esaias; that book Christ read in (Luk 4:17) 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, Ch1 29:18. (5.) Those that are diligent in searching the scriptures are in a fair way to improve in knowledge; for to him that hath shall be given. 3. He puts a fair question to him: Understandest thou what thou readest? Not by way of reproach, but with design to offer him his service. Note, What we read and hear of the word of God it highly concerns us to understand, especially what we read and hear concerning Christ; and therefore we should often ask ourselves whether we understand it or no: Have you understood all these things? Mat 13:51. And have you understood them aright? We cannot profit by the scriptures unless we do in some measure understand them, Co1 14:16, Co1 14:17. And, blessed by God, what is necessary to salvation is easy to be understood. 4. The eunuch in a sense of his need of assistance, desires Philip's company (Act 8:31): "How can I understand, says he, except some one guide me? Therefore pray come up, and sit with me." (1.) He speaks as one that had very low thoughts of himself, and his own capacity and attainments. He was so far from taking it as an affront to be asked whether he understood what he read, though Philip was a stranger, on foot, and probably looked mean (which many a less man would have done, and have called him an impertinent fellow, and bid him go about his business, what was it to him?) that he takes the question kindly, makes a very modest reply, How can I? We have reason to think he was an intelligent man, and as well acquainted with the meaning of scripture as most were, and yet he modestly confesses his weakness. Note, Those that would learn must see their need to be taught. The prophet must first own that he knows not what these are, and then the angel will tell him, Zac 4:13. (2.) He speaks as one very desirous to be taught, to have some one to guide him. Observe, He read the scripture, though there were many things in it which he did not understand. Though there are many things in the scriptures which are dark and hard to be understood, nay, which are often misunderstood, yet we must not therefore throw them by, but study them for the sake of those things that are easy, which is the likeliest way to come by degrees to the understanding of those things that are difficult: for knowledge and grace grow gradually. (3.) He invited Philip to come up and sit with him; not as Jehu took Jonadab into his chariot, to come and see his zeal for the Lord of hosts (Kg2 10:16), but rather, "Come, see my ignorance, and instruct me." He will gladly do Philip the honour to take him into the coach with him, if Philip will do him the favour to expound a portion of scripture to him. Note, In order to our right understanding of the scripture, it is requisite we should have some one to guide us; some good books, and some good men, but, above all, the Spirit of grace, to lead us into all truth. IV. The portion of scripture which the eunuch recited, with some hints of Philip's discourse upon it. The preachers of the gospel had a very good handle to take hold of those by who were conversant with the scriptures of the Old Testament and received them, especially when they found them actually engaged in the study of them, as the eunuch was here. 1. The chapter he was reading was the fifty-third of Isaiah, two verses of which are here quoted (Act 8:32, Act 8:33), part of the seventh and eighth verses; they are set down according to the Septuagint version, which in some things differs from the original Hebrew. Grotius thinks the eunuch read it in the Hebrew, but that Luke takes the Septuagint translation, as readier to the language in which he wrote; and he supposes that the eunuch had learned from the many Jews that were in Ethiopia both their religion and language. But, considering that the Septuagint version was made in Egypt, which was the next country adjoining to Ethiopia, and lay between it and Jerusalem, I rather think that translation was most familiar to him: it appears by Isa 20:4 that there was much communication between those two nations - Egypt and Ethiopia. The greatest variation from the Hebrew is that what in the original is, He was taken from prison and from judgment (hurried with the utmost violence and precipitation from one judgment-seat to another; or, From force and from judgment he was taken away; that is, It was from the fury of the people, and their continual clamours, and the judgment of Pilate thereupon, that he was taken away), is here read, In his humiliation his judgment was taken away. He appeared so mean and despicable in their eyes that they denied him common justice, and against all the rules of equity,. to the benefit of which every man is entitled, they declared him innocent, and yet condemned him to die; nothing criminal can be proved upon him, but he is down, and down with him. Thus in his humiliation his judgment was taken away; so, the sense is much the same with that of the Hebrew. So that these verses foretold concerning the Messiah, (1.) That he should die, should be led to the slaughter, as sheep that were offered in sacrifice - that his life should b…

Acts 8:26-31 26. And an angel of the Lord spake to Philip, saying, Arise, and go toward the south, to the way which goeth down from Jerusalem to Gaza; it is waste. 27. And when he arose, he went. And, behold, a man, an Ethiopian, an eunuch, a man of great authority with Candace, queen of Ethiopia, which had the rule of all her treasure, which carne [had come] to Jerusalem to worship 28. And as he returned, and sat in his chariot, he read Esaias the prophet. 29. And the Spirit said to Philip, Draw near, and be thou joined to this chariot. 30. And as Philip ran unto it, he heard him reading the prophet Esaias, and he said, Understandest thou what thou readest? 31. He said, How can I, unless some man direct me? And he requested Philip that he would come up and sit with him. 26. And the angel. Luke passeth over unto a new history, to wit, how the gospel came even unto the Ethiopians. For though he reporteth there was but one man converted unto the faith of Christ, yet because his authority and power was great in all the realm, his faith might spread abroad a sweet smell far and wide. For we know that the gospel grew of small beginnings; and therein appeared the power of the Spirit more plainly, in that one grain of seed did fill a whole country in a small space. Philip is first commanded by the angel to go toward the south; the angel telleth him not to what end. And thus doth God oftentimes use to deal with those that be his, to prove their obedience. He showeth what he will have them to do; he commandeth them to do this or that, but he keepeth the success hidden with himself. Therefore let us be content with the commandment [527] of God alone, although the reason of that which he enjoineth, or the fruit of obedience, appear not by and by. [528] For although this be not plainly expressed, yet all the commandments of God contain a hidden promise, that so often as we obey him, all that work which we take in hand must needs fall out well. Moreover, this ought to be sufficient for us, that God doth allow our studies, when as we take nothing in hand rashly or without his commandment. If any man object, that angels come not down daily from heaven to reveal unto us what we ought to do, the answer is ready, that we are sufficiently taught in the Word of God what we ought to do, and that they are never destitute of counsel who ask it of him, [529] and submit themselves to the government of the Spirit. Therefore nothing doth hinder and keep us back from being ready to follow God, save only our own slothfulness and coldness [530] in prayer. To the way which goeth down to Gaza. All the learned grant that that is called Gaza here which the Hebrews call Haza. Wherefore, Pomponius Mela is deceived, who saith that Cambyses, king of Persia, called that city by this name, because when he made war against the Egyptians, he had his riches laid up there. It is true, indeed, that the Persians call treasure or plenty, Gaza; and Luke useth this word shortly after in this sense, when as he saith that the eunuch was the chief governor of the treasure of Candace; but because that Hebrew word was used before such time as Cambyses was born, I do not think but that it was corrupt afterwards, the letter h (heth) being changed into g, which thing we see was done in all others almost. The epitheton waste is added for this cause, because Alexander of Macedonia laid waste that old Gaza. Also Luke refuteth those who make Constantinus the builder of the second and new Gaza, who affirmeth that it was an hundred and fifty years before; but it may be that he beautified and enlarged the city after it was built. And all men confess that this new Gaza was situate on the seacoast, distant twenty furlongs from the old city. 27. Behold, a man, an Ethiopian. He calleth him a man, who he saith shortly after was an eunuch; but because kings and queens in the East were wont to appoint eunuchs over their weighty affairs, thereby it came to pass that lords of great power were called generally [531] eunuchs, whereas, notwithstanding, they were men. Furthermore, Philip findeth indeed, now at length, that he did not obey God in vain. Therefore, whosoever committeth the success to God, and goeth on forward thither whither he biddeth him, he shall at length try [532] that all that falleth out well which is taken in hand at his appointment. [533] The name Candace was not the name of one queen only; but as all the emperors of Rome were called Caesars,, so the Ethiopians, as Pliny withesseth, called their queens Candaces. This maketh also unto the matter that the writers of histories report that that was a noble and wealthy kingdom, because it may the better be gathered by the royalty and power thereof how gorgeous the condition and dignity of the eunuch was. The head and principal place [534] was Meroe. The profane writers agree with Luke, who report that women used to reign there. Came [had come] to worship. Hereby we gather that the name of the true God was spread far abroad, seeing he had some worshippers in far countries. Certes, it must needs be that this man did openly profess another worship than his nation; for so great a lord could not come into Judea by stealth, and undoubtedly he brought with him a great train. And no marvel if there were some everywhere in the East parts which worshipped the true God, because that after the people were scattered abroad, there was also some smell [535] of the knowledge of the true God spread abroad with them throughout foreign countries; yea, the banishment [536] of the people was a spreading abroad of true godliness. Also, we see that though the Romans did condemn the Jewish religion with many cruel edicts, yet could they not bring to pass but that many, even on [in] heaps, would profess the same. [537] These were certain beginnings [538] of the calling of the Gentiles, until such time as Christ, having with the brightness of his coming put away the shadows of the law, might take away the difference which was between the Jews and the Gentiles; and having pulled down the wall of separation, he might gather together from all parts the children of God, (Ephesians 2:14.) Whereas the eunuch came to Jerusalem to worship, it must not be accounted any superstition. He might, indeed, have called [539] upon God in his own country, but this man would not omit the exercises which were prescribed to the worshippers of God; and, therefore, this was his purpose, not only to nourish faith privily [540] in his heart, but also to make profession of the same amongst men. And yet, notwithstanding, he could not be so divorced [541] from his nation, but that he might well know that he should be hated of many. But he made more account of the external profession of religion, which he knew God did require, than of the favor of men. And if such a small sparkle of the knowledge of the law did so shine in him, what a shame were it for us to choke the perfect light of the gospel with unfaithful silence? If any do object that the sacrifices were even then abrogated, and that now the time was come wherein God would be called upon everywhere without difference of place, we may easily answer, that those to whom the truth of the gospel was not yet revealed, were retained in the shadows of the law without any superstition. For whereas it is said that the law was abolished by Christ, as concerning the ceremonies, it is thus to be understood, that where Christ showeth himself plainly, those rites vanish away which prefigured him when he was absent. Whereas the Lord suffered the eunuch to come to Jerusalem before he sent him a teacher, it is to be thought that it was done for this cause, because it was profitable that he should yet be framed by the rudiments of the law, that he might be made more apt afterward to receive the doctrine of the gospel. And whereas God sent none of the apostles unto him [542] at Jerusalem, the cause lieth hid in his secret counsel, unless, peradventure, it were done that he might make more account of the gospel, as of some treasure found suddenly, and offered unto him contrary to hope; or because it was better that Christ should be set before him, after that being separated and withdrawn from the external pomp of ceremonies and the beholding of the temple, he sought the way of salvation quietly at such time as he was at rest. [543] 28. He read Esaias. The reading of the prophet showeth that the eunuch did not worship a God unadvisedly, according to the understanding of his own head, whom he had reigned to himself, but whom he knew by the doctrine of the law. And surely this is the right way to worship God, not to snatch at bare and vain rites, but to adjoin the word thereunto, otherwise there shall be nothing but that which cometh by chance and is confused. And certainly the form of worshipping prescribed in the law differeth nothing from the inventions of men, save only because God giveth light there by his word. Therefore, those which are God's scholars do worship aright only, that is, those who are taught in his school. But he seemeth to lose his labor when he readeth without profit. For he confesseth that he cannot understand the prophet's meaning, unless he be helped by some other teacher. I answer, as he read the prophet with a desire to learn, so he hoped for some fruit, and he found it indeed. Therefore, why doth he deny that he can understand the place which he had in hand? For because [544] he manifestly confesseth his ignorance in darker places. There be many things in Isaiah which need no long exposition, as when he preacheth of the goodness and power of God, partly that he may invite men unto faith, partly that he may exhort and teach them to lead a godly life. Therefore, no man shall be so rude an idiot [545] which shall not profit somewhat by reading that book, and yet, notwithstanding, he shall, peradventure, scarce understand every tenth verse. Such was the eunuch's reading. For seeing that, according to his capacity, he gathered those things which served to edification, he had some certain profit by his studies. Nevertheless, though he were ignorant of many things, [546] yet was he not wearied, so that he did cast away the book. Thus must we also read the Scriptures. We must greedily, and with a prompt mind, receive those things which are plain, and wherein God openeth his mind. As for those things which are hid from us, we must pass them over until we see greater light. And if we be not wearied with reading, it shall at length come to pass that the Scripture shall be made more familiar by continual use. 31. How should I? Most excellent modesty of the eunuch, who doth not only permit Philip who was one of the common sort, to question with him, but doth also willingly [547] confess his ignorance. And surely we must never hope that he will ever show himself apt to be taught who is puffed up with the confidence of his own wit. Hereby it eometh to pass that the reading of the Scriptures doth profit so few at this day, because we can scarce find one amongst a hundred who submitteth himself willingly to learn. For whilst all men almost are ashamed to be ignorant of that whereof they are ignorant, every man had rather proudly nourish his ignorance than seem to be scholar to other men. Yea, a great many take upon them haughtily to teach other men. Nevertheless, let us remember that the eunuch did so confess his ignorance, that yet, notwithstanding, he was one of God's scholars when he read the Scripture. This is the true reverence of the Scripture, when as we acknowledge that there is that wisdom laid up there which surpasseth [548] all our senses; and yet notwithstanding, we do not loathe it, but, reading diligently, we depend upon the revelation of the Spirit, and desire to have an interpreter given us. He prayed Philip that he would come up. This is another token of modesty, that he seeketh an interpreter and teacher. He might have rejected Philip according to the pride of rich men;…

Acts 8:32-35 32. Furthermore, the sentence of Scripture which he read was this, He was led as a sheep to be slain, and as a lamb dumb before the shearer, so opened he not his mouth. 33. In his humility his judgment is exalted. Who shall declare his generation? because his life is taken from the earth. 34. And the eunuch answering Philip said, I pray thee, of whom speaketh the prophet this? Of himself, or of some other? 35. And Philip opening his mouth, and beginning at this Scripture, preached Jesus to him. 32. The sentence of Scripture. It is properly a text or period. Let us know that he lighted not upon this place by chance but that it came to pass by the wonderful providence of God, that Philip should have a proposition or principle from which the whole sum of Christianity might be set. [551] Therefore, first, he hath matter of full instruction brought to his hand by the secret direction of the Spirit; secondly, the form is plainly applied to the ministry of man. This is an excellent prophecy of Christ, and above all others to be remembered; because Isaiah saith plainly there [552] that such should be the manner of redeeming the Church, that the Son of God do by his death purchase life for men, that he offereth himself in sacrifice to purge [553] men's sins, that he be punished with the hand of God, and that he go down even unto the very hell, that he may exalt us unto heaven, having delivered us from destruction. In sum, this place teacheth plainly how men are reconciled to God, how they obtain righteousness, how they come to the kingdom of God, being delivered from the tyranny of Satan, and loosed from the yoke of sin; to be brief, whence they must fetch all parts of their salvation. Notwithstanding, I will only expound those things which Luke here citeth, and there be, indeed, two members. In the former, he teacheth that Christ, to the end he may redeem the Church, [554] must needs be so broken, that he appear like to a man which is cast down and past hope. Secondly, he affirmeth that his death shall give life, and that there shall a singular triumph issue out of great despair. Whereas he compareth Christ to a lamb, which suffereth itself to be led and slain, and to a sheep, which offereth herself meekly to be shorn; his meaning is, that the sacrifice of Christ shall be voluntary. And surely this was the way to appease God's wrath, in that he showed himself obedient. He spake, indeed, before Pilate, (John 18:34, 36,) but not to save his life, but rather that he might willingly offer himself to die, [555] as he was appointed by the Father, and so might bring that punishment upon himself which was prepared for us. Therefore the prophet teacheth both things, that Christ must needs have suffered that he might purchase life for us, and that he was to suffer death willingly, that he might blot out the stubbornness of men by his obedience. And hence must we gather an exhortation unto godliness, [556] as Peter doth; but that doctrine of faith which I have already touched is former [557] in order. 33. In his humility his judgment. The eunuch had either the Greek volume, or else Luke did set down the reading which was then used, as he useth to do. The prophet saith that Christ was exalted out of sorrow and judgment, by which words he signifieth a wonderful victory, which immediately ensued his casting down. For if he had been oppressed with death, there could nothing have been hoped for at his hands. Therefore, to the end the prophet may establish our faith in Christ, after that he had described him to be stricken with the hand of God, and to be subject to be slain, [558] he putteth upon him a new person now; to wit, that he cometh up out of the depth of death as a conqueror, and out of the very hell, being the author of eternal Life. I know, indeed, that this place is diversely expounded. Some there be which understand by this, that he was carried from the prison to the cross; other some there be who think that to be taken away doth signify as much as to be brought to nought. And, indeed, the signification of the Hebrew word, lchh (lachah) is doubtful, [559] as is also the signification of the Greek word airesthai. But he which shall thoroughly weigh the text, [context,] shall agree with me in that which I have said, that he passeth now from that doleful and unseemly sight which he had set before our eyes, unto the new beginning of unlooked-for glory. Therefore the Greek interpretation differeth not much from the words of the prophet in the sum of the matter. For Christ's judgment was exalted in his humility or casting down; because at such time as he might seem to be cast down and oppressed, the Father maintained his cause. After this sort judgment shall be taken in this place (as in many other) for right. But it signifieth condemnation in the Hebrew text. For the prophet saith, that after that Christ shall be brought into great straits, and shall be like unto a condemned and lost man, he shall be lifted up by the hand of the Father. Therefore the meaning of the words is, that Christ must first have suffered death, before the Father should exalt him unto the glory of his kingdom; which doctrine must be translated unto the whole body of the Church; because all the godly ought wonderfully to be lifted up with the hand of God, that they be not swallowed up of death. But when God appeareth to be the revenger of his, he doth not only restore them to life but also, getteth to them excellent triumphs of many deaths, as Christ did triumph most gloriously upon the cross; whereof the apostle maketh mention in the Colossians 2. His generation. After that the prophet hath set forth the victorious death of Christ, he addeth now that his victory shall not last only for a small time, but shall go beyond all number of years. For the exclamation of the prophet importeth as much as if he should deny that the perpetuity of Christ's kingdom can be expressed by the tongue of men. But interpreters have wrested this place miserably. Whereas the old writers have endeavored hereby to prove the Eternal Generation of the Word of God against Arius, it is too far dissenting from the prophet's mind. Chrysostom's exposition is never a whit truer, who referreth it unto the human generation. Neither do they understand the prophet's meaning, which suppose that he inveigheth against the men of that age. Other some think better, who take it to be spoken of the Church, save only that they are deceived in the word generation, which they think doth signify a posterity or issue. But the word dr, (dor,) which the prophet useth, signifieth, amongst the Hebrews, an age, or the continuance of man's life. Therefore, undoubtedly this is the prophet's meaning, that Christ's life shall endure for ever, when as he shall be once delivered by his Father's grace from death; although this life, which is without end, appertaineth unto the whole body of the Church; because Christ rose, not that he may live for hlmself, but for us. Therefore, he extolleth now in the members [560] the fruit and effect of that victory which he placed in the Head. Wherefore every one of the faithful may conceive sure hope of eternal life out of this place; secondly, the perpetuity of the Church is rather avouched in the person of Christ. Because his life is taken from the earth. This is, to look to, (to be) a very absurd reason, that Christ doth reign with such renown in heaven and earth, because he was cut off. For who can believe that death is the cause of life? But this was done by the wonderful counsel of God, that hell should be a ladder, whereby Christ should ascend into heaven; that reproach should be unto him a passage into life; that the joyful brightness of salvation should appear out of the horror and darkness of the cross; that blessed immortality should flow from the deep pit of death. Because he humbled himself, therefore the Father exalted him, that every knee may bow before him, (Philippians 2:10,) etc. Now must we bethink ourselves what fellowship we have with Christ, that it may not be troublesome to any to go the same way. 34. The eunuch said to Philip. Here it appeareth what an earnest desire the eunuch had to learn. He wandereth in divers prophecies of Isaiah as through doubtful boughts, [561] and yet he is not weary of reading. And whilst that he arrogateth nothing to himself, he getteth far more, contrary to his hope, even at a sudden, than he could get during his whole life by taking great pains, if he had brought all his quickness of wit. So the Lord will be unto us a Master, though we be but small, if, acknowledging our ignorance, we be not loth to submit ourselves to learn. And as the seed, covered with earth, lieth hid for a time, so the Lord will illuminate us by his Spirit, and will cause that reading which, being barren and void of fruit, causeth nothing but wearisomeness, to have plain light of understanding. The Lord doth never keep the eyes of his so shut, but that so soon as they are once entered, the way of salvation appeareth unto them in the Scripture; but that they profit ever now and then a little by reading. Yet doth he suffer them to stick fast oftentimes, and permitteth their course to be hindered by some bar which is laid in the way, both that he may try patience of faith in them, and also that he may teach them humility, by putting them in mind of their ignorance, that he may make them more attentive after that they have shaken off drowsiness; that he may make them more fervent in prayer; that he may prick them forward to love the truth more dearly; that he may set forth the excellence of his heavenly wisdom, which is otherwise not so esteemed as it ought. But howsoever the faithful do not attain unto the mark of perfect knowledge, yet they shall always perceive that their labor is not in vain, so that they stop not the way before themselves with proud loathsomeness. [562] Let this going forward suffice us until the time of full revelation do come, that even a small taste of knowledge doth drip [563] into us the fear of God and faith. 35. Philip, opening his mouth. To open the mouth is taken in Scripture for, to begin a long speech concerning some grave and weighty matter. Therefore Luke's meaning is, that Philip began to intreat [discourse] of Christ, as it were, with full mouth. He saith that he began with this prophecy, because there is no one which depainteth out Christ more lively; [564] and it was then brought [565] to his hand. Therefore, after that Philip had showed, by the prophet's words, after what sort Christ should come, and what was to be hoped for at his hands, he conferred the thing itself afterward, that the eunuch might know that that Christ which was promised was already revealed and given, and that he might understand his power. Where we translate it, that he preached Christ, Luke saith that he preached the gospel. The sense is, that he taught that of Christ which he uttered in his gospel himself, and commanded to be taught; whereby we gather, that when Christ is known, we have the sum of the gospel. Footnotes: [551] "Apte deduci," aptly deduced. [552] "Sine involucris," without circumlocution, unequivocally. [553] "Expiandis," to expiate. [554] "Et restituat in vitam," and restore her to life, omitted. [555] "In victimam," as a victim. [556] "Ad patientiam," to patience. [557] "Praecedit," precedes. [558] "Et mactationi subjectum," and subjected to slaughter. [559] "Ambigua," ambiguous, equivocal. [560] "In membris omnibus," in all the members. [561] "Per dubias ambages," through dubious, winding paths. [562] "Superbo fastidio," by proud disdain, fastidiousness. [563] "Instillat," instil. [564] "Clarius," more clearly. [565] "Commode," conveniently, omitted.

Acts 8:36-40 36. And as they went on the way, they came to a water. And the eunuch said, Lo, here is water, what letteth me to be baptized? 37. And Philip said, If thou believest with all thy heart, thou mayest. He answering, said, I believe that Jesus Christ is the Son of God. 38. Then he commanded the chariot to be stayed, and they went both down into the water; to wit, Philip and the eunuch, and he baptized him. 39. And when they were come out of the water, the Spirit of the Lord caught away Philip, and the eunuch saw him no more. Therefore, he went on in his way rejoicing. 40. But Philip was found at Azotus; and, going on his journey, he preached the gospel to all cities, until he came to Cesarea. 36. What letteth me? The eunuch's baptism ensueth now, whence we gather how greatly he profited in a small time, seeing he offereth himself willingly to give Christ his name. For it must needs be that faith was after a sort ripe in his heart, seeing that he brake out into external profession with such desire. I like not that which Chrysostom noteth, that he was kept back with modesty from requiring baptism plainly; for that interrogation hath greater vehemency than if he should simply have said to Philip, I will have thee to baptize me. But we see that Christ was preached to him in such sort, that he knew that baptism was a sign of new life in him, and that therefore he would not neglect the same, because it was added to the word, and such an addition as was inseparable. Therefore, as he embraced that willingly which he heard concerning Christ, so now he breaketh out with a godly zeal into the external confession of faith; neither doth he think it sufficient for him to believe inwardly before God, unless he testifieth before men that he is a Christian. There might many things have come into his mind, which might have kept him back from being baptized, lest that he should lay himself open to the hatred and rebukes both of the queen, and also of the whole nation. But he denieth that any of these things doth hinder him from desiring to be numbered amongst the disciples of Christ. If being instructed but a few hours he came to this point, how filthy is the sluggishness of those men who suppress the faith which they have conceived, having been taught five, ten, or twenty years? If thou believest with all thy heart. Whereas the eunuch is not admitted to baptism, until he have made confession of his faith, we must fetch a general rule hence, That those ought [not] to be received into the Church, who were estranged from the same before, until they have testified that they believe in Christ. For baptism is, as it were, an appurtenance of faith, and therefore it is later in order. Secondly, if it be given without faith whose seal it is, it is both a wicked and also too gross a profaning. But frantic fellows do both unskillfully and also wickedly impugn baptizing of infants under color hereof. Why was it meet that faith should go before baptism in the eunuch? To wit, because seeing that Christ marketh those alone which are of the household of the Church with this note and mark, they must be ingrafted unto the Church who are to be baptized. And as it is certain that those who are grown up are ingrafted by faith, so I say that the children of the godly are born the children of the Church, and that they are accounted members of Christ from the womb, because God adopteth us upon this condition, that he may be also the Father of our seed. Therefore, though faith be requisite in those which are grown up, yet this is untruly translated unto infants whose estate is far unlike. But certain great men have abused this place, when as they would prove that faith hath no confirmation by baptism. For they reasoned thus, The eunuch is commanded to bring perfect faith unto baptism, therefore there could nothing be added. But the Scripture taketh the whole heart oftentimes for a sincere and unfeigned heart, whose opposite is a double heart. So that there is no cause why we should imagine that they believe perfectly who believe with the whole heart, seeing that there may be a weak and faint faith in him who shall, notwithstanding, have a sound mind, and a mind free from all hypocrisy. Thus must we take that which David saith, That he loveth the Lord with all his heart. Philip had, indeed, baptized the Samaritans before, and yet he knew that they were yet far from the mark. Therefore, the faith of the whole heart is that which, having living roots in the heart, doth yet notwithstanding desire to increase daily. I believe that Jesus Christ. As baptism is grounded in Christ, and as the truth and force thereof is contained there, so the eunuch setteth Christ alone before his eyes. The eunuch knew before that there was one God, who had made the covenant with Abraham, who gave the law by the hand of Moses, which separated one people from the other nations, who promised Christ, through whom he would be merciful to the world. Now he confesseth that Jesus Christ is that Redeemer of the world, and the Son of God; under which title he comprehendeth briefly all those things which the Scripture attributeth to Christ. This is the perfect faith whereof Philip spake of late, which receiveth Christ, both as he was promised in times past, and also showed at length, and that with the earnest affection of the heart, as Paul will not have this faith to be feigned. Whosoever hath not this when he is grown up, in vain doth he boast of the baptism of his infancy. For to this end doth Christ admit infants by baptism, that so soon as the capacity of their age shall suffer, they may addict themselves to be his disciples, and that being baptized with the Holy Ghost, they may comprehend, with the understanding of faith, his power which baptism doth prefigure. 38. They went down into the water. Here we see the rite used among the men of old time in baptism; for they put all the body into the water. Now the use is this, that the minister doth only sprinkle the body or the head. But we ought not to stand so much about such a small difference of a ceremony, that we should therefore divide the Church, or trouble the same with brawls. We ought rather to fight even an hundred times to death for the ceremony itself of baptism, inasmuch as it was delivered us by Christ that that we should suffer the same to be taken from us. But forasmuch as we have as well a testimony of our washing, as of newness of life, in the figure of water; forasmuch as Christ representeth unto us his blood in the water as in a glass, that we may fet [566] our cleanness thence; forasmuch as he teacheth that we are fashioned again by his Spirit, that being dead to sin, we may live to righteousness; it is certain that we want nothing which maketh to the substance of baptism. Wherefore the Church did grant liberty to herself, since the beginning, to change the rites somewhat, excepting this substance. For some dipped them thrice, some but once. Wherefore there is no case why we should be so straitlaced in matters which are of no such weight; [567] so that external pomp do no whit pollute the simple institution of Christ. 39. When they were come up. To the end Luke may at length conclude his speech concerning the eunuch, he saith that Philip was caught away out of his sight. And that was of no small weight to confirm him, forasmuch as he saw that that man was sent unto him by God like to an angel, and that he vanished away before he could offer him any reward for all his pains; whence he might gather that it was no gainful insinuation, seeing that he was vanished away before he had one halfpenny given him. Whereas Philip had no reward at the eunuch's hand, let the servants of Christ learn hereby to serve him freely, or rather let them so serve men for nothing that they hope for a reward from heaven. The Lord granteth leave, indeed, to the ministers of the gospel to receive a reward at their hands whom they teach, (1 Corinthians 9:9,) but he forbiddeth them therewithal to be hirelings which labor for lucre's sake, (John 10:12, 13.) For this must be the mark whereat they must shoot, to gain the men themselves to God. Rejoicing. Faith and the knowledge of God bring forth this fruit always of themselves. For what truer matter of joy can be invented than when the Lord doth not only set open unto us the treasures of his mercy, but poureth out his heart into us, (that I may so speak,) and giveth us himself in his Son, that we may want nothing to perfect felicity? The heavens begin to look clear, and the earth beginneth to be quiet then; the conscience being then delivered from the doleful and horrible feelings of God's wrath, being loosed from the tyranny of Satan, escaping out of the darkness of death, beholdeth the light of life. Therefore it is a solemn thing amongst the prophets to exhort us to be joyful and to triumph, so often as they are about to speak of the kingdom of Christ. But because those men whose minds are possessed with the vain joys of the world, cannot lift up themselves unto this spiritual joy, let us learn to despise the world and all vain delights thereof, that Christ may make us merry indeed. 40. He was found at Azotus. It is well known, out of the book of Joshua 11:22, that Azotus was one of the cities out of which the sons of Anak could not be expelled. It is distant from Ascalon almost two hundred furlongs; the Hebrews call it Ashdod. Thither was Philip carried; there began he to take his journey on foot after the manner of men, sowing the seed of the gospel wheresoever he became, [passed.] This is surely rare and wonderful stoutness, [568] that he spreadeth the name of godliness in his journey. And whereas Luke saith expressly that he preached in all cities until he came to Cesarea, and doth not declare that he returned to Samaria, we may thereby conjecture that he staid at Cesarea for a time; and yet I leave this indifferent. Footnotes: [566] "Petamus," seek. [567] "Non ita necessariius," not absolutely necessary. [568] "Strenuitas," strenuousness, activity.

THE ETHIOPIAN EUNUCH. (Act 8:26-40) the angel of the Lord--rather, "an angel." go . . . south, the way that goeth down from Jerusalem to Gaza--There was such a road, across Mount Hebron, which Philip might take without going to Jerusalem (as VON RAUMER'S'S PalÃ&brvbrstina shows). which is desert--that is, the way; not Gaza itself, which was the southernmost city of Palestine, in the territory of the ancient Philistines. To go from a city, where his hands had been full of work, so far away on a desert road, could not but be staggering to the faith of Philip, especially as he was kept in ignorance of the object of the journey. But like Paul, he "was not disobedient to the heavenly vision"; and like Abram, "he went out not knowing whither he went" (Act 26:19; Heb 11:8).

a man of Ethiopia--Upper Egypt, Meroe. an eunuch of great authority--Eunuchs were generally employed for confidential offices in the East, and to some extent are still. Candace--the family name of the queens of Upper Egypt, like Pharaoh, CÃ&brvbrsar, &c. (as appears from classic authors). had come to Jerusalem to worship--that is, to keep the recent feast of Pentecost, as a Gentile proselyte to the Jewish faith. (See Isa 56:3-8, and Joh 12:20).

Was returning--Having come so far, he not only stayed out the days of the festival, but prolonged his stay till now. It says much for his fidelity and value to his royal mistress that he had such liberty. But the faith in Jehovah and love of His worship and word, with which he was imbued, sufficiently explain this. and sitting in his chariot, read Esaias--Not contented with the statutory services in which he had joined, he beguiles the tedium of the journey homeward by reading the Scriptures. But this is not all; for as Philip "heard him read the prophet Esaias," he must have been reading aloud and not (as is customary still in the East) so as merely to be audible, but in a louder voice than he would naturally have used if intent on his own benefit only: evidently therefore he was reading to his charioteer.

the Spirit said--by an unmistakable voice within, as in Act 10:19; Act 16:6-7. go near and join this chariot--This would reveal to Philip the hitherto unknown object of his journey, and encourage him to expect something.

Understandest thou what thou readest?--To one so engaged this would be deemed no rude question, while the eager appearance of the speaker, and the question itself, would indicate a readiness to supply any want of insight that might be felt.

How can I, except some man guide me?--Beautiful expression at once of humility and docility; the invitation to Philip which immediately followed, to "come up and sit with him," being but the natural expression of this.

The place . . . was this, He was led as a sheep, &c.--One cannot but wonder that this, of all predictions of Messiah's sufferings in the Old Testament the most striking, should have been that which the eunuch was reading before Philip joined him. He could hardly miss to have heard at Jerusalem of the sufferings and death of Jesus, and of the existence of a continually increasing party who acknowledged Him to be the Messiah. But his question to Philip, whether the prophet in this passage meant himself or some other man, clearly shows that he had not the least idea of any connection between this prediction and those facts.

And the eunuch answered, I pray thee, &c.--The respect with which he here addresses Philip was prompted by his reverence for one whom he perceived to be his superior in divine things; his own worldly position sinking before this.

Then Philip opened his mouth--(See on Mat 5:2). began at the same scripture--founding on it as his text. preached unto him Jesus--showing Him to be the glorious Burden of this wonderful prediction, and interpreting it in the light of the facts of His history.

See, here is water--more simply, "Behold water!" as if already his mind filled with light and his soul set free, he was eagerly looking out for the first water in which he might seal his reception of the truth and be enrolled among the visible disciples of the Lord Jesus. what doth hinder me to be baptized?--Philip had probably told him that this was the ordained sign and seal of discipleship, but the eunuch's question was likely the first proposal of its application in this case. (Act 8:37 is wanting in the principal manuscripts and most venerable versions of the New Testament. It seems to have been added from the formularies for baptism which came into current use).

they went down both into the water, and he baptized him, &c.--probably laving the water upon him, though the precise mode is neither certain nor of any consequence.

the Spirit of the Lord caught away Philip--To deny [as MEYER, OLSHAUSEN, BLOOMFIELD] the miraculous nature of Philip's disappearance, is vain. It stands out on the face of the words, as just a repetition of what we read of the ancient prophets, in Kg1 18:12; Kg2 2:16. And the same word (as BENGEL remarks) is employed to express a similar idea in Co2 12:2, Co2 12:4; Th1 4:17. the eunuch saw him no more--nor, perhaps, for very joy, cared to see him [BENGEL]. and he went on his way rejoicing--He had found Christ, and the key to the Scriptures; his soul was set free, and his discipleship sealed; he had lost his teacher, but gained what was infinitely better: He felt himself a new man, and "his joy was full." Tradition says he was the first preacher of the Gospel in Ethiopia; and how, indeed, could he choose but "tell what the Lord had done for his soul?" Yet there is no certainty as to any historical connection between his labors and the introduction of Christianity into that country.

Philip was found--that is, "found himself," "made his appearance": an expression confirming the miraculous manner of his transportation. at Azotus--the ancient Ashdod. preached in all the cities--along the coast, proceeding northward. till he came to CÃ&brvbrsarea--fifty-five miles northwest of Jerusalem, on the Mediterranean, just south of Mount Carmel; and so named by Herod, who rebuilt it, in honor of CÃ&brvbrsar Augustus. Henceforth we lose sight of zealous and honored Philip, as by and by we shall lose sight even of Peter. As the chariot of the Gospel rolls on, other agents are raised up, each suited to his work. But "he that soweth and he that reapeth shall rejoice together." (See on Joh 4:31-38). Next: Acts Chapter 9

And the angel of the Lord spake unto Philip,.... To inquire who this angel was, whether Michael or Gabriel, or the tutelar angel of Ethiopia, or of the eunuch, or of Philip, is too curious; it was one of the ministering spirits sent forth by Christ, to serve a gracious purpose of his, and for the good of one of the heirs of salvation: saying, arise; at once, make haste and speed, and quick dispatch; the phrase denotes readiness, alacrity, and expedition: and go toward the south; the southern point from the city of Samaria, where Philip now was; or to the south of Jerusalem: the parts of Gaza, Lydda, Jamnia, Joppa, &c. were called the "south": hence often mention is made of such a Rabbi and such a Rabbi, that he was "of the south" (k); so R. Joshua, who was of Lydda, is said to be of the south (l). The Ethiopic version renders it at "noon time", and so the Arabic of De Dieu; as if it respected not the place whither he was to go, but the time when he was to go; and that it might be about the middle of the day, the following narrative seems to confirm: unto the way which goes down from Jerusalem unto Gaza, which is desert: this place is sometimes called Azzah, and sometimes Gaza, which is owing to the different pronunciation of the first letter of it; it was first inhabited by the Avim, or Hivites, who being destroyed by the Caphtorim, they dwelt in their stead, Deuteronomy 2:23. It fell to the lot of the tribe of Judah, but could not be held by it, because of the giants which remained in it; and was, as Jerom says (m), a famous city of Palestine in his day; and was formerly the border of the Canaanites towards Egypt; and the way to Egypt lay through it, in which the eunuch was travelling: the way from Jerusalem to this place lay through Bethlehem, as the above ancient writer observes, on Jeremiah 31:15 where he says "some of the Jews interpret this place thus; that Jerusalem being taken by Vespasian, through this way (Bethlehem and Ephratah, of which he is speaking) to Gaza and Alexandria, a vast number of captives were led to Rome.'' And as the same writer elsewhere says (n), Bethlehem was six miles from Aella (or Jerusalem) to the south, in the way which leads to Hebron; and it is commonly believed that the way to Gaza was through Hebron, and is the way in which they go to it now; and to a hill near this place Samson, carried the gates of Gaza, Judges 16:1 And this also was to the south of Jerusalem, and two and twenty miles from it (o): and it is also said by the same author (p), that there is a village called Bethzur, and in his time Bethhoron, in the way from Jerusalem to Hebron, about twenty miles from the former, at which there was a fountain, where it was reported the eunuch was baptized by Philip. There was it seems another way from Jerusalem to Gaza, through Diospolis, or Eleutheropolis, and so to Ascalon, and from thence to Gaza (q): and this was the road the eunuch went, if their conjecture is right, that he was baptized in the river Eleutherus; but which way he went is not certain, nor where he was baptized. The situation of Gaza was, according to Arrianus (r), as follows: "Gaza is distant from the sea at least twenty furlongs (two miles and a half), and the access unto it is sandy and deep, and the sea near the city is all muddy. Gaza was a great city, and was built on high ground, and encompassed with a strong wall: it was the last of those cities inhabited, as you go from Phoenicia into Egypt, "at the beginning of the desert".'' Which last words seem to furnish out a reason why it is here called Gaza, "which is desert"; because it was situated where the desert began: though this clause is differently understood; some apply it to Gaza; as if the sense was "Gaza the desert", to distinguish old Gaza which was destroyed by Alexander the great, and as Strabo says (s), "remained desert", from new Gaza, built at some distance from it: Jerom has (t) this distinction of old and new Gaza; there is scarce any appearance, he says, of the foundations of the ancient city; and that which is now seen is built in another place; and an unknown Greek writer makes express mention of new Gaza, which is the city itself; and speaks of another Gaza at some distance, which he calls Gaza, , "the desert" (u): but the haven, which was seven furlongs distant from Gaza, was not called new Gaza till Julian's time: it was first called Majuma, and afterwards Constantia, by Constantine; either from his son Constantius, or his sister Constantia, it having embraced the Christian religion (w): wherefore, as Beza observes, no regard could be had to this distinction in the times of Luke; and though it was besieged by Alexander and taken, yet it did not become a desolate place; it had its walls, gates, and fortifications afterwards; and was after this taken by Ptolomy, and then by Alexander Janneeus; it was repaired by Gabinius, and given to Herod by Augustus (x): so that it could not be said to be desert, in the times of Philip and the eunuch, with respect to its inhabitants and fortifications: it seems rather therefore to be so called, for the above reason, because situated at the beginning of the desert; and the whole space between the parts of Egypt next the Nile, and Palestina, is called "the desert", both by Arrianus (y) and Josephus (z): others apply this epithet to the way, and read it as do the Syriac, Arabic, and Ethiopic versions, "to the way of the desert which goes from Jerusalem"; meaning the wilderness, which lay in the way from Jerusalem to Gaza. This place was distant from Jerusalem about seventy five miles; for from Jerusalem to Ascalon was, as Josephus (a) says, five hundred and twenty furlongs, which make sixty five miles; and from Ascalon to Gaza were ten miles, as our countryman Mr. Sandes Says (b); though according to the Itinerary of Antoninus (c), the distance was sixteen miles. The Talmudists make mention of this place, they represent it as a very pleasant place to dwell in; they say (d), Gaza is , "a beautiful habitation"; they speak of three famous markets, and one of them was the market of Gaza (e); and very near to this city there was a beast market (f); and to which may be added, though it may not serve to strengthen the reason of its name being called Gaza the desert, there was a place on the border of the city, which was named , "the desert of the leper" (g): there were also brooks about the parts of Gaza and Azotus (h); in one of which, if the eunuch was near Gaza, to which he was going, he might be baptized; since it is uncertain whereabout Philip met him, and where the place of water was, in which the ordinance of baptism was administered to him. This city is now called Gazera, or Gazara, and is inhabited by Greeks, Turks, and Arabians. (k) T. Hieros. Succa, fol. 53. 4. (l) Ib. Challa, fol. 57. 2.((m) De locis Hebraicis, fol. 91. K. (n) Ib. fol. 89. E. (o) Ib. fol. 87. E. (p) Fol. 89. G. (q) Vid. Reland. Palestina Illustrata, l. 2. p. 407. & l. 3. p. 646, 659. (r) De Expeditione Alexandri, l. 2.((s) Geograph. l. 16. (t) De locis Hebraicis, fol. 91. K. (u) Apud Reland. ib. l. 2. p. 509. (w) Euseb. de Vita Constantin. l. 4. c. 38. Sozomen. Hist. l. 5. c. 3.((x) Joseph. Antiqu. l. 13. c. 13. sect. 3. & 14. 5. &. 15. 7. (y) Ut supra. (De Expeditione Alexandri, l. 2.) (z) De Bello Jud. l. 7. c. 5. sect. 3.((a) Ib. l. 3. c. 2. sect. 1.((b) Travels, p. 151. (c) Apud Reland. ib. l. 2. p. 419. (d) T. Hieros. Sheviith, fol. 37. 3.((e) Ib. Avoda Zara, fol. 39. 4. (f) T. Bab. Avoda Zara, fol. 11. 2.((g) T. Bab. Sanhedrin, fol. 71. 1.((h) Aristeas de 70 Interpret. p. 41.

And he arose and went,.... As soon as he had his orders, he immediately obeyed them; he made no dispute about the matter, though he was directed only part of his way, and had no account of what he went about, or was to do; and behold, a man of Ethiopia; or "a man, an Ethiopian"; an Hebraism, such as "a man a Jew", Zechariah 8:23 wherefore his being called a man, is no contradiction to his being an eunuch; for the word "man" does not regard his sex, but with the other the country of which he was; and it is the same as if he had only been called an Ethiopian, which signifies one of a black countenance; for Ethiopia was not so called from Ethiops, the son of Vulcan, who is said to reign over it, but from the colour of its inhabitants; Jeremiah 13:23. This country in the Hebrew language is called Cush, and the people of it Cushites, from Cush the son of Ham, Genesis 10:6 And so Josephus says (i), that the Ethiopians over whom he (Cush) reigned, are now by themselves, and by all in Asia, called Chuseans; and so likewise the inhabitants of upper Ethiopia, or the Abyssines, are to this day called Cussinns, by the Portuguese. Geographers make mention of two Ethiopias, one in Africa, divided into upper and lower, and which is here meant; and the other in Asia and a part of Arabia, and which is the Ethiopia spoken of in the Old Testament: a note of admiration is prefixed, to observe to us what was remarkable in providence that just at this time, and in this way, such a man should be travelling; and what was still a greater wonder of grace, that such an one should be the object of God's peculiar favour, and should be chosen and called, have the Gospel preached to him, and be admitted to an ordinance of it; whereby some prophecies began to have their accomplishment in part, Psalm 68:31 An eunuch of great authority; he might be one that was literally so, it being common for eastern princes and great men to have such persons as guards over their wives, to preserve their chastity; and so hereby was a fulfilment in part of Isaiah 56:3 though this word is used to denote a person in office: so Potiphar is called an eunuch, though he had a wife, and which we rightly render an officer; and the Chaldee paraphrase renders it, "a prince", or great man, Genesis 39:1. So Balaam is said (k) to be one of the king's eunuchs, and yet Jannes and Jambres are said to be his sons; and the word Dynastes here used, which we translate "of great authority", may be considered as explanative of the word eunuch; to teach us, that this word was not expressive of his case, but a title of office: it is reported of this eunuch, that after his conversion he preached the Gospel to the inhabitants of Zeylan and Arabia Felix, and in the island of Traprobane in the Red sea, and at last suffered martyrdom (l): this great person said to be under Candace queen of the Ethiopians; that is, of those Ethiopians who inhabited the island of Meroe; for Candace, or Candaoce, as Pliny (m) reads it, was a common name of the queens of that island, as Pharaoh was of the Egyptian kings, and Caesar of the Roman emperors: the word Candace signifies a governor of children, that is, servants; it is derived from the Ethiopic word "Kani", which signifies to govern; and from "Dak, a child", or servant; and the king of the Abyssines is to this day called Prestar Chan, or Kan, a prince of servants, who is commonly and corruptly called Prester John; and Chan, or Kan, is a well known name for an emperor or governor in the eastern countries as with the Tartars and Persians, witness the late famous Kouli Kan. Some say (n), her proper name was Judith, others Lacasa (o), and others Hendake, or Indich; which, as Ludolphus (p) observes, is no other than Candace; though this last name Indich, according to Zaga Zabo, an ambassador of the king of the Ethiopians, was the name of the eunuch himself; his words, as reported by Damianus a Goes (q), are these; "we, almost before all other Christians, received baptism from the eunuch of Candace, queen of Ethiopia, whose name was Indich:'' who had the charge of all her treasure; was her lord treasurer; which shows, that he was not an eunuch to her on account of chastity, but an high officer in her kingdom: the word Gaza here used, signifies in the Persian language treasure, or treasury (r). The Ethiopic version takes it for the name of a place, and renders it, "and he was governor of the city of Gaza", but very wrongly: "and had come to Jerusalem for to worship"; hence he seems to have been either a Jew by birth, or rather a proselyte to the Jewish religion; and had been at Jerusalem at one of their annual feasts, the passover, "pentecost", or tabernacles, to worship the God of Israel, whom he believed to be the only true God. (i) Antiqu. l. 1. c. 6. sect. 2.((k) Heb. Chron. Mosis, fol. 4. 2. & 6. 2.((l) Fabricii Lux Evangelii, p. 115, 708. (m) Hist. Nat. l. 6. c. 29. Vid. Alexand. ab Alex. l. 1. c. 2.((n) Godignus de rebus Abysainis, p. 117. apud Castel. Lex Polyglott. col. 4003. (o) Mariani Reatini Catalog. Reg. Aethiop. in De Dieu in loc. (p) Hist. Ethiop. l. 3. c. 2.((q) In De Dieu in loc. (r) Mela, v. 1. p. 22. Alex. ab Alex. l. 2. c. 2.

Was returning,.... From Jerusalem, having finished the parts of divine worship he came to perform; and it is remarkable, that though he must doubtless have heard of Jesus of Nazareth, and what had passed in Jerusalem lately, and of his apostles, yet heard them not; or however, was not converted by them, nor believed in Jesus; his conversion being ordered to be at another time, in another place, and by another instrument: and sitting in his chariot: as was the manner of princes and great persons: read Esaias the Prophet; the Book of the Prophecies of Isaiah the Prophet; and in Luke 4:17 it is called the "Book of the Prophet Esaias"; and in the note there; see Gill on Luke 4:17, I have observed, that the prophets, especially the larger ones, were sometimes in separate and distinct books, and so might be the prophecy of Isaiah; and such an one was delivered to Christ, in the synagogue of Nazareth; and such an one the eunuch might have, and be reading in it: hence we read (s), that Daniel should say to the Israelites, who came to discourse with him about the prophecies of Jeremiah, bring me, says he, , the Book of Isaiah"; he began to read, and went on till he came to this verse, "the burden of the desert of the sea", &c. Isaiah 21:1 and both the Arabic and Ethiopic versions here read, "the Book of the Prophet Isaiah." See Gill on Luke 4:17. Some think the eunuch might be reading over some passages of Scripture in this prophet, which he had heard expounded at Jerusalem, to refresh his memory with what he had heard. This prophet is a very evangelical one, and very delightful and profitable to read: many things are prophesied by him concerning the Messiah, and particularly in the chapter in which the eunuch was reading; and this being a time when there was great expectation of the Messiah, such passages might be read and expounded in their synagogues, which concerned him: however, the eunuch improved his time, as he was travelling in a religious way, which was very commendable; and as this was the occasion and opportunity which the Holy Ghost took to bring on his conversion, it may serve greatly to recommend the reading of the Scriptures. (s) Shirhashirim Rabba, fol. 33. 1.

Then the Spirit said unto Philip,.... Not the angel, a ministering Spirit, as in Acts 8:26 but the Holy Spirit, as the Syriac and Ethiopic versions read, the same with the Spirit of the Lord, Acts 8:39 who spoke unto him, either by an articulative voice, such as was the Bath Kol among the Jews; or inwardly, by a secret impulse upon him, he directed him, saying: go near, and join thyself to this chariot; he bid him make up to the chariot, he saw driving on the road at such a distance, and follow it, and attend it closely; and not leave it, till an opportunity of conversing with the person in it offered.

And Philip ran thither to him,.... Being very ready to obey the divine order, and hoping he might be an instrument of doing some good, which might issue in the glory of God, and the welfare of men: and heard him read the prophet Esaias; that is, "the Book of Isaiah the Prophet"; as before; and so the Ethiopic and Arabic versions read here, as there: he read it out, with a clear and distinct voice, so that Philip could hear him; and this he did, partly through reverence to the word of God, and partly to fix his attention to it the more, that he might the better understand and remember it, and also for delight and pleasure: it is very likely, that it was the Book of Isaiah in the Hebrew tongue in which he was reading, and which language he might understand, though he might be at a loss about the sense of the prophet: and said, understandest thou what thou readest? meaning not the language, but the sense; for overhearing him, he perceived it was a prophecy in Isaiah he was reading; which was not so easy to be understood as laws and precepts are, which command this, and forbid that; whereas prophecies were more abstruse, and regarded things to come.

And he said, how can I, except some man should guide me?.... Which shows that he was of an excellent spirit and temper; since instead of answering in a haughty and disdainful manner, as great men are too apt to do; and instead of charging Philip with, impertinence and insolence, in interrupting him whilst reading, and putting such a question to him, he expresses himself with great and uncommon modesty; with a sense and confession of his ignorance and incapacity and of the necessity and usefulness of the instructions of men, appointed of God to open and explain the Scriptures: and though he wanted such a guide, and could have been glad of one, yet he was willing to use all diligence himself in reading, that he, might, if possible, come at some knowledge of the truth; which was very commendable in him; and no doubt but the spirit he was in was much owing to his reading the word, and to the Spirit of God disposing his mind in this manner: and he desired Philip that he would come up and sit with him; which is an instance of his great humanity and courteousness, and of his meekness and condescension, as well as of his vehement thirst after the knowledge of the Scriptures; he concluding, or at least hoping by Philip's question, and by the air and look of the man, that he was one that might be useful to him this way.

The place of the Scripture which he read was this,.... Or the paragraph or section of Scripture; that part of it in which he was reading was Isaiah 53:7 which shows, that by this time the Scriptures were divided into sections, chapters, and verses; whereas the Jews say the whole law at first was but one verse (t). He was led as a sheep to the slaughter, and like a lamb dumb before the shearer. The metaphors of sheep and lamb express the innocence, meekness, and patience of Christ in his sufferings and death; and his being like these when led to the slaughter, and dumb before the shearer, show his willingness to suffer and die for his people, and to become a sacrifice for their sins. The allusion is to the sheep led either by the butcher to the slaughter house, or by the priest to the altar, and to the lamb of a year old being silent while it is shearing; and both denote the voluntariness of Christ in his sufferings, the stripping him of his good name, credit, and reputation among men, and of all worldly substance, though Lord of all, and even of the common blessings of nature, as of meat, drink, and raiment, and the light of the sun; and particularly the stripping him of his clothes, when his raiment was parted, and lots cast on his vesture, is very aptly signified by the shearing of the lamb, all which he took very patiently; and his being led forth to be crucified, when he was offered up as a sacrifice on the cross, very fitly answers to the sheep being led to the slaughter, without showing any reluctance. It was a custom with the Heathens to offer no creature in sacrifice, that struggled as it was led, or made an opposition, or showed any reluctance: it is remarkable, that there was nothing of this kind to be observed in Christ, who gave himself an offering, and a sacrifice; the reasons of which were, because of the great love he bore to his people: and because of the good and advantage that would come to them thereby: he was content to be poor, that they might be rich; to be made sin, that they might be made righteousness; to become a curse, that the blessings of the covenant might come upon them; to be stripped of all things, that they might enjoy all: and because no other sacrifice could atone for their sins; and because it was his Father's will, which always involves his own. So opened he not his mouth: in defence of himself, when such false things were laid to his charge, and which he could have so easily refuted, and yet answered to nothing, to the astonishment of his judge; the reason was, because he had the sins of his people on him, for which he was willing to suffer; and therefore declined self-vindication, lest he should hinder the judicial process against him; nor did he open his mouth against his enemies by way of threatening or complaint, when they spat on him, blindfolded, and buffeted him, and bid him prophesy who smote him; and when the chief priests, Scribes, the common people, and thieves mocked at him, and reviled him on the cross, he opened not his lips unto them, nor against them, only for them, saying, Father, forgive them; nor did he open his mouth against the justice of God, as bearing hard upon him; neither did he complain of the strictness of its demands, abating him nothing; nor of the severity and weight of its strokes, not sparing him at all; nor did he say one word against his people, whose sins brought all his sorrows and sufferings on him, but made intercession for the transgressors, whose sins he bore. (t) Eliae Levit. praefat. 3. ad Sepher Hammasoreth.

In his humiliation his judgment was taken away,.... The humiliation, or low estate of Christ, lay in his assumption of human nature, with the weaknesses and imperfections of it; in the meanness of his parentage and education; in the sorrows he endured from his cradle to his cross; in his last conflict with Satan in the garden; in his being apprehended, bound, scourged, and condemned, both by the sanhedrim, and the Roman governor; and in being enclosed with the assembly of the wicked soldiers, who put on him their own clothes, and a crown of thorns on his head, and a reed in his hand, and then in a mock manner bowed to him as king of the Jews; and last of all in his obedience to death, even the death of the cross, and in his being laid in the grave. Now in this his low estate, "his judgment was taken away"; in the text in Isaiah 53:8 the words are, "he was taken from prison and from judgment"; which some understand of his sufferings, and render the words thus, "by an assembly, and by judgment he was taken away"; that is, by the Jewish sanhedrim, and by the judgment or sentence of Pontius Pilate, his life was taken away: and others interpret it of his resurrection from the dead, when he was taken or delivered from the prison of the grave, and could not be held any longer by the cords and pains of death; and from the judgment or condemnation under which he lay, being justified in the Spirit, when he was raised from the dead. The words, as here cited, differ from the original text; which have caused some to think, that there was a different reading of these words, which the Septuagint followed, and Luke after them. Dr. Pocock (u) has proposed a translation of the Hebrew text, as agreeable to this citation, without supposing a various reading, thus, "because of affliction, even from judgment he is taken; or when he was humbled, he was taken from judgment"; it being all one whether he was taken from judgment condemnation, and punishment, as at his resurrection, or whether his punishment was taken from him: though the sense of the words, as they are here cited, rather seems to be this; when he was taken and bound by the Jews, and detained by them a prisoner, and arraigned before the high priest, and at Pilate's bar, and false witnesses suborned, which was his time of humiliation and affliction; when he was reproached, blasphemed, buffeted, and spit, upon, justice was not done him, right did not take place, but was removed from him, and he was treated in a most unjust and unrighteous manner: and who shall declare his generation? not his divine or human generation; nor the sorrows of his life; or the duration of his life since his resurrection; nor the numbers of his spiritual seed and offspring; senses put upon the words they will by no means bear; but the generation or age in which Christ lived, which for its wickedness among themselves, and their barbarity to him, and ill usage of him, cannot be sufficiently described and declared; and a great deal of it they themselves own; See Gill on Matthew 10:36, Matthew 12:39. for his life is taken from the earth, not in a common, but in a judicial way; in the most cruel, barbarous, and unjust manner, in a violent way; though not without his Father's will, and his own consent; and though his life was taken from the earth, he now lives in heaven, and that for evermore. (u) Not. Miscell. c. 4. p. 72.

And the eunuch answered Philip, and said,.... After he had read the passage out, and Philip had put the question to him, whether he understood it; and after he had taken him up into his chariot to sit with him, and instruct him: I pray thee, of whom speakest the prophet this? being desirous of knowing who was the subject of this famous prophecy: which to know was very useful and edifying, and was not a matter of mere indifference and speculation, but of great moment and concern. A like way of speaking, in order to know the sense of a passage, is used by the Jews (w): thus upon reading Proverbs 31:2, it is asked, "of whom does Solomon say this Scripture? he does not say it but of his father David.'' Does he speak of himself or of some other man? which is very properly and pertinently put; since there might be some appearance of its application to Isaiah, who suffered under Manasseh; and it might be applied to different persons, as it has been since by the Jews; as to Josiah, Jeremiah in particular, and to the people of Israel in general, though very wrongly: Josiah could never be intended, as one of their noted commentators (x) expounds the paragraph; since it was not the sins of the people that were the cause of his death, but his own, and his vanity in meddling with what he had nothing to do with, and had no real call unto; nor can it be said of him that he did no violence, or that he bore the sins of others, and died for them, and made his soul an offering for sin; nor were his days prolonged; nor did the pleasure of the Lord prosper in his hand: nor is the passage applicable to Jeremiah, as another of their writers (y) would have it; he was not free from sin; nor was he wounded for the sins of his people; nor did he undergo his sufferings with patience; nor had he a large number of disciples; nor was he extolled and exalted, as this person is said to be: much less, as others (z) say, is the whole body of the people of Israel in captivity intended; since one single individual as spoken of throughout the whole; and is manifestly distinguished from the people of Israel, whose sins and sorrows he was to bear, and for whose transgressions he was to be stricken and wounded. In all which they go contrary to their Targum (a), Talmud (b), and other ancient writings (c), which interpret many things in this section or paragraph of the Messiah (d): however, as it might be differently understood, or difficult to be understood, the eunuch very appropriately puts this question. (w) T. Bab. Beracot, fol. 10. 1.((x) Abarbinel in Isaiah 53.(y) Sandiah Gaon in Aben Ezra in ib. (z) Jarchi, Aben Ezra, & Kimchi in ib. (a) In Isaiah 52.13. and liii. 10. (b) T. Bab. Sanhedrin, fol. 98. 2.((c) Zohar in Exod. fol. 85. 2. Midrash Ruth, fol. 33. 2.((d) See my Book of the Prophecies of the Messiah, p. 161. &c.

Then Philip opened his mouth,.... With freedom and boldness, and spoke clearly and distinctly, and expounded the passage to him. This is a phrase frequently used in Jewish writings, especially in the book of Zohar (e), when they give an account of this or the other Rabbi interpreting any place of Scripture; as for instance, R. Eleazar "opened", and said, "my sabbaths you shall keep", &c. Again, R. Aba "opened", and said, "and Manoah said unto his wife", &c. Once more, "R. Simeon opened", and said, "the heavens declare the glory of God", &c. and began at the same Scripture: "the fifty third of Isaiah": and preached unto him Jesus of Nazareth; how that he was the true Messiah, and the person there designed, and that very rightly; for the Jews themselves, the ancient ones, have interpreted several passages in that chapter of the Messiah, as has been before observed; he showed him how that he was born of a virgin, made under the law, and yielded perfect obedience to it in his life; and that he suffered and died for the sins of his people, and made satisfaction for them, and brought in an everlasting righteousness to justify them before God, and had obtained eternal redemption for them; that he was risen from the dead, was ascended into heaven, and now sat at the right hand of God, and ever lived to make intercession for transgressors; and would come a second time to judge both quick and dead; and in the mean while had left rules for the gathering, and forming, and governing his churches; and had appointed persons to preach his Gospel, and to administer the ordinances of baptism, and the supper of the Lord, which were to continue till his second coming. (e) In Gen. fol. 5. 3. 4. & 6. 1. 3. & 7. 1. 2. 3. & 8. 1. 2. 3. & passim.

And as they went on their way,.... In the road from Jerusalem to Gaza; Philip preaching, and the eunuch hearing, and conversing in a religious and spiritual way together; and Beza says in one exemplar it is added, "conferring one with another"; about the person and office of Christ, the doctrines of the Gospel, and the ordinances of it; as appears by what follows, both by the eunuch's request to be admitted to baptism, and his confession of faith: they came unto a certain water; which some say was at Bethhoron, in the tribe of Judah or Benjamin; and others think it was the river Eleutherus; the former is more likely; concerning which Jerom (f) gives this account: "Bethzur in the tribe of Judah, or Benjamin, and now called Bethhoron, is a village as we go from Aella (or Jerusalem) to Hebron, twenty miles from it; near which is a fountain, springing up at the bottom of a mountain, and is swallowed up in the same ground in which it is produced; and the Acts of the Apostles relate, that the eunuch of queen Candace was baptized here by Philip.'' This place was about two miles from Hebron; since that, according to the same writer (g), was twenty two miles from Jerusalem. Borchardus (h) seems to place it further off from Hebron: "from Hebron are three "leucas", or six miles, northward, declining a little to the west, to Nehel Escol, that is, "the brook of the cluster", from whence the spies carried the cluster of grapes; to the left of this valley, for the space of a mile, or half a leuca, runs a river, in which Philip baptized the, eunuch of queen Candace, not far from Sicelech.'' And, according to Jerom (i), Escol lay in the way from Bethzur to Hebron. This account of the historian sets aside that weak piece of criticism on Ac# 8:38 used by some persons; as if when Philip and the eunuch went down into the water, no more is meant, than that they went to the water side, or descended to the bank and brink of the river; seeing, here it is said, they came to a certain place of water; they came to the river itself, or the river side, and after this went down into it. And the eunuch said, see here is water, what doth hinder me to be baptized? This question shows, that he had some knowledge of the ordinance of baptism, which he had received from the ministry and conversation of Philip; and that he had some desire after it, as regenerate persons have, after divine things, after Christ, his word, and ordinances; and that he was willing to take the first opportunity of submitting to it, but was jealous lest he should not be qualified for it; and therefore modestly proposes the affair to Philip, and desires to be examined and judged by him: and it also suggests, that there are some things which might be a just bar to this ordinance, as want of grace, and a disorderly life and conversation, which were the hindrances to the Pharisees and Sadducees, who came to John's baptism; and these are sufficient ones, even though persons may be born in a Christian land, and of believing parents, and have had a good education; yea, though they may have much notional light and speculative knowledge: but where the good work of grace is begun, and when a soul is spiritually enlightened, and has evangelical repentance for sin, and true faith in Christ, and sincere love to him, nothing should hinder: not any thing on his side; not a sense of his own unworthiness, which will never be otherwise, but rather increase; nor the corruptions of his heart and nature, which will always remain, as long as he is in the body; nor fears of falling away, since there cannot be more danger after baptism than before, and Christ is the same who is always able to keep from it; nor the reproaches of the world, which should be esteemed above riches; and more especially, since to be ashamed of Christ, his word, or ordinances, is highly resented by him; nor the opposition of relations and friends, who, though they are to be regarded and listened to in civil matters, yet should have no sway in religious ones to move from the cause of Christ; nor any difficulty in the ordinance itself, since it is but water baptism, and not a bloody one, such as Christ was baptized with, and some of his followers have been called unto: nor should anything hinder on the side of the administrator, when the above is the case; as not being circumcised, but Gentiles, as in the times of the apostles, Acts 10:47 so not the former life and conversation of the person, though it has been ever so wicked, as the instances of the crucifiers of Christ, of the jailor, of Saul the persecutor, and many of the Corinthians, show; nor the weakness of grace; the day of small things is not to be despised, nor a bruised reed to be broken, or smoking flax to be quenched: agreeably to this the Ethiopic version renders it, "who doth hinder", &c. (f) De locis Hebraicis, fol. 89. 6. (g) Ib. fol. 87. E. (h) Decscript. Terrae Sanct. c. 9. (i) Epitaph. Paulae, fol, 59. 6. H.

And Philip said, if thou believest with all thine heart, thou mayest,.... Intimating, that if he did not believe, he had no right to that ordinance; though he was a proselyte to the Jewish religion, a serious and devout man, and was employed in a religious way, when Philip came up to him, and was very desirous of being instructed in the knowledge of divine things; and yet notwithstanding all this, he had no right to the ordinance of baptism, unless he had faith in Christ, and made a profession of it; nor would Philip administer it to him without it; from whence it appears, that faith in Christ, and a profession of it, are necessary prerequisites to baptism: and this faith should not be a mere historical and temporary faith, nor a feigned one, but a believing in Christ with the heart unto righteousness; or such a faith by which a soul relinquishes its own righteousness, and looks and goes unto Christ for righteousness, life, and salvation, and rests and relies upon him for them; and it should be a believing in him with the whole heart, which does not design a strong faith, or a full assurance of faith, but an hearty, sincere, and unfeigned one, though it may be but weak, and very imperfect. And that this is necessary to baptism is manifest, because without this it is impossible to please God; nor can submission and obedience to it be acceptable to him: nor indeed can the ordinance be grateful and pleasing to unbelievers; for though it is a command that is not grievous, and a yoke that is easy, yet it is only so to them that believe; nor can any other see to the end of this ordinance, or behold the burial, and resurrection of Christ represented by it, or be baptized into his death, and partake of the benefits of it; and besides, whatsoever is not of faith is sin. And he answered and said, I believe that Jesus Christ is the Son of God: which though a short, is a very comprehensive summary of the articles of faith respecting the person, offices, and grace of Christ; as that he is a divine person, truly and properly God, the only begotten of the Father, of the same nature with him, and equal to him; that he existed from all eternity, as a divine person with him, and distinct from him; and that he is the Christ, the anointed of God, to be prophet, priest, and King; and is Jesus, the only Saviour of lost sinners, in whom he trusted and depended alone for righteousness, life, and salvation. This whole verse is wanting in the Alexandrian copy, and in five of Beza's copies, and in the Syriac and Ethiopic versions; but stands in the Vulgate Latin and Arabic versions, and in the Complutensian edition; and, as Beza observes, ought by no means to be expunged, since it contains so clear a confession of faith required of persons to be baptized, which was used in the truly apostolic times.

And he commanded the chariot to stand still,.... That is, the eunuch ordered his chariot driver to stop; for to him it better agrees to give this order than to Philip; though otherwise the words are so placed, that it would be difficult to say who gave the command. And they went down both into the water, both Philip and the eunuch, and he baptized him: upon which Calvin has this note; "hence we see what was the manner of baptizing with the ancients, for they plunged the whole body into water.'' And indeed, other mode had been practised then, as sprinkling or pouring of water, there would have been no necessity of their going out of the chariot, and much less of their going down into the water; and as for change of apparel, it cannot be reasonably thought that so great a man should take so long a journey without it. In like manner the Jewish ablutions and purifications, which were performed by immersion, and therefore called baptisms, Hebrews 9:10 are spoken of in the same sort of language as here: so a profluvious person, and a woman that had lain in, were obliged , "to go down and dip" (k). "It is a tradition of the Rabbins (l), that he that sees any nocturnal pollution on the day of atonement, , "goes down and dips himself".--And so all that are obliged to dipping, dip according to their custom on the day of atonement; the profluvious person, man or woman, the leprous person, man or woman, the husband of a menstruous woman, and one defiled with the dead, dip according to their custom on the day of atonement.'' (k) T. Bab. Nidda, fol. 42. 1. & 43. 1.((l) T. Bab. Yoma, fol. 88. 1.

And when they were come up out of the water,.... Which is another circumstance, showing that baptism was then performed by immersion; with this compare Matthew 3:16 and so it is said of the high priest, when he washed himself on the day of atonement, , "he went down and dipped, and came up" (m); and so any other person that was obliged to dipping on any account, , "went down and dipped, and came up" (n). And again it is said (o), it happened to a servant maid of Rabbi, , "that she dipped herself and came up". The Spirit of the Lord caught away Philip; as soon as the ordinance was over; so that the eunuch had no opportunity of rewarding him for his instructions and labour; and this might be done on purpose to show that he had no mercenary end in joining himself to his chariot; and this sudden rapture and disappearance might be a confirmation to the eunuch that this whole affair was of God. The Spirit of the Lord took up Philip, just as he is said to lift up Ezekiel, between earth and heaven, Ezekiel 8:3 and carried him above the earth as far as Azotus. The Alexandrian copy, and one of Beza's, and some others, read the words thus, "the holy Spirit fall upon the eunuch, but the angel of the Lord caught away Philip"; the same angel, it may be, that bid him go toward the south: that the eunuch saw him no more; neither at that time, nor perhaps ever after; for one went one way, and another way: and he went on his way; towards Ethiopia; and, as the Ethiopic version reads, "into his own country"; which is one reason why he saw Philip no more: however, he went thither rejoicing, as he had great reason to do; being blessed with the saving knowledge of Christ, and true faith in the Son of God, and admitted to the holy ordinance of baptism; having first received the baptism of the Spirit, or having the grace of the Spirit bestowed on him, and implanted in him: and, according to some copies just now mentioned, after his baptism the Spirit fell on him in an extraordinary manner, and that without imposition of hands; so that, upon the whole, he had great reason to rejoice. (m) Misna Yoma, c. 3. sect. 4. 6. & 7. sect. 3. 4. (n) T. Bab. Ceritot, fol. 13. 1.((o) T. Bab. Nidda, fol. 66. 2.

But Philip was found at Azotus,.... The same with the Ashdod of the Philistines, famous for the temple of Dagon, 1 Samuel 5:1 where the Septuagint call it Azotus, as here: and so it is called in the Apocrypha: "Howbeit all the hindmost of them were slain with the sword: for they pursued them unto Gazera, and unto the plains of Idumea, and Azotus, and Jamnia, so that there were slain of them upon a three thousand men.'' (1Mac 4:15) "Whereof when Apollonius heard, he took three thousand horsemen, with a great host of footmen, and went to Azotus as one that journeyed, and therewithal drew him forth into the plain. because he had a great number of horsemen, in whom he put his trust.'' (1Mac 10:77) "But Jonathan set fire on Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire.'' (1Mac 10:84) "And when he came near to Azotus, they shewed him the temple of Dagon that was burnt, and Azotus and the suburbs thereof that were destroyed, and the bodies that were cast abroad and them that he had burnt in the battle; for they had made heaps of them by the way where he should pass.'' (1Mac 11:4) where mention is made of Beth Dagon, and the idol's temple in it; and by Herodotus (p), Pliny (q), and Ptolomy (r); and it is now called Palmis, according to R. Benjamin (s); it was about fifty four miles from Jerusalem, and two hundred and seventy furlongs, Or four and thirty miles (t) from Gaza: and passing through; or, as he passed along through that and other places: he preached in all the cities; that lay in his way; which shows his zeal and diligence: till he came to Caesarea; not Caesarea Philippi, Matthew 16:13 but that which was before called Strato's tower, and was rebuilt by Herod, and called Caesarea, in honour of Augustus Caesar (u); and not by Caesar himself, as R. Benjamin says (w): it was six hundred furlongs, or seventy five miles from Jerusalem (x), This place was famous for Jewish Rabbins, and their schools of learning; frequent mention is made of , "the Rabbins of Caesarea" (y); here Philip seems to have stopped, and stayed awhile. (p) L. 2. c. 157. (q) L. 5. c. 13. (r) L. 5. c. 16. (s) Itinerar. p. 51. (t) Diodor. Sicul. l. 19. c. 95. (u) Joseph. de Bello Jud. l. 1. c. 7. sect. 8. & c. 21. sect. 5. 7. (w) ltinerar. p. 37. (x) Joseph. de Bello Jud. l. 1. c. 3. sect. 5. & Antiqu. l. 13. c. 19. (y) T. Hieros. Challa, fol. 57. 2. & passim.

We found mention made of Saul twice or thrice in the story of Stephen, for the sacred penman longed to come to his story; and now we are come to it, not quite taking leave of Peter but from henceforward being mostly taken up with Paul the apostle of the Gentiles, as Peter was of the circumcision. His name in Hebrew was Saul - desired, though as remarkably little in stature as his namesake king Saul was tall and stately; one of the ancients calls him, Homo tricubitalis - but four feet and a half in height; his Roman name which he went by among the citizens of Rome was Paul - little. He was born in Tarsus, a city of Cilicia, a free city of the Romans, and himself a freeman of that city. His father and mother were both native Jews; therefore he calls himself a Hebrew of the Hebrews; he was of the tribe of Benjamin, which adhered to Judah. His education was in the schools of Tarsus first, which was a little Athens for learning; there he acquainted himself with the philosophy and poetry of the Greeks. Thence he was sent to the university at Jerusalem, to study divinity and the Jewish law. His tutor was Gamaliel, an eminent Pharisee. He had extraordinary natural parts, and improved mightily in learning. He had likewise a handicraft trade (being bred to tent-making), which was common with those among the Jews who were bred scholars (as Dr. Lightfoot saith), for the earning of their maintenance, and the avoiding of idleness. This is the young man on whom the grace of God wrought this mighty change here recorded, about a year after the ascension of Christ, or little more. We are here told, I. How bad he was, how very bad, before his conversion; just before he was an inveterate enemy to Christianity, did his utmost to root it out, by persecuting all that embraced it. In other respects he was well enough, as touching the righteousness which is of the law, blameless, a man of no ill morals, but a blasphemer of Christ, a persecutor of Christians, and injurious to both, Ti1 1:13. And so ill informed was his conscience that he thought he ought to do what he did against the name of Christ (Act 26:9) and that he did God service in it, as was foretold, Joh 16:2. Here we have, 1. His general enmity and rage against the Christian religion (Act 9:1): He yet breathed out threatenings and slaughter against the disciples of the Lord. The persons persecuted were the disciples of the Lord; because they were so, under that character he hated and persecuted them. The matter of the persecution was threatenings and slaughter. There is persecution in threatenings (Act 4:17, Act 4:21); they terrify and break the spirit: and though we say, Threatened folks live long, yet those whom Saul threatened, if he prevailed not thereby to frighten them from Christ, he slew them, he persecuted them to death, Act 22:4. His breathing out threatenings and slaughter intimates that it was natural to him, and his constant business. He even breathed in this as in his element. He breathed it out with heat and vehemence; his very breath, like that of some venomous creatures, was pestilential. He breathed death to the Christians, wherever he came; he puffed at them in his pride (Psa 12:4, Psa 12:5), spit his venom at them in his rage. Saul yet breathing thus intimates, (1.) That he still persisted in it; not satisfied with the blood of those he had slain, he still cries, Give, give. (2.) That he should shortly be of another mine; as yet he breathes out threatenings and slaughter, but he has not long to live such a life as this, that breath will be stopped shortly. 2. His particular design upon the Christians at Damascus; thither was the gospel now lately carried by those that fled from the persecution at Stephen's death, and thought to be safe and quiet there, and were connived at by those in power there: but Saul cannot be easy if he knows a Christian is quiet; and therefore, hearing that the Christians in Damascus were so, he resolves to give them disturbance. In order to this, he applies to the high priest for a commission (Act 9:1) to go to Damascus, Act 9:2. The high priest needed not to be stirred up to persecute the Christians, he was forward enough to do it; but it seems the young persecutor drove more furiously than the old one. Leaders in sin are the worst of sinners; and the proselytes which the scribes and Pharisees make often prove seven times more the children of hell than themselves. He saith (Act 22:5) that this commission was had from the whole estate of the elders: and proud enough this furious bigot was to have a commission directed to him, with the seal of the great sanhedrim affixed to it. Now the commission was to empower him to enquire among the synagogues, or congregations, of the Jews that were at Damascus, whether there were any that belonged to them that inclined to favour this new sect or heresy, that believed in Christ; and if he found any such, whether men or women, to bring them up prisoners to Jerusalem, to be proceeded against according to law by the great council there. Observe, (1.) The Christians are here said to be those of this way; those of the way, so it is in the original. Perhaps the Christians sometimes called themselves so, from Christ the Way; or, because they looked on themselves as but in the way, and not yet at home; or, the enemies thus represented it as a way by itself, a by-way, a party, a faction. (2.) The high priest and sanhedrim claimed a power over the Jews in all countries, and had a deference paid to their authority in matters of religion, by all their synagogues, even those that were not of the jurisdiction of the civil government of the Jewish nation. And such a sovereignty the Roman pontiff now claims as the Jewish pontiff then did, though he has not so much to show for it. (3.) By this commission, all that worshipped God in the way that they called heresy, though agreeing exactly with the original institutes even of the Jewish church, whether they were men or women, were to be prosecuted. Even the weaker sex, who in a case of this nature might deserve excuse, or at least compassion, shall find neither with Saul any more than they do with the popish persecutors. (4.) He was ordered to bring them all bound to Jerusalem as criminals of the first magnitude, which, as it would be the more likely to terrify them, so it would be to magnify Saul, as having the command of the forces that were to carry them up, and opportunity of breathing out threatenings and slaughter. Thus was Saul employed when the grace of God wrought that great change in him. Let not us then despair of renewing grace for the conversion of the greatest sinners, nor let such despair of the pardoning mercy of God for the greatest sin; for Paul himself obtained mercy, that he might be a monument, Ti1 1:13. II. How suddenly and strangely a blessed change was wrought in him, not in the use of any ordinary means, but by miracles. The conversion of Paul is one of the wonders of the church. Here is, 1. The place and time of it: As he journeyed, he came near to Damascus; and there, Christ met with him. (1.) He was in the way, travelling upon his journey; not in the temple, nor in the synagogue, nor in the meeting of the Christians, but by the way. The work of conversion is not tied to the church, though ordinarily public administrations are made use of. Some are reclaimed in slumberings on the bed (Job 33:15-17), and some in travelling upon the road alone: Thoughts are as free, and there is as good an opportunity of communing with our own hearts there, as upon the bed; and there the Spirit may set in with us, for that wind blows where it listeth. Some observe that Saul was spoken to abroad in the open air that there might be no suspicion of imposture, nor of a trick put upon him in it. (2.) He was near Damascus, almost at his journey's end, ready to enter the city, the chief city of Syria. Some observe that he who was to be the apostle of the Gentiles was converted to the faith of Christ in a Gentile country. Damascus had been infamous for persecuting God's people formerly - they threshed Gilead with threshing instruments of iron (Amo 1:3), and now it was likely to be so again. (3.) He was in a wicked way, pursuing his design against the Christians at Damascus, and pleasing himself with the thought that he should devour this new-born child of Christianity there. Note, Sometimes the grace of God works upon sinners when they are at the worst, and hotly engaged in the most desperate sinful pursuits, which is much for the glory both of God's pity and of his power. (4.) The cruel edict and decree he had with him drew near to be put in execution; and now it was happily prevented, which may be considered, [1.] As a great kindness to the poor saints at Damascus, who had notice of his coming, as appears by what Ananias said (Act 9:13, Act 9:14), and were apprehensive of their danger from him, and trembled as poor lambs at the approach of a ravening wolf; Saul's conversion was their security for the present. Christ has many ways of delivering the godly out of temptation, and sometimes does it by a change wrought in their persecutors, either restraining their wrathful spirits (Psa 76:10) and mollifying them for a time, as the Old Testament Saul, who relented towards David more than once (Sa1 24:16; Sa1 26:21), or renewing their spirits, and fixing upon them durable impressions, as upon the New Testament Saul here. [2.] It was also a very great mercy to Saul himself to be hindered from executing his wicked design, in which if he had now proceeded, perhaps it had been the filling up of the measure of his iniquity. Note, It is to be valued as a signal token of the divine favour if God, either by the inward operations of his grace or the outward occurrences of his providence, prevent us from prosecuting and executing a sinful purpose, Sa1 25:32. 2. The appearance of Christ to him in his glory. Here it is only said that there shone round about him a light from heaven; but it appears from what follows (Act 9:17) that the Lord Jesus was in this light, and appeared to him by the way. He saw that just One (Act 22:14), and see Act 26:13. Whether he saw him at a distance, as Stephen saw him, in the heavens, or nearer in the air, is not certain. It is not inconsistent with what is said of the heavens receiving Christ till the end of time (Act 3:21) to suppose that he did, upon such an extraordinary occasion as this, make a personal visit, but a very short one, to this lower world; it was necessary to Paul's being an apostle that he should see the Lord, and so he did, Co1 9:1; Co1 15:8. (1.) This light shone upon him suddenly - exaiphnēs, when Paul never thought of any such thing, and without any previous warning. Christ's manifestations of himself to poor souls are many times sudden and very surprising, and he anticipates them with the blessings of his goodness. This the disciples that Christ called to himself found. Or ever I was aware, Sol 6:12. (2.) It was a light from Heaven, the fountain of light, from the God of heaven, the Father of lights. It was a light above the brightness of the sun (Act 26:13), for it was visible at mid-day, and outshone the sun in his meridian strength and lustre, Isa 24:23. (3.) It shone round about him, not in his face only, but on every side of him; let him turn which way he will, he finds himself surrounded with the discoveries of it. And this was designed not only to startle him, and awaken his attention (for well may he expect to hear when he is thus made to see something very extraordinary), but to signify the enlightening of his understanding with the knowledge of Christ. The devil comes to the soul in darkness; by this he gets and keeps possession of it. But Christ comes to the soul in light, for he is himself the light of the world, bright and glorious to us, as light. The first thing in this new creation, as in that of the world, is light, Co2 4:6. Hence all Christians are said to be childr…

Acts 9:1-5 1. And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the highest priest, 2. Required epistles of him to Damascus unto the synagogues, that if he should find any of this sect, whether they were men or women, he might carry them bound to Jerusalem. 3. And as he was in the way, it happened that he drew near to Damascus: and suddenly there shined a light about him from heaven: 4. And falling flat to the ground, he heard a voice saying to him, Saul, Saul, why persecutest thou me? 5. And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against pricks. 1. And Saul. Luke setteth down in this place a noble history, and a history full well worthy to be remembered, concerning the conversion of Paul; after what sort the Lord did not only bring him under, and make him subject to his commandment, when he raged like an untamed beast but also how he made him another and a new man. But because Luke setteth down all things in order as in a famous work of God, it shall be more convenient to follow his text, [context,] that all may come in order whatsoever is worth the noting. When as he saith, that he breathed out threatenings and slaughter as yet, his meaning is, that after that his hands were once imbued with innocent blood, he proceeded in like cruelty, and was always a furious and bloody enemy to the Church, after that he had once made that entrance [569] whereof mention is made in the death of Stephen. For which cause it was the more incredible that he could be so suddenly tamed. And whereas such a cruel wolf was not only turned into a sheep, but did also put on the nature of a shepherd, the wonderful hand of God did show itself therein manifestly. 2. And Luke describeth therewithal that he was furnished with weapons and power to do hurt, when as he saith that he had obtained letters of the highest priest, that he might bring all those bound to Jerusalem whom he should find professing the name of Christ. There is mention made of women, that it may the better appear how desirous he was to shed blood who had no respect of sex whom even armed enemies are wont to spare in the heat of war. Therefore he setteth forth before us a fierce and cruel beast who had not only liberty given him to rage, but had also his power increased to devour and destroy godly men, as if a madman had a sword put into his hand. Whereas I have translated it sect, Luke hath way, which metaphor is common enough in the Scriptures. Therefore Paul's purpose was quite to put out the name of Christ by destroying all the godly cruelly. 3. As he was in the way. In craving epistles of the high priest, he ran headlong against Christ willingly; and now he is enforced to obey whether he will or no. This is surely the most excellent mercy of God, in that that man is reclaimed unto salvation contrary to the purpose of his mind, whom so great a heat carried headlong into destruction. Whereas the Lord suffereth him to receive letters, and to come near to the city; (whereby we see how well he knoweth the very instants of times to do everything in due time; [570] ) he could have prevented him sooner, if it had seemed good to him so to do, that he might deliver the godly from fear and carelessness. [571] But he setteth out his benefits more thereby, in that he tieth the jaws of the greedy wolf, even when he was ready to enter the sheepfold. Also we know that men's stubbornness increaseth more and more by going forward. Wherefore the conversion of Paul was so much the harder, forasmuch as he was already made more obstinate by continuing his fury. Shined about him. Because it was no easy matter to pull down [572] so great pride to break such a lofty courage, to pacify such a blind heat of wicked zeal, and, finally, to bridle a most unbridled beast, Christ must needs have showed some sign of his majesty, whereby Paul might perceive that he had to do with God himself, and not with any mortal man;. although there were some respect had of humbling him, (because he was unworthy to have Christ,) to accustom him by and by to obey, by laying upon his neck the meek and sweet yoke of his Spirit. And he was scarce capable of so great gentleness, until his cruelty might be broken. [573] Man's sense cannot comprehend the Divine glory of Christ as it is; but as God did oftentimes put upon him forms wherein he did show himself, so Christ did now declare and make manifest his divinity to Paul, and showed some token of his presence, that he might thereby terrify Paul. For although the godly be afraid and tremble at the seeing of God, yet it must needs be that Paul was far more afraid when as he perceived that the divine power of Christ was set full against him. 4. And therefore Luke saith that he fell to the ground. For what other thing can befall man, but that he must lie prostrate and be, as it were, brought to nothing, when he is overwhelmed with the present feeling of God's glory? And this was the first beginning of the bringing down of Paul, that he might become apt to hear the voice of Christ, which he had despised so long as he sat haughtily upon his horse. Saul, Saul! Luke compared the light which shined round about Paul to lightning, though I do not doubt but that lightnings did fly in the air. And this voice, which Christ did send out to beat down his pride, may full well be called a lightning or thunderbolt, because it did not only strike him, and make him astonished, but did quite kill him, so that he was now as nobody with himself, who did so much please himself before and did challenge to himself authority to put the gospel to flight. Luke putteth down his name in Hebrew in this place, Saul, Saul! because he repeateth the words of Christ, who spake unto him, undoubtedly, according to the common custom of the country. 5. Who art thou, Lord? We have Paul now somewhat tamed, but he is not yet Christ's disciple. Pride is corrected in him, and his fury is brought down. But he is not yet so thoroughly healed that he obeyeth Christ; he is only ready to receive commandments, who was before a blasphemer. Therefore, this is the question of a man that is afraid, and thrown down with amazedness. For why doth he not know, by so many signs of God's presence, that it is God that speaketh? Therefore that voice proceeded from a panting and doubtful mind; therefore, Christ driveth him nigher unto repentance, When he addeth, I am Jesus, let us remember that that voice sounded from heaven. Therefore it ought to have pierced the mind of Paul when he considered that he had made war against God hitherto. It ought to have brought him by and by to true submission, when he considered that he should not escape scot free, if he should continue rebellious against him whose hand he could not escape. This place containeth a most profitable doctrine, and the profit thereof is made manifold, for Christ showeth what great account he maketh of his gospel, when he pronounceth that it is his cause, from which he will not be separated. Therefore he can no more refuse to defend the same than he can deny himself. Secondly, the godly may gather great comfort by this, in that they hear that the Son of God is partner with them of the cross, when as they suffer and labor for the testimony of the gospel, and that he doth, as it were, put under his shoulders, that he may bear some part of the burden. For it is not for nothing that he saith that he suffereth in our person; but he will have us to be assuredly persuaded of this, that he suffereth together with us, [574] as if the enemies of the gospel should wound us through his side. Wherefore Paul saith, that that is wanting in the sufferings of Christ what persecutions soever the faithful suffer at this day for the defense of the gospel, (Colossians 1:24.) Furthermore, this consolation tendeth not only to that end to comfort us, that it may not be troublesome to us to suffer with our Head, but that we may hope that he will revenge our miseries, who crieth out of heaven that all that which we suffer is common to him as well as to us. Lastly, we gather hereby what horrible judgment is prepared for the persecutors of the Church, who like giants besiege the very heaven, and shake their darts, which shall pierce [575] their own head by and by; yea, by troubling the heavens, they provoke the thunderbolt of God's wrath against themselves. Also, we are all taught generally, that no man run against Christ by hurting his brother unjustly, and specially, that no man resist the truth rashly and with a blind madness, under color of zeal. It is hard for thee. This is a proverbial sentence, taken from oxen or horses, which, when they are pricked with goads, do themselves no good by kicking, save only that they double the evil by causing the prick to go farther into their skins. Christ applieth this similitude unto himself very fitly, because men shall bring upon themselves a double evil, by striving against him, who must of necessity be subject to his will and pleasure, will they nill they. Those which submit themselves willingly to Christ are so far from feeling any pricking at his hands, that they have in him a ready remedy for all wounds; but all the wicked, who endeavor to cast out their poisoned stings against him, shall at length perceive that they are asses and oxen, subject to the prick. So that he is unto the godly a foundation whereon they rest, but unto the reprobate who stumble at him, a stone which with his [its] hardness grindeth them to powder. And although we speak here of the enemies of the gospel, yet this admonition may reach farther, to wit, that we do not think that we shall get any thing by biting the bridle so often as we have any thing to do with God, but that being like to gentle horses, we suffer ourselves meekly to be turned about and guided by his hand. And if he spur us at any time, let us be made more ready to obey by his pricks, lest that befall us which is said in the Psalm, That the jaws of untamed horses and mules are tied and kept in with a hard bit, lest they leap upon us, etc. In this history we have a universal figure of that grace which the Lord showeth forth daily in calling us all. All men do not set themselves so violently against the gospel; yet, nevertheless, both pride and also rebellion against God are naturally engendered in all men. We are all wicked and cruel naturally; therefore, in that we are turned to God, that cometh to pass by the wonderful and secret power of God, contrary to nature. The Papists also ascribe the praise of our turning unto God to the grace of God; yet only in part, because they imagine that we work together. But when as the Lord doth mortify our flesh, he subdueth us and bringeth us under, as he did Paul. Neither is our will one hair readier to obey than was Paul's, until such time as the pride of our heart be beaten down, and he have made us not only flexible but also willing to obey and follow. Therefore, such is the beginning of our conversion, that the Lord seeketh us of his own accord, when we wander and go astray, though he be not called and sought; that he changeth the stubborn affections of our heart, to the end he may have us to be apt to be taught. Furthermore, this history is of great importance to confirm Paul's doctrine. If Paul had always been one of Christ's disciples, wicked and froward men might extenuate the weight of the testimony which he giveth of his Master. If he should have showed himself to be easy to be entreated, and gentle at the first, we should see nothing but that which is proper to man. But when as a deadly enemy to Christ, rebellious against the gospel, puffed up with the confidence which he reposed in his wisdom, inflamed with hatred of the true faith, blinded with hypocrisy, wholly set upon the overthrowing of the truth, [he] is suddenly changed into a new man, after an unwonted manner, and of a wolf is not only turned int…

Acts 9:6-9 6. And he trembling and fearing said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, where it shall be told thee what thou must do. 7. And the men which accompanied him in his journey stood amazed, hearing indeed a voice, and seeing no man. 8. And when Saul was risen from the ground, when his eyes were opened he saw no man; but they led him by the hand, and brought him to Damascus. 9. And he was three days without sight, neither eating nor drinking. 6. The fruit of that reprehension followeth, wherewith we have said it was requisite that Paul should have been sore shaken, that his hardness might be broken. For now he offereth himself as ready to do whatsoever he should command him, whom of late he despised. For when he asketh what Christ would have him do, he granteth him authority and power. Even the very reprobate are also terrified with the threatening of God, so that they are compelled to reverence him, and to submit themselves unto his will and pleasure; yet, nevertheless, they cease not to fret and to foster stubbornness within. But as God humbled Paul, so he wrought effectually in his heart. For it came not to pass by any goodness of nature, that Paul did more willingly submit himself to God than Pharaoh, (Exodus 7:13;) but because, being like to an anvil, [Pharaoh] did, with his hardness, beat back the whips of God wherewith he was to be brought under, (even as it had been the strokes of a hammer;) but the heart of Paul was suddenly made a fleshy heart of a stony heart, after that it received softness from the Spirit of God; which softness it had not naturally. The same thing do we also try [experience] daily in ourselves. He reproveth us by his word; he threateneth and terrifieth us; he addeth also light correction, and prepareth us divers ways unto subjection. But all these helps shall never cause any man to bring forth good fruit, unless the Spirit of God do mollify his heart within. And the Lord said unto him. After that Paul had put his stiff neck under the yoke of Christ, he is now governed by his hand. For doubtless the Lord doth not so bring us into the way, that he leaveth us either before we begin our course, or in the midst thereof; but he bringeth us unto the very mark by little and little. Luke depainteth out unto us in this place this continual course of God's governance. For He taketh him afterward unto himself to be taught whom He hath made apt to be taught. Neither doth that any whit hinder that he useth man's ministry ill this point. Because the authority and power remaineth nevertheless in him, howsoever he accomplish his work by man; though it may seem an absurd thing that Christ, who is the Eternal Wisdom of God, doth send a scholar (who was ready to hear, and did gape after instruction) unto another [576] man, that he might learn. But I answer, that that was done not without cause. For the Lord meant by this means to prove Paul's modesty, when he sendeth him to one of his scholars to be taught; as if he himself would not vouchsafe as yet to speak unto him familiarly, but sendeth him to his servants whom he did of late both so proudly contemn and so cruelly persecute. And we are also taught humility under his person. For if Christ made Paul subject to the teaching of a common disciple, which of us can grudge to hear any teacher, so that he be appointed by Christ, that is, he declare himself to be his minister in deed? Therefore, whereas Paul is sent to Ananias, let us know that that is done to adorn the ministry of the Church. This is assuredly no small honor whereunto it pleaseth God to exalt mankind, when as he chooseth our brethren from amongst us to be interpreters of his will; when as he causeth his holy oracles to sound in the mouth of man, which is naturally given to lying and vanity. But the unthankfulness of the world betrayeth itself again herein, that no man can abide to hear when God speaketh by the mouth of man. All men could desire to have angels come flying unto them, or that heaven should be now and then cut asunder, and that the visible glory of God should come thence. Forasmuch as this preposterous curiosity springeth from pride and wicked contempt of the Word, it setteth open a gate to many dotings, and breaketh the bond of mutual consent among the faithful. Therefore the Lord doth testify, that it pleaseth him that we should be taught by men, and confirmeth the order set down by himself. And to this purpose serve these titles, "He which heareth you heareth me," (Luke 10:16;) that he may cause his word to be reverenced as it ought. It shall be told thee. Christ putteth Ananias in his place by these words, as touching the office of teaching; not because he resigneth his authority to him, but because he shall be a faithful minister, and a sincere preacher of the gospel. Therefore we must always use this moderation, that we hear God alone in Christ, and Christ himself alone, yet as he speaketh by his ministers. And these two vices must be avoided, that the ministers be not proud, under color of such a precious function, or that their base condition impair no whit of the dignity of heavenly wisdom. 7. And the men. He speaketh now briefly of the companions of Paul, that they were witnesses of the vision. Yet it seemeth that this narration doth not in all points agree with that of Paul, which we shall see in the 22nd chapter, (Acts 22:9.) For he will say there, that his companions were terrified with the light, but they heard no voice. Some there be who think that it was a fault, [577] and that through ignorance of the writer [578] the negation is placed out of its right place. I think that it is no hard matter to answer it; because it may be that they heard the sound of the voice, yet did they not discern either who it was that spake, or what was spoken. "They heard not," saith he, "the voice of him that spake with me." Surely this is the meaning of these words, that he alone knew the speech of Christ. It followeth not thereupon, but that the rest might have heard a dark and doubtful voice. Whereas Luke saith in this place that there was a voice heard, and no man seen, his meaning is, that the voice proceeded from no man, but that it was uttered by God. Therefore, to the end the miracle may carry the greater credit, Paul's companions see a light like to lightning; they see Paul lie prostrate; a voice they hear (though not distinctly [579] ) sounding from heaven; and yet, nevertheless, Paul alone is taught what he must do. 8. He was raised up from the earth. Luke addeth now, that he was taken with so great fear that he could not rise of himself; and not that only, but he was also blind for a time, that he might forget his former wit and wiliness. [580] When as he saith, that after that his eyes were opened, he saw not, it seemeth that it doth not agree with the other words which shall follow by and by, that his eyes were covered, as it were, with scales; but the meaning of this place is, that he was blind indeed, and deprived of his sight for that three days; because when he opened his eyes he saw nothing. 9. Whereas he saith, that he neither ate nor drank for the space of three days, that is to be counted a part of the miracle. For although the men of the east country endure hunger better than we, yet we do not read that any did fast three days, save only those who had want of victual, or who were constrained by some greater necessity. Therefore we gather that Paul was wonderfully afraid, [581] seeing that being, as it were, dead, he tasted no meat for three days. Footnotes: [576] "Suspensum allo," in suspense, elsewhere. [577] "Esse mendum," that there is a mistake. [578] "Librarii," the copyist. [579] "Articulate," articulately. [580] "Acumen," acumen. [581] "Expavefactum," terrified.

desired . . . letters--of authorization. to Damascus--the capital of Syria and the great highway between eastern and western Asia, about one hundred thirty miles northeast of Jerusalem; the most ancient city perhaps in the world, and lying in the center of a verdant and inexhaustible paradise. It abounded (as appears from JOSEPHUS, Wars of the Jews, 2.20,2) with Jews, and with Gentile proselytes to the Jewish faith. Thither the Gospel had penetrated; and Saul, flushed with past successes, undertakes to crush it out. that if he found any of this way, whether men or women--Thrice are women specified as objects of his cruelty, as an aggravated feature of it (Act 8:3; Act 22:4; and here).

he came near Damascus--so Act 22:6. Tradition points to a bridge near the city as the spot referred to. Events which are the turning points in one's history so imprint themselves upon the memory that circumstances the most trifling in themselves acquire by connection with them something of their importance, and are recalled with inexpressible interest. suddenly--At what time of day, it is not said; for artless simplicity reigns here. But he himself emphatically states, in one of his narratives, that it was "about noon" (Act 22:6), and in the other, "at midday" (Act 26:13), when there could be no deception. there shined round about him a light from heaven--"a great light (he himself says) above the brightness of the sun," then shining in its full strength.

he fell to the earth--and his companions with him (Act 26:14), who "saw the light" (Act 22:9). and heard a voice saying unto him--"in the Hebrew tongue" (Act 26:14). Saul, Saul--a reduplication full of tenderness [DE WETTE]. Though his name was soon changed into "Paul," we find him, in both his own narratives of the scene, after the lapse of so many years, retaining the original form, as not daring to alter, in the smallest detail, the overpowering words addressed to him. why persecutest thou me?--No language can express the affecting character of this question, addressed from the right hand of the Majesty on high to an infuriated, persecuting mortal. (See Mat 25:45, and that whole judgment scene).

Who art thou, Lord?--"Jesus knew Saul ere Saul knew Jesus" [BENGEL]. The term "Lord" here is an indefinite term of respect for some unknown but august speaker. That Saul saw as well as heard this glorious Speaker, is expressly said by Ananias (Act 9:17; Act 22:14), by Barnabas (Act 9:27), and by himself (Act 26:16); and in claiming apostleship, he explicitly states that he had "seen the Lord" (Co1 9:1; Co1 15:8), which can refer only to this scene. I am Jesus whom thou persecutest--The "I" and "thou" here are touchingly emphatic in the original; while the term "JESUS" is purposely chosen, to convey to him the thrilling information that the hated name which he sought to hunt down--"the Nazarene," as it is in Act 22:8 --was now speaking to him from the skies, "crowned with glory and honor" (see Act 26:9). It is hard for thee to kick against the pricks--The metaphor of an ox, only driving the goad deeper by kicking against it, is a classic one, and here forcibly expresses, not only the vanity of all his measures for crushing the Gospel, but the deeper wound which every such effort inflicted upon himself.

And he, trembling and astonished, said, Lord, what wilt thou have me to do? And the Lord said--(The most ancient manuscripts and versions of the New Testament lack all these words here [including the last clause of Act 9:5]; but they occur in Act 26:14 and Act 22:10, from which they appear to have been inserted here). The question, "What shall I do, Lord?" or, "Lord, what wilt Thou have me to do?" indicates a state of mind singularly interesting (see on Act 2:37). Its elements seem to be these: (1) Resistless conviction that "Jesus whom he persecuted," now speaking to him, was "Christ the Lord." (See on Gal 1:15-16). (2) As a consequence of this, that not only all his religious views, but his whole religious character, had been an entire mistake; that he was up to that moment fundamentally and wholly wrong. (3) That though his whole future was now a blank, he had absolute confidence in Him who had so tenderly arrested him in his blind career, and was ready both to take in all His teaching and to carry out all His directions. (For more, see on Act 9:9). Arise, and go into the city, and it shall be told thee, &c.--See on Act 8:26-28.

the men . . . stood speechless--This may mean merely that they remained so; but if the standing posture be intended, we have only to suppose that though at first they "all fell to the earth" (Act 26:14), they arose of their own accord while Saul yet lay prostrate. hearing a--rather "the" voice--Paul himself says, "they heard not the voice of Him that spake to me" (Act 22:9). But just as "the people that stood by heard" the voice that saluted our Lord with recorded words of consolation and assurance, and yet heard not the articulate words, but thought "it thundered" or that some "angel spake to Him" (Joh 12:28-29) --so these men heard the voice that spake to Saul, but heard not the articulate words. Apparent discrepancies like these, in the different narratives of the same scene in one and the same book of Acts, furnish the strongest confirmation both of the facts themselves and of the book which records them.

Saul arose . . . and when his eyes were opened, he saw no man--after beholding the Lord, since he "could not see for the glory of that light" (Act 22:11), he had involuntarily closed his eyes to protect them from the glare; and on opening them again he found his vision gone. "It is not said, however, that he was blind, for it was no punishment" [BENGEL].

And he was three days without sight, and neither did eat nor drink--that is, according to the Hebrew mode of computation: he took no food during the remainder of that day, the entire day following, and so much of the subsequent day as elapsed before the visit of Ananias. Such a period of entire abstinence from food, in that state of mental absorption and revolution into which he had been so suddenly thrown, is in perfect harmony with known laws and numerous facts. But what three days those must have been! "Only one other space of three days' duration can be mentioned of equal importance in the history of the world" [HOWSON]. Since Jesus had been revealed not only to his eyes but to his soul (see on Gal 1:15-16), the double conviction must have immediately flashed upon him, that his whole reading of the Old Testament hitherto had been wrong, and that the system of legal righteousness in which he had, up to that moment, rested and prided himself was false and fatal. What materials these for spiritual exercise during those three days of total darkness, fasting, and solitude! On the one hand, what self-condemnation, what anguish, what death of legal hope, what difficulty in believing that in such a case there could be hope at all; on the other hand, what heartbreaking admiration of the grace that had "pulled him out of the fire," what resistless conviction that there must be a purpose of love in it, and what tender expectation of being yet honored, as a chosen vessel, to declare what the Lord had done for his soul, and to spread abroad the savor of that Name which he had so wickedly, though ignorantly, sought to destroy--must have struggled in his breast during those memorable days! Is it too much to say that all that profound insight into the Old Testament, that comprehensive grasp of the principles of the divine economy, that penetrating spirituality, that vivid apprehension of man's lost state, and those glowing views of the perfection and glory of the divine remedy, that beautiful ideal of the loftiness and the lowliness of the Christian character, that large philanthropy and burning zeal to spend and be spent through all his future life for Christ, which distinguish the writings of this chiefest of the apostles and greatest of men, were all quickened into life during those three successive days?

And Saul yet breathing out threatenings and slaughter,.... The historian having given an account of the dispersion of all the preachers of the Gospel at Jerusalem, excepting the apostles, and of their success in other parts, especially of Philip's, returns to the history of Saul; who, not satisfied with the murder of Stephen, and with the havoc he made of the church at Jerusalem, haling them out of their houses to prison, continued not only to threaten them with confiscation of goods and imprisonment, but with death itself. The phrase here used is an Hebraism; so in Psalm 27:12 , "one that breathes out violence", or cruelty; and this shows the inward disposition of his mind, the rage, wrath, malice, envy, and blood thirstiness he was full of; and is observed to illustrate the riches of divine grace in his conversion. And wonderful it is, that that same mouth which breathed out destruction and death to the followers of Christ, should afterwards publish and proclaim the Gospel of the grace of God; that he whose mouth was full of cursing and bitterness, should hereafter, and so very quickly, come forth in the fulness of the blessing of the Gospel of Christ. And this rage of his, who now ravened as a wolf, as was foretold of Benjamin, of which tribe he was, was against the lambs of Christ, and the sheep of his fold: against the disciples of the Lord; not against wicked men, murderers, and thieves, and other evildoers, but against the harmless and innocent followers of Jesus, and which was an aggravation of his cruelty: and being thus heated, and full of wrath, he went unto the high priest; Annas or Caiaphas, who, notwithstanding the Jews were under the Roman government, had great authority to punish persons with stripes and death itself, who acted contrary to their law.

And desired of him letters to Damascus,.... Damascus was the head or metropolis of Syria, Isaiah 7:8 And so Pliny (z) calls it Damascus of Syria: it was a very ancient city; it was in the times of Abraham; his servant Eliezer is said to be of it, Genesis 15:2 and some say it was built by him the said Eliezer; though Josephus (a) makes Uz, a grandson of Shem, to be the founder of it; whose surname is conjectured, by some, to be Dimshak, seeing that and Uz differ not in sense: and Justin says (b), it had its name from Damascus, the king of it, in honour of whom the Syrians made a temple of the sepulchre of his wife Arathis, and her a goddess; after Damascus, he says, Azelus, then Azores, Abraham, and Israel were kings of it. Some think it has its name from blood, and that it signifies a "sack" or bag, or, as Jerom explains, a cup of blood (c), or one that drinks blood; who says, it is a true tradition, that the field in which Abel was killed by Cain, was in Damascus (d): but it seems rather to be so called from the redness of the earth about it; for some very good writers affirm, that the earth in the fields of Damascus is like wax tinged with red lead; so if it be read Dammesek, as it commonly is, in the Arabic language, "Damma" signifies to tinge, and "Meshko" is used for "red earth"; or if "Dummesek", as it is in 2 Kings 16:10, "Daumo", in the same language, is "permanent", what always abides, and "Meshko", as before, "red earth", and so "Dummesek" is never failing red earth; or if it be Darmesek", as in 1 Chronicles 18:5 the same with Darmsuk", it may be observed, that the Syrians call red earth "Doro sumoko": so that, upon the whole, this seems to be the best etymology of the word (e), and the rise of the name of this famous city, which Justin calls the most noble city of Syria. It is said (f) to be an hundred and sixty miles from Jerusalem. Here might be many Christians before, and others might flee hither upon this persecution; and Saul, not content with driving them from their native place, persecuted them, as he himself says, to strange cities: and that he might do this with safety to himself, and with the greater force and cruelty to them, he got letters from the high priest, and sanhedrim, at Jerusalem; either recommending him to the Jews at Damascus, and exhorting them to assist him in what he came about; or empowering him to act under his authority, or both: and these were directed to be delivered to the synagogues; to the rulers of them; for the Jews being numerous in this place, they had more synagogues than one. Josephus says (g), that under Nero the inhabitants of Damascus killed ten thousand Jews in their own city: and Benjamin Tudelensis (h) in his time says, there were about three thousand Jews (Pharisees), besides two hundred Karaites (or Scripturarians), and four hundred Samaritans, who lived in peace together. Now to these synagogues, and the chief men of them, was Saul recommended for assistance and direction, that if he found any of this way; of thinking; that were of this sect of religion, and either professed to believe, or preach, that Jesus of Nazareth was the Messiah: whether they were men or women; without any fear of one, or mercy to the other: he might bring them bound to Jerusalem; to be examined and punished by the sanhedrim there, as they should think fit; and for this purpose he must take with him a considerable number of men; and that he had men with him is certain from Acts 9:7. (z) L. 36. c. 8. (a) Antiqu. l. 1. c. 6. sect. 5. (b) Ex Trogo, l. 36. c. 2.((c) De Nominibus Hebraicis, fol. 97. F. & 101. K. (d) Comment. in Ezekiel 27.18. (e) Vid. Hiller. Onomasticum, p. 114, 115, 419, 793. (f) Bunting's Itinerar. p. 394. (g) De Bello Jud. l. 2. c. 20. sect. 2.((h) ltinerar. p. 56, 57.

And as he journeyed, he came near Damascus,.... Some say it was a mile from Damascus: though, no mention is made of his obtaining letters from the high priest, only of his desiring them; yet there is no doubt but they were granted him; the design of the historian, under a divine direction, being to give an account of the temper and disposition of Saul; and he having got them, set out on his journey in high spirits, and proceeded on with the same wicked intentions, till he came near the city; where he designed to open and show his commission, and execute his wrathful purposes; but he is not suffered to go into the city with such a Spirit: and suddenly there shined round about him a light from heaven; which exceeded the light and brightness of the sun, for it was at midday, Acts 26:13 and so the Ethiopic version here inserts this clause, "and it was noon time"; which circumstance shows that the light was very extraordinary; and it was an emblem of that inward and spiritual light which was now quickly communicated to him, light being the first thing in the new, as in the old creation; and of that Gospel light he was hereafter to spread in the world.

And he fell to the earth,.... Not being able to bear the light, and still less the divine glory and majesty which he perceived was present; and therefore, in great confusion, amazement, and fear, he fell with his face to the ground, and lay there prostrate and so did also those that were with him, Acts 26:14 and heard a voice, saying unto him, Saul, Saul, why persecutest thou me? this voice was the real voice of Christ in his human nature, and who visibly and in person appeared, and was seen by the apostle; Acts 26:16 the language he spoke in was the Hebrew tongue, and he calls him by his Hebrew name Saul, and which is doubled to denote vehemency and affection; See Gill on Luke 22:31 he knew him as one of his sheep, though straying, and calls him by name, and expostulates with him, wherefore he should persecute him in his members as he did; for the union between Christ and his people is so close, that what is done to them is done to him. There seems to be a considerable emphasis on the word "me"; "me", who have been they surety from everlasting; "me", who hath loved thee and given myself for thee; "me", who have shed my blood, laid down my life, and died for thee; "me", who am now at my Father's right hand, interceding for thee, that grace might be bestowed upon thee, the set time being now come.

And he said, who art thou, Lord?.... For he knew not whether it was God, or an angel, or who it was that spake to him; he knew not Christ by his form or voice, as Stephen did, when he saw him standing at the right hand of God; he was in a state of ignorance, and knew neither the person, nor voice of Christ, and yet his heart was so far softened and wrought upon, that he was desirous of knowing who he was; and the Lord said, I am Jesus, whom thou persecutest. The Alexandrian copy, and the Syriac and Ethiopic versions, "read Jesus of Nazareth"; and one of Beza's copies, and another of Stephens', as in Acts 22:8 whose name thou art doing many things against, and whose people thou art destroying: it is hard for thee to kick against the pricks; or "to resist me", as the Arabic version renders it; and which is the sense of the phrase; it is a proverbial expression, taken from beasts that are goaded, who kick against the goads or pricks, and hurt themselves the more thereby; and Christ uses it, suggesting hereby, that should Saul go on to persecute him and his people, to oppose his Gospel, and the strong evidence of it, in doctrine and miracles, and notwithstanding the present remonstrances made in such an extraordinary manner; he would find himself in the issue greatly hurt by it, and could not rationally expect to succeed against so powerful a person. This clause in the Syriac version is placed at the end of the fourth verse.

And he trembling and astonished,.... At the light and voice, and appearance of Christ, and especially at the words last spoken; he was now pricked to the heart, and filled with a sense of sin, and loaded with guilt, and had dreadful apprehensions of his state and condition, on account of his past wickedness, and the present course of sin he was in: so persons under first convictions "tremble" at the sight of their sins, which rise up like so many ghosts, and stare them in the face, and load their consciences with guilt; at the swarms of corruptions they see in their carts, which appear to them an habitation of devils, a hold of every foul spirit, and a cage of every unclean and hateful bird; at the curses of a righteous law which threatens with damnation and death; at the future judgment, and the apprehensions of divine wrath; and at the voice and word of God, which strikes terror, cuts them to the heart, and like an hammer breaks the rock in pieces: and they are "astonished" at their own wickedness and vileness, which they had no conception of before; at the sparing mercy and forbearance of God, who has continued them in being, and not sent them to hell, to be among devils and damned spirits; at the light around by which they see their sins, the plague of their own hearts, the insufficiency of their own righteousness, their lost state by nature, and need of salvation by Christ; and at the doctrines of the Gospel, so far as they have light into them; and at the person of Christ, and at his Father's love and his in procuring salvation for them: said, Lord, what wilt thou have me to do? he was willing to do any thing he should him to, whereby he might make satisfaction for the injury he had done him, and by which he might be saved; for he was still upon the covenant of works, as persons under first convictions commonly are: and the Lord said unto him; this, with all that goes before in this verse, is wanting in the Alexandrian copy, and Syriac version: "arise and go into the city"; that is, of Damascus, as the Ethiopic version reads: and it shall be told thee what thou must do; what was appointed for him to do, Acts 22:10 and there it was told him both what he should do and suffer for Christ, but not to obtain salvation; and this was done internally by the Spirit of God, who instructed him in the doctrines and ordinances of the Gospel, and externally by Ananias: in two of Beza's copies, and in the Syriac version, it is read, "there shall it be told thee", &c.

And the men which journeyed with him,.... Out of respect to him, to keep him company; or rather to assist him in his designs: stood speechless: astonished and amazed, they had not power to speak one word, nor to rise from the ground, and move one step forward; they were as if they were thunderstruck, and fastened to the earth; for this standing is not opposed to their being fallen to the earth, but to their going forward, and only expresses the surprise and stupidity that had seized them: hearing a voice, but seeing no man; that is, they heard the voice of Saul, saying, who art thou? and what wilt thou have me to do? but saw nobody that he spoke to, which surprised them; for it is certain they did not hear the voice of Christ, that spake to him, Acts 22:9 or if they heard the voice of Christ, it was only the sound of his voice, but did not understand what he said; but the former seems rather to be the sense, and the best way of reconciling the two passages.

And Saul arose from the earth,.... As he was bid by Christ, Acts 9:6 and when his eyes were opened he saw no man; neither Christ, who appeared to him from heaven, whom he had before seen, nor even any of his companions, nor indeed any object: the Syriac version renders it, "he saw nothing"; not anything at all; and the Ethiopic version, "he could not see": when he opened his eye lids, he perceived his sight was gone, and this showed it to be real blindness; and which was an emblem of the ignorance and blindness he had been in: but they led him by the hand; the men that were with him, perceiving that he could not guide himself, took him by the hand, and led him on his journey; and brought him into Damascus; and now was fulfilled, at least in part, the prophecy in Zechariah 9:1.

And he was three days without sight,.... Without bodily sight; for otherwise all this while his spiritual sight was increasing, and Christ was giving him by his Spirit a full view of himself, his state and case, and where his salvation was; and a clear insight into the doctrines of the Gospel, which he is said to have by the revelation of Christ, whereby he was fitted for the immediate preaching of it: and neither did eat nor drink; having no regard unto, or time for either; being filled with grief and sorrow, and true repentance for sin, and taken up in prayer to God, and employed in attending to, and receiving the doctrines of grace, he was afterwards to publish.