Acts 8 commentary

Though persecution must not drive us from our work, yet it may send us to work elsewhere. Wherever the established believer is driven, he carries the knowledge of the gospel, and makes known the preciousness of Christ in every place. Where a simple desire of doing good influences the heart, it will be found impossible to shut a man out from all opportunities of usefulness.

As far as the gospel prevails, evil spirits are dislodged, particularly unclean spirits. All inclinations to the lusts of the flesh which war against the soul are such. Distempers are here named, the most difficult to be cured by the course of nature, and most expressive of the disease of sin. Pride, ambition, and desire after grandeur have always caused abundance of mischief, both to the world and to the church. The people said of Simon, This man is the great power of God. See how ignorant and thoughtless people mistake. But how strong is the power of Divine grace, by which they were brought to Christ, who is Truth itself! The people not only gave heed to what Philip said, but were fully convinced that it was of God, and not of men, and gave up themselves to be directed thereby. Even bad men, and those whose hearts still go after covetousness, may come before God as his people come, and for a time continue with them. And many wonder at the proofs of Divine truths, who never experience their power. The gospel preached may have a common operation upon a soul, where it never produced inward holiness. All are not savingly converted who profess to believe the gospel.

The Holy Ghost was as yet fallen upon none of these coverts, in the extraordinary powers conveyed by the descent of the Spirit upon the day of Pentecost. We may take encouragement from this example, in praying to God to give the renewing graces of the Holy Ghost to all for whose spiritual welfare we are concerned; for that includes all blessings. No man can give the Holy Spirit by the laying on of his hands; but we should use our best endeavours to instruct those for whom we pray. Simon Magus was ambitious to have the honour of an apostle, but cared not at all to have the spirit and disposition of a Christian. He was more desirous to gain honour to himself, than to do good to others. Peter shows him his crime. He esteemed the wealth of this world, as if it would answer for things relating to the other life, and would purchase the pardon of sin, the gift of the Holy Ghost, and eternal life. This was such a condemning error as could by no means consist with a state of grace. Our hearts are what they are in the sight of God, who cannot be deceived. And if they are not right in his sight, our religion is vain, and will stand us in no stead. A proud and covetous heart cannot be right with God. It is possible for a man to continue under the power of sin, yet to put on a form of godliness. When tempted with money to do evil, see what a perishing thing money is, and scorn it. Think not that Christianity is a trade to live by in this world. There is much wickedness in the thought of the heart, its false notions, and corrupt affections, and wicked projects, which must be repented of, or we are undone. But it shall be forgiven, upon our repentance. The doubt here is of the sincerity of Simon's repentance, not of his pardon, if his repentance was sincere. Grant us, Lord, another sort of faith than that which made Simon wonder only, and did not sanctify his heart. May we abhor all thoughts of making religion serve the purposes of pride or ambition. And keep us from that subtle poison of spiritual pride, which seeks glory to itself even from humility. May we seek only the honour which cometh from God.

Philip was directed to go to a desert. Sometimes God opens a door of opportunity to his ministers in very unlikely places. We should study to do good to those we come into company with by travelling. We should not be so shy of all strangers as some affect to be. As to those of whom we know nothing else, we know this, that they have souls. It is wisdom for men of business to redeem time for holy duties; to fill up every minute with something which will turn to a good account. In reading the word of God, we should often pause, to inquire of whom and of what the sacred writers spake; but especially our thoughts should be employed about the Redeemer. The Ethiopian was convinced by the teaching of the Holy Spirit, of the exact fulfilment of the Scripture, was made to understand the nature of the Messiah's kingdom and salvation, and desired to be numbered among the disciples of Christ. Those who seek the truth, and employ their time in searching the Scriptures, will be sure to reap advantages. The avowal of the Ethiopian must be understood as expressing simple reliance on Christ for salvation, and unreserved devotion to Him. Let us not be satisfied till we get faith, as the Ethiopian did, by diligent study of the Holy Scriptures, and the teaching of the Spirit of God; let us not be satisfied till we get it fixed as a principle in our hearts. As soon as he was baptized, the Spirit of God took Philip from him, so that he saw him no more; but this tended to confirm his faith. When the inquirer after salvation becomes acquainted with Jesus and his gospel, he will go on his way rejoicing, and will fill up his station in society, and discharge his duties, from other motives, and in another manner than heretofore. Though baptized in the name of the Father, Son, and Holy Ghost, with water, it is not enough without the baptism of the Holy Ghost. Lord, grant this to every one of us; then shall we go on our way rejoicing.

1. At that day. The persecution began at Stephen, after that, when their madness was thereby set on fire, it waxed hot against all, both one and other. For the wicked are like brute beasts, for when they have once tasted blood they are more desirous thereof, and become more cruel through committing murder. For Satan, who is the father of all cruelty, doth first take from them all feeling of humanity when they are once imbrued with innocent blood; that done, he stirreth up in them an unquenchable thirsting after blood, whence those violent assaults to commit murder come; so that when they have once begun, they will never make an end with their will. Moreover, when they have power once granted them to do hurt, their boldness increaseth in tract of time, so that they are carried headlong more immoderately, which thing Luke also noteth when he saith, The persecution was great. Undoubtedly the Church had but small rest before, neither was it free from the vexation of the wicked; but the Lord spared his for a time, that they might have some liberty, and now they began to be sorer set on.

These things must be applied unto our time also. If the furiousness of our enemies seem at any time to be as it were fallen on sleep, so that it casteth not out flames far, let us know that the Lord provideth for our weakness; yet, let us not in the mean season imagine that we shall have continual truce, but let us be in readiness to suffer sorer brunts, as often as they shall break out suddenly. Let us also remember, that if at any time the constancy of one man have whetted the cruelty of our enemies, the blame of the evil is unjustly ascribed to him. For Luke doth not defame Stephen, “Neque enim Stephanum ignominia notat Lucas,” for Luke does not fix a stigma on Stephen. when as he saith, that by means of him the Church was sorer vexed than before; but he rather turneth this to his praise, because he did valiantly, as the standard-bearer, encourage others with his example to fight courageously. When he calleth it the Church which was at Jerusalem, his meaning is not that there were Churches elsewhere, but he passeth over unto these things which ensued thereupon. For whereas there was but this one only body of the godly in all the world, it was rent in pieces through flight; yet there sprung up more Churches by and by of those lame members which were dispersed here and there, and so the body of Christ was spread abroad far and wide, whereas it was before shut up within the walls of Jerusalem,

They were all scattered abroad. It is certain that they were not all scattered abroad, but the Scripture useth an universal note, for that which we say, Every where or abroad. “Vulgo,” commonly. The sum is this, that not only a few were in danger; because the cruelty of the enemies raged throughout the whole Church. Many do oftentimes take themselves to their feet, through faintness of heart, even when they hear any light rumor, but these are in another case. For they fled not unadvisedly, being discouraged, “Consternati,” in consternation. but because they saw no other means to pacify the fury of the adversaries. And he saith, that they were scattered not only through divers places of Judea, but that they came even unto Samaria; so that the middle wall began to be pulled down, which made division between the Jews and the Gentiles, (Ephesians 2:14.) For the conversion of Samaria was, as it were, the first fruits of the calling of the Gentiles. For although they had circumcision, as had the people of God, yet we know that there was great dissension, and that not without great cause, forasmuch as they had in Samaria only a forged worship of God, as Christ affirmeth, because it was only an unsavory emulation. “Insipida... aemulatio,” an insipid, senseless rivalship. Therefore God set open the gate for the gospel then, that the scepter of Christ, sent out of Jerusalem, might come unto the Gentiles. He exempteth the apostles out of this number, not that they were free from the common danger, but because it is the duty of a good pastor to set himself against the invasions of wolves for the safety of his flock.

But here may a question be asked, forasmuch as they were commanded to preach the gospel throughout the whole world, (Mark 16:16,) why they stayed at Jerusalem, even when they were expelled thence with force and hand? I answer, that seeing Christ had commanded them to begin at Jerusalem, they employed themselves there until such time as being brought into some other place by his hand, they might know, for a surety, that he was their guide. And we see how fearfully they proceeded to preach the gospel; not that they foreslowed [shunned] that function which was enjoined them, but because they were amazed at a new and unwonted thing. Therefore, seeing they see the gospel so mightily resisted at Jerusalem, they dare go to no other place until such time as they have broken that first huge heap of straits. Assuredly, they provide neither for their ease, nor yet for their own commodities either for being void of care by staying at Jerusalem; for they have a painful charge, they are continually amidst divers dangers they encounter with great troubles. Wherefore, undoubtedly, they are purposed to do their duty; and especially, whereas they stand to it when all the rest fly, that is an evident testimony of valiant constancy. If any man object that they might have divided the provinces amongst them, that they might not all have been occupied in one place, I answer, that Jerusalem alone had business enough for them all.

In sum, Luke reckoneth up this as a thing worthy of praise, that they followed not the rest into voluntary exile to avoid persecution; and yet he doth not reprehend the flight of those men whose state was more free. For the apostles did consider what particular thing their calling had; to wit, that they should keep their standing, seeing the wolves did invade the sheepfold. The rigor of Tertullian, and such like, was too great, who did deny indifferently that it is lawful to fly for fear of persecution. Augustine saith better, who giveth leave to fly in such sort that the churches, being destitute of their pastors, be not betrayed into the hands of the enemies. This is surely the best moderation, which beareth neither too much with the flesh, neither driveth those headlong to death who may lawfully save their lives. Let him that is disposed read the 180th Epistle to Honoratus.

That I may return to the apostles, if they had been scattered here and there with fear of persecution, even at the beginning, all men might have rightly called them hirelings. How hurtful and filthy had the forsaking of the place been at the present time? How greatly would it have discouraged the minds of all men? What great hurt should they have done with their example among the posterity? It shall sometimes so fall out indeed, that the pastor may also fly; that is, if they invade him alone, if the laying waste of the Church be not feared if he be absent. “Propter ejus absentiam,” on account of his absence. But and if both his flock and he have to encounter with the adversary, he is a treacherous forsaker of his office if he stand not stoutly to it even until the end. Private persons have greater liberty.

2. They dressed Stephen. Luke showeth, that even in the heat of persecution the godly were not discouraged, but being always zealous, they did those duties which did belong to godliness. Burial seemeth to be a matter of small importance; rather than they will foreslow [neglect] the same, they bring themselves in no small hazard of life. And as the circumstance of time doth declare, that they contemned death valiantly, so again, we gather thereby that they were careful to do this thing not without great and urgent cause. For this served greatly to exercise their faith, that the body of the holy martyr should not be left to the wild beasts, in whom Christ had triumphed nobly according to the glory of his gospel. Neither could they live to Christ, unless they were ready to be gathered unto Stephen into the society of death. Therefore the care they had to bury the martyr was unto them a meditation unto invincible constancy of professing the faith. Therefore they sought not in a superfluous matter, with an unadvised zeal, to provoke their adversaries. Although that general reason, which ought always and every where to be of force amongst the godly, was undoubtedly of great weight with them. For the rite of burying doth appertain unto the hope of the resurrection, as it was ordained by God since the beginning of the world to this end.

Wherefore, this was always counted cruel barbarism to suffer bodies to lie unburied willingly. Profane men did not know why they should account the rite of burial so holy; but we are not ignorant of the end thereof, to wit, that those which remain alive may know that the bodies are committed to the earth as to a prison, “Velut in custodiam,” as it were in custody. until they be raised up thence. Whereby it appeareth that this duty is profitable rather for those which are alive than those which are dead. Although it is also a point of our humanity to give due honor to those bodies to which we know blessed immortality to be promised.

They made great lamentation. Luke doth also commend their profession of godliness and faith in their lamentation. For a doleful and unprosperous end causeth men, for the most part, to forsake those causes wherein they were delighted before. But, on the other side, these men declare by their mourning, that they are no whit terrified with the death of Stephen from standing stoutly in the approbation of their cause; considering therewithal what great loss God’s Church suffered by the death of one man. And we must reject that foolish philosophy which willeth all men to be altogether blockish that they may be wise. It must needs be that the Stoics were void of common sense who would have a man to be without all affection. Certain mad fellows would gladly bring in the same dotings into the Church at this day, and yet, notwithstanding, although they require an heart of iron of other men, there is nothing softer or more effeminate than they. They cannot abide that other men should shed one tear; if anything fall out otherwise than they would wish, they make no end of mourning. God doth thus punish their arrogancy jestingly, (that I may so term it,) seeing that he setteth them to be laughed at even by boys. But let us know that those affections which God hath given to man’s nature are, of themselves, no more corrupt than the author himself; but that they are first to be esteemed according to the cause; secondly, if they keep a mean and moderation. Surely that man which denieth that we ought to rejoice over the gifts of God is more like a block than a man; therefore, we may no less lawfully sorrow when they be taken away. And lest I pass the compass of this present place, Paul doth not altogether forbid men mourning, when any of their friends are taken away by death, but he would have a difference between them and the unbelievers; because hope ought to be to them a comfort and a remedy against impatience. For the beginning of death caused us to sorrow for good causes; but because we know that we have life restored to us in Christ, we have that which is sufficient to appease our sorrow. In like sort, when we are sorry that the Church is deprived of rare and excellent men, there is good cause of sorrow; only we must seek such comfort as may correct excess.

3. But Saul. We must note two things in this place, how great the cruelty of the adversaries was, and how wonderful the goodness of God was, who vouchsafed to make Paul a pastor of so cruel a wolf. For that desire to lay waste the Church wherewith he was incensed did seem to cut away all hope. Therefore his conversion was so much the more excellent afterward. And it is not to be doubted but that this punishment was laid upon him by God, after that he had conspired to put Stephen to death, together with the other wicked men, that he should be the ringleader of cruelty. For God doth oftentimes punish sins more sharply in the elect than in the reprobate.

4. And they were scattered abroad. Luke declareth in this place also, that it came to pass by the wonderful providence of God, that the scattering abroad of the faithful should bring many unto the unity of faith; thus doth the Lord use to bring light out of darkness, and life out of death. For the voice of the gospel, which was heard heretofore in one place only, doth now sound everywhere; in the mean season, we are taught by this example that we must not yield unto persecutions, but rather be encouraged unto valiantness; for, when the faithful flee from Jerusalem, they are not afterward discouraged either with exile or with their present miseries, or with any fear, that they degenerate into slothfulness; “Ad ignaviam vel tarditatem,” unto sloth or cowardice. but they are as ready to preach Christ even in the midst of their calamity as if they had never suffered any trouble. Moreover, Luke seemeth to note that they led a wandering life in that they changed their lodgings often. Therefore, if we desire to be counted their brethren, let us prick forward ourselves so diligently, that no fear or bitterness of cross discourage us, but that we go forward in showing forth the profession of faith; and that we never be weary of furthering the doctrine of Christ; for it is an absurd thing that exile and flight, which are the first exercises of martyrdom, should make us dumb and fainthearted.

Acts 8:5-13

5. And when Philip came into the city of Samaria, he preached Christ to them. 6. And the multitude gave ear to those things which Philip spake, hearing with one consent, and seeing the signs which he showed. 7. For whereas many were possessed with unclean spirits, they came out, crying with a loud voice; and many that had the palsy, and which were lame, were healed; 8. So that there was great joy in that city. 9. And a man, named Simon, had been before in the city, exercising the art magic, and bewitching the people of Samaria, saying that he was some great man: 10. To whom they all gave heed, both small and great, saying, This man is the great power of God. 11. And they had given heed unto him, because they had been bewitched long time with his witchcraft. 12. But as soon as they believed Philip preaching concerning the kingdom of God, and in the name of Jesus Christ, they were baptized, both men and women. 13. And Simon himself believed, and being baptized, did cleave to Philip; and when he saw the signs and great powers which were done, he wondered.

5. Luke said that they all preached the Word of God, now he maketh mention of Philip alone, both because his preaching was more fruitful and effectual than the preaching of the rest, and also because there followed notable histories, which he will add afterward. He put the city of Samaria for the city Samaria which was laid waste by Hyrcanus, and built again by Herod, and called Sebaste. Read Josephus, in his Thirteenth and Fifteenth Books of Antiquities. When he saith that Philip preached Christ, he signifieth that the whole sum of the gospel is contained in Christ. The other speech which he useth shortly after is more perfect; yet it all one in effect. He joineth the kingdom of God and the name of Christ together; but because we obtain this goodness through Christ, to have God to reign in us, and to lead an heavenly life, being renewed into spiritual righteousness, and dead to the world, therefore the preaching of Christ containeth this point also under it. But the sum is this, that Christ doth repair with his grace the world, being destroyed; which cometh to pass when he reconcileth us to the Father. Secondly, when he regenerateth us by his Spirit, that the kingdom of God may be erected in us when Satan is put to flight. Moreover, whereas he declared before, that the apostles did not stir one foot from Jerusalem, it is to be thought that he speaketh of one of the seven deacons in this place, whose daughters did also prophesy.

6. And the multitude gave ear. Luke declareth how the Samaritans did embrace Philip’s doctrine. For he saith that they heard, whereby they took some taste; there was also another prick whereby they were pricked forward, and that was miracles; at length there followed attentiveness. This is the right going forward unto faith; for those which refuse that doctrine which they have not heard, how is it possible that they should ever come unto faith, which cometh by hearing? (Romans 10:14.) Therefore, whereas they were ready to hear, that was the first step unto reverence and attentiveness. And therefore it is no marvel if faith be so rare, and almost none in the world; for how many be there which vouchsafe to hearken when God speaketh? whereby it cometh to pass that the more part rejecteth the truth before they know the same, and have not so much as lightly tasted it. And as hearing is the beginning of faith, so it should not be sufficient of itself, unless the majesty of doctrine should also move the hearts. And surely, whosoever considereth that he hath to do with God, cannot hear him contemptuously when he speaketh; and the very doctrine which is contained in his word shall purchase authority for itself, so that attentiveness shall flow of itself from hearing. As touching miracles we know that there is a double use thereof; they serve to prepare us to hear the gospel, and to confirm us in the faith thereof. The adverb, with one accord, may be joined as well with hearing as with attentiveness. This latter doth like me better, that they were attentive with one accord; and therein doth Luke commend the force and efficacy of Philip’s preaching, because a great number of men was suddenly won to hear attentively with one consent.

7. Unclean spirits. He toucheth certain kinds briefly, that we may know with what miracles they “Samaritae,” the Samaritans. were brought to attribute any authority to Philip. That crying wherewith the unclean spirits cried was a token of resistance. Wherefore this served not a little to set forth the power of Christ, that he did bind the devils with his commandment, though they resisted stubbornly.

8. The joy whereof he speaketh is a fruit of faith. For it cannot be but that so soon as we know that God will be favorable and merciful our minds shall be wrapt with incomparable joy, and such as doth far pass all understanding, (Philippians 4:7.)

9. A certain man named Simon. This was such a let that it might seem that the gospel could have no passage to come unto the Samaritans; for the minds of them all were bewitched with Simon’s jugglings. And this amazedness was grown to some strength by reason of long space of time. Furthermore experience teacheth what a hard matter it is to pluck that error out of the minds of men which hath taken root through long continuance and to call them back unto a sound and right mind who are already hardened. Superstition made them more obstinate in their error, because they counted Simon not only as a prophet of God, but even as the Spirit of God.

10. For the surname, great power, tendeth to this end, that whatsoever should otherwise be divine might wax vile through this greatness. Therefore the power of Christ appeareth hereby more plainly, in that Philip brake through these lets; which thing Luke amplifieth,

11. When he saith that they were astonied, from the least to the greatest. For seeing all men, of what estate soever they were, were deluded, what entrance could the gospel have, especially since it was no mean seducing? for all their senses were besotted. And besides that we see thereby how mighty the truth is, there is also set before us an example of constancy in Philip, who, though he saw no way, yet doth he set hand to the Lord’s work with a valiant courage, waiting for the success which God should give. And thus must we do, we must valiantly attempt whatsoever the Lord commandeth, even when our endeavors seem to be vain. Furthermore, whereas Satan did bewitch the Samaritans, let us know that it is the common punishment of infidelity. All men are not bewitched, indeed, with the jugglings of enchanters, neither are there Simons everywhere, which can so seduce and deceive; but my meaning is, that it is no wonder, “Non esse mirum aut insolens,” that it is not strange or unusual. if Satan do mock men diversely in the dark; for they are subject to all errors whosoever are not governed by the Spirit of God. Furthermore, when Luke saith that they were all seduced one with another, we are taught that neither wit, neither all that reason and wisdom which we have, are sufficient to avoid the craftiness of Satan withal. And surely we see in what foolish and doting errors they were entangled, who were counted in the world wiser than others.

The great power of God. Therefore Satan abused the name of God to deceive, which is the most pestilent kind of deceiving, so far is it from being any excuse. It hath been said before, that Simon did take to himself the name of the principal power of God, that he might suppress and surpass whatsoever was elsewhere divine, as the sun darkeneth all the stars with his light. This was wicked and ungodly profaning of the name of God. But we read of nothing which was done here, which is not done as yet daily; for men are bent to nothing more than to translate that to Satan which is proper to God. They pretend religion; but what did this pretense help the Samaritans? Therefore it goeth well with us when God setteth forth to us his power in Christ, and declareth therewith that we must not seek the same anywhere else, and doth discover the sleights and juggling casts of Satan, which we must avoid, to the end he may keep us still in himself.

12. When they had believed. That is the miracle whereof I spake because they heard Philip, who were altogether made astonied with the illusions of Simon; in that they were made partakers of the heavenly wisdom who were blockish and dull. So that they were, after a sort, brought from hell to heaven. Whereas baptism followed faith, it agreeth with Christ’s institution, as concerning strangers, (Mark 16:47 [sic],) and those which were without. For it was meet that they should be engrafted into the body of the Church before they should receive the sign; but the Anabaptists are too foolish, whilst they endeavor to prove by these places that infants are not to be baptized. Men and women could not be baptized without making confession of their faith; but they were admitted unto baptism upon this condition, that their families might “Simul,” at the same time. be consecrated to God; for the covenant goeth thus:

“I will be thy God, and the God of thy seed,” (Genesis 17:7.)

13. Simon also himself. He which had besotted the whole city with his witchery receiveth the truth together with others. He which had boasted himself to be the principal power of God submitteth himself to God, [Christ; ] though he were brought to the knowledge of the gospel, not so much for his own sake alone, as for the whole country’s sake, that that offense might be taken out of the way which might have hindered the unskillful. And to this end tendeth that which Luke setteth down afterward, that he wondered at the signs. For God meant to triumph over this man, whom the Samaritans counted a petit God; “Semideo,” a demigod. which cometh to pass whilst he is enforced to give glory to the true miracles, after that his vain boasting is taken away. And yet he giveth not himself over sincerely to Christ; for then his ambition, and that wicked and profane account which he made of the gifts of God, should not break out. And yet I am not of their mind who think that he made only a semblance of faith, seeing he did not believe. Luke saith plainly that he believed, and the reason is added, Because he was touched with wondering. How, then, doth he shortly after betray himself to be but a hypocrite? I answer, That there is some mean between faith and mere dissimulation. The Epicures [Epicureans] and Lucianists do profess that they believe, whereas notwithstanding they laugh inwardly, whereas the hope of eternal life is unto them a vain thing; finally, whereas they have no more godliness than dogs or swine.

But there be many who howsoever they be not regenerate with the Spirit of adoption, and do not addict themselves unto God with the true affection of the heart, being overcome with the power of the Word, do not only confess that that is true which is taught, but are also touched with some fear of God, so that they receive doctrine; for they conceive that God must be heard; that he is both the author and also the judge of the world. Therefore, they make no semblance of faith before men, which is none, but they think that they believe. And this faith continueth only for a time, whereof Christ speaketh in Mark, (Mark 4; Luke 8:13;) to wit, when the seed of the Word conceived in the mind is, notwithstanding, choked forthwith with divers cares of the world, or with wicked affections, so that it never cometh to any ripeness; yea, rather, it groweth out of kind unto unprofitable corn nothing worth. Such, therefore, was Simon’s faith; he perceiveth that the doctrine of the gospel is true, and he is enforced to receive the same with the feeling of his conscience; but the groundwork is wanting; that is, the denial of himself. Whereupon it followed that his mind was enwrapped in dissimulation, which he uttereth forthwith. But let us know that his hypocrisy was such as he deceived himself in; and not that gross hypocrisy whereof Epicures and such like make boast; “Venditant,” make a display of. because they dare not confess the contempt of God.

He was baptized. It appeareth plainly, by this example of Simon that all men have not that grace given them in baptism, which grace is there figured. The opinion of the Papists is this, That unless mortal sin be the cause of let, “Ponat obicem,” interpose an obstacle. all men receive the truth and effect with the signs. So that they attribute unto the sacraments magical force, as if they did profit without faith, But let us know that the Lord offereth to us by the sacraments, whatsoever the annexed promises do sound; “Sonant,” mean. and that they are not offered in vain, so that “Modo,” provided that. being directed unto Christ by faith, we set [seek] from him whatsoever the sacraments do promise. And although the receiving of baptism did profit him nothing then, yet if conversion followed afterward, as some men suppose, the profit was not extinguished nor abolished. For it cometh to pass oftentimes that the Spirit of God worketh afterward after a long time, that the sacraments may begin to show forth their force. “Efficaciam,” efficacy.

Did cleave to Philip. Whereas Philip admitted him into his company, it appeareth thereby how hard a matter it is to know hypocrites. And this is a trial of our patience. So Demas was a companion of Paul for a time; afterward he became an unfaithful revolt “Desertor,” deserter. (2 Timothy 4:10,) Finally, we cannot escape this evil, but that wicked men and deceitful will sometimes join themselves unto us; and if at any time the wicked creep craftily into our company, proud censors burden us unjustly, as if we were to answer for their misdeeds. Though we must take heed of facility, which causeth the gospel to be slandered oftentimes, and we must be so much the more vigilant, that we admit none without great choice, forasmuch as we hear that great men have been deceived. He saith that he was made astonied with the greatness of the signs; that we may know that that great power, whereof he boasted, was nothing else but juggling and smokes. And Luke speaketh not in this place of any plain wondering, but of a damp or trance which causeth a man to forget what he doth. “Neque enim simplex admlratio hie notatur, sed ecstasis, quae hominem extra se rapit,” for the thing here denoted is not simple wonder, but ecstacy, by which a man is rapt (carried out of himself.)

Acts 8:14-17

14. And when the apostles which were at Jerusalem had heard that Samaria had received the Word of God, they sent unto them Peter and John: 15. Who, when they were come down, they prayed for them, that they might receive the Holy Ghost: 16. For he was not as yet come down upon any of them; but they were only baptized in the name of Christ Jesus. 17. Then they laid their hands upon them, and they received the Holy Ghost.

14. Luke describeth, in this place, the proceedings of the grace of God in the Samaritans, as he useth to enrich the faithful continually with greater gifts of his Spirit, for we must not think that the apostles took that counsel whereof Luke speaketh, without the instinct of the same God who had already begun his work in Samaria by the hand of Philip; and he useth his instruments diversely unto divers parts of his work, according to his good pleasure. He used Philip as an instrument to bring them unto the faith; now he ordaineth Peter and John to be ministers to give the Spirit and thus doth he foster the unity of his Church when one helpeth another, and not only knit man and man together, but whole churches also. He could have finished that which he had begun by Philip; but to the end the Samaritans might learn to embrace brotherly fellowship with the first Church, he meant to bind them herewith as with a band; secondly, he meant to grant the apostles (whom he had commanded to preach the gospel throughout the whole world — Mark 16:15) this privilege, that they might the better all grow together into one faith of the gospel; and we know that it was otherwise dangerous, lest, seeing the Jews and Samaritans were much unlike in mind and manners, being so divided, they should by this means divide Christ, or at least feign to themselves a new Church.

In the mean season, we see how careful the apostles were to help their brethren; for they stay not until they be requested, but they take this charge upon them of their own accord. The apostles do not this through any distrust, as if they did suspect that Philip did not his duty so uprightly as he ought; “Minus dextre quam par esset,” less dexterously than was meet. but they set to their hand to help him in his work, and Peter and John came not only to help him, and to be partakers of his labors, but also to approve the same. Again, Philip is not grieved because other men finish that building which he had begun, but they one help another full gently and faithfully; and surely it is ambition alone which will not suffer holy fellowship and mutual imparting of duties to enter. “Quae sanctae communicatione januam claudit,” which shuts the door against holy communion. Whereas Luke saith that Peter was sent by the rest, we may hereby gather that he was not the chief ruler over his fellows in office; “Non exercuisse in collegas imperium,” did not exercise authority over his colleagues. but did so excel amongst them, that yet, notwithstanding, he was subject to, and did obey the body.

Which were at Jerusalem. This may carry a double meaning, either that all the apostles were at Jerusalem then, or that there were certain resident there when the rest went hither and thither; and I do rather allow this latter, for it is to be thought that they did so divide themselves, that always some of the number might take upon them divers embassages, as occasion was offered, that some might stay at Jerusalem, as in the principal standing. “Statione,” station. Again, it may be that after every man had spent some time in his voyage, they were wont to assemble themselves there. It is certain, indeed, that that time which they spent at Jerusalem was not spent in idleness; and, secondly that they were not tied to some one place, forasmuch as Christ had commanded them to go over all the world (Mark 16:15.)

15. They prayed. Undoubtedly they taught first, for we know that they were no dumb persons; but Luke passeth over that which was common to them and Philip, and declareth only what new thing the Samaritans had by their coming, to wit, that they had the Spirit given them then.

16. But here ariseth a question, for he saith that they were only baptized into the name of Christ, and that therefore they had not as yet received the Holy Ghost; but baptism must either be in vain and without grace, or else it must have all the force which it hath from the Holy Ghost. In baptism we are washed from our sins; but Paul teacheth that our washing is the work of the Holy Ghost, (Titus 3:5.) The water used in baptism is a sign of the blood of Christ; but Peter saith, that it is the Spirit by whom we are washed with the blood of Christ (1 Peter 1:2.) Our old man is crucified in baptism, that we may be raised up unto newness of life, (Romans 6:6;) and whence cometh all this save only from the sanctification of the Spirit? And, finally, what shall remain in baptism if it be separate from the Spirit? (Galatians 3:27.) Therefore, we must not deny but that the Samaritans, who had put on Christ, indeed, in baptism, had also his Spirit given them; and surely Luke speaketh not in this place of the common grace of the Spirit, whereby God doth regenerate us, that we may be his children, but of those singular gifts wherewith God would have certain endued at the beginning of the gospel to beautify Christ’s kingdom. Thus must the words of John be understood, that the disciples had not the Spirit given them as yet, forasmuch as Christ was yet conversant in the world; not that they were altogether destitute of the Spirit, seeing that they had from the same both faith, and a godly desire to follow Christ; but because they were not furnished with those excellent gifts, wherein appeared afterwards greater glory of Christ’s kingdom. To conclude, forasmuch as the Samaritans were already endtied with the Spirit of adoptioni the excellent graces of the Spirit are heaped upon them, in which God showed to his Church, for a time as it were, the visible presence of his Spirit, that he might establish for ever the authority of his gospel, and also testify that his Spirit shall be always the governor and director of the faithful.

They were only baptized. We must not understand this as spoken contemptuously of baptism; but Luke’s meaning is, that they were only endued then with the grace of common adoption and regeneration, which is offered to all the godly in baptism. As for this, it was an extraordinary thing that certain should have the gifts of the Spirit given them, which might serve to set forth the kingdom of Christ and the glory of the gospel; for this was the use thereof, that every one might profit the Church according to the measure of his ability. We must note this, therefore, because, while the Papists will set up their feigned confirmation, they are not afraid to break out into this sacrilegious speech, that they are but half Christians upon whom the hands have not been as yet laid. This is not tolerable now because, whereas this was a sign which lasted only for a time, they made it a continual law in the Church, as if they had the Spirit in readiness to give to whomsoever they would. We know that when the testimony and pledge of God’s grace is set before us in vain, and without the thing itself, it is too filthy mockery; but even they themselves are enforced to grant that the Church was beautified for a time only with these gifts; whereupon it followeth that the laying on of hands which the apostles used had an end when the effect ceased. I omit that, that they added oil unto the laying on of hands, (Mark 6:13;) but this, as I have already said, was a point of too great boldness, to prescribe a perpetual law to the Church, that that might be a general sacrament, which was peculiarly used amongst the apostles, (Galatians 3:7; Romans 6:6;) that the sign might continue still after that the thing itself was ceased; and with this they joined detestable blasphemy, because they said that sins were only forgiven by baptism, and that the Spirit of regeneration is given by that rotten oil which they presumed to bring in without the Word of God. The Scripture doth testify that we put on Christ in baptism, and that we are engrafted into his body, that our old man may be crucified, and we renewed into righteousness. These sacrilegious robbers have translated that to adorn the false visor of their sacrament which they have taken from baptism. “Detracta baptismo spolia,” the spoils taken from baptism. Neither was this the invention of one man only, but the decree of one council, whereof they babble daily in all their schools.

17. When they had laid their hands. The laying on of hands followeth prayers, whereby they testify that the grace of the Spirit is not included in the external ceremony, which they crave humbly at the hands of another. And yet when they confess that God is the author, they neglect not the ceremony which was delivered them by God to this use; and because they usurp it not rashly, the effect is also annexed. This is the profit and efficacy of signs, because God worketh in them, and yet he remaineth the only giver of grace and distributeth the same according to his good pleasure; but let us remember that the laying on of hands was the instrument of God, at such time as he gave the visible graces of the Spirit to his, and that since the Church was deprived of such riches, it is only a vain visor without any substance. “Inane duntaxat esset spectrum,” it was only an empty specter.

Acts 8:18-25

18. And when Simon saw that the Holy Ghost was given by the laying on of the apostles' hands, he offered them money, 19. Saying, Give me also this power, that on whom I shall lay my hands, he may receive the Holy Ghost. 20. And Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God is obtained with money. 21. Thou hast no part nor inheritance in this business; for thy heart is not right before God. 22. Therefore repent of this wickedness, and pray unto God, if peradventure the cogitation of thy heart may be forgiven thee. 23. For I see that thou art in the gall of bitterness, and in the bond of unrighteousness. 24. And Simon answering, said, Pray ye for me unto God, that none of these things may happen to me which ye have said. 25. Then when they had testified and spoken the word of God, they returned to Jerusalem, and they preached the gospel in many streets of the Samaritans.

18. And when Simon. Simon’s hypocrisy is now discovered, not because that he had feigned before that he believed; for when he was convicted he gave Christ his hand in earnest, like as many yield unto the gospel, lest they strive against God, but in the mean season they continue like to themselves; whereas the denial of ourselves ought to follow true faith. And this is to mix Christ with Satan, when doctrine pierceth not unto the hidden affections of the heart, but the inward uncleanness lieth hidden there. “Quasi sepulta,” as it were buried. Therefore God wipeth away that false color now in Simon, lest by professing the name of Christ he deceive both himself and others. For that ambition which was hidden before breaketh out now, when as he desireth to be equal with the apostles. This is now one vice; another is, because while he thinketh that the grace of God is to be sold, he will get some greedy gain thereby. “Vult eam ad lucrum prostituere,” he wishes to prostitute it to gain. Whereby it appeareth that he is a profane man, and such as had not tasted the first principles of godliness; for he is touched with no desire of God’s glory; yea, he doth not once think what it is to be a minister of God. As he had heretofore gotten gain by his magic, so he thought that it would be gainsome if he might give the graces of the Spirit. For undoubtedly he hunted after riches, and sought to purchase praise in the sight of the world; and he did God great injury also, because he thought that this heavenly power did nothing differ from his magical enchantments. Now we understand briefly what and how many ways Simon offended. In the gifts of the Spirit he doth not adore, neither acknowledge the power of Christ; he doth not confess that the apostles were endued with heavenly power, to set forth Christ’s glory by their ministry; his own ambition driveth and carrieth him headlong, so that he desireth to become excellent; and to make the world subject to himself, setting God apart, he will buy the Holy Ghost, as if he could be bought with money.

20. Peter answered. Peter giveth him the repulse here stoutly, and being not content to chide him, he addeth a bitter curse (or wish,) that Simon and his money may perish together; though he doth not so much wish unto him destruction, as he telleth him that the just vengeance of God hangeth over his head, that he might terrify him. In sum, he showeth what he hath deserved, when he hath made the Spirit of God subject to filthy buying and selling; as if he should have said, Thou art worthy to perish with thy money, “Nundinationi,” trafficking. when thou dost so blaspheme the Spirit of God. For we may easily gather by that which followeth, that Peter would rather have had Simon saved than destroyed. But as it were supplying the place of a judge, he pronounceth what punishment Simon’s ungodliness deserveth; and it was requisite that he should be thus accused with such vehemence, that he might perceive the greatness of his offense. “Sceleris sui atrocitatem,” the atrocity of his crime. To the same end tendeth that that he judged his money to perish; for he signifieth that it was as it were infected and polluted with cogitation of wickedness, because it was offered to such a wicked use. And surely we ought rather to wish that all the whole world perish, than that those things should darken the glory of God, which, in comparison thereof, are nothing worth. When he wisheth thus to a sacrilegious man, he doth not so much respect the person as the fact; for we must be offended with the offenses of men in such sort, that we must pity the men themselves. Such are those sentences of God which adjudge adulterers, thieves, drunkards, and wrongful dealers, to destruction, (1 Corinthians 6:9; Ephesians 5:5;) for they do not cut off all hope of salvation from them, but they are only referred unto their present state and declare what end is prepared for them, if they go forward obstinately.

21. Thou hast no part. Some do frame this sentence otherwise, that Simon is not partaker of grace, because he setteth a price thereof. But the other reading which we have followed is more usual, to wit, that that reason be joined to the former member. And surely it is better to knit the two sentences together, thus, Thy money perish with thee, because thou thinkest that the inestimable gift of the Spirit can be bought with money. Whereas the old interpreter had put, in this word; Erasmus translated it more fitly, in this business; for Peter’s meaning is, that that sacrilegious person hath nothing to do in all that administration, who doth wickedly profane the same.

Furthermore both the Papists, and also the old divines, have disputed much concerning simony; but that which the Papists call simony doth not agree with Simon’s fact. Simon would have bought the grace of the Spirit with money; the Papists apply the crime of simony unto their idle revenues; and yet I speak not this that I may extenuate those horrible sins which reign at this day in Popery, in buying and selling spiritual promotions. Now, this wickedness is filthy enough of itself, in that they hold such a mart in the Church of God. And in the mean season, we must note the true definition of simony, to wit, that it is a wicked buying and selling of the gifts of the Spirit, or some other such like thing, whilst that a man abuseth them unto ambition or other corruptions. Though I confess that all those imitate Simon who strive to attain unto the government of the Church by unlawful means; which thing we see committed at this day without shame, as if it were lawful; and we can scarce find one priest in all Popery which is not manifestly a simoniacal person in this respect; because none can put up his head amongst them, “Quando nullus illuc emergere potest,” since no man can rise there. but he must creep in by indirect means. Although we must confess, (which thing even children see, to our great shame,) that this vice is too common even amongst the false professors of the gospel.

But let us remember, first, to the end we may be free from the infection of Simon, that the gifts of the Spirit are not gotten with money, but that they are given of the free and mere goodness of God, and that for the edifying of the Church; that is, that every man may study to help his brethren according to the measure of his ability; that every man may bestow “Modeste conferat,” may modesty bestow. that about the common good of the Church which he hath received; and that the excellency of no man may hinder, but that Christ may excel all. Notwithstanding, it may seem a marvelous matter, that Peter excludeth Simon from being a partaker of the Spirit, as concerning special gifts; because his heart is not right before God. For the wickedness of Judas did not let him from having the gifts of the Spirit in great measure; neither had the gifts of the Spirit been so corrupted amongst the Corinthians, if their heart had been right in the sight of God. Therefore that reason which Peter allegeth seemeth insufficient; because many men excel oftentimes in the gifts of the Spirit, who have an unclean heart. But, first of all, there followeth no absurdity, if God give such graces to men which are unworthy thereof. Secondly, Peter prescribeth no general rule in this place, but because the Church alone is for the most part made partaker of the gifts of the Spirit, he pronounceth that Simon, who is a stranger to Christ, is unworthy to have the same graces given him, (which are bestowed upon the faithful,) as if he were one of God’s household. Moreover, he had blasphemed those gifts whereof he is deprived.

22. Repent, therefore. Whereas he exhorteth him unto repentance and prayer, he putteth him in some hope of pardon thereby; for no man shall ever be touched with any desire of repentance, save only he which shall believe that God will have mercy upon him; on the other side, despair will always carry men headlong unto boldness. Furthermore, the Scripture teacheth that God is not called upon aright save only by faith. Therefore, we see how Peter raiseth up Simon now unto hope of salvation, whom he had thrown down before with the cruel lightnings and thunderbolts of words; and yet Simon’s sin was no small sin. But, if it could be, we ought to pluck men even out of hell.

Therefore, until such time as even the most wicked men do by manifest signs betray themselves to be reprobates, no one of them is to be handled so sharply but that remission of sins is to be set before him. Yea, we must so deal with those for whom sharp chiding is profitable, by reason of their hardness and stubbornness, that we throw them down with one hand, and set them on foot with the other; for the Spirit of God doth not suffer us to accurse them “Anathemate ferire,” to strike with anathema. But Peter seemeth to bring him into some fear and doubt, when he saith, if peradventure. And the Papists go about to prove by this place and such like, that we must pray with doubtful minds; because men may unadvisedly promise themselves certain success in their petitions. But we may readily answer them; for the word ει αρα signifieth as much as if a man should say, If by any means thou must obtain pardon of God. Peter useth this word, not that he may leave Simon’s mind in a perplexity, but that he may the more prick him forward to be earnest in prayer. For the very difficulty doth not a little serve to stir us up; because when we see the thing at hand, we are too careless and sluggish. Therefore Peter doth not terrify Simon, that he may overthrow or trouble all hope of obtaining in his heart, but putting him in sure hope if he shall crave pardon humbly and from his heart, he telleth him only that pardon is hard to be gotten, by reason of the greatness of his offense, to the end he may provoke him unto ferventness; for it is requisite that we may be lightened by faith when we go unto God, yea, that she be the mother of prayer.

23. In the gall of bitterness. Peter doth sharply reprove Simon again, and striketh him with God’s judgment. For unless he had been compelled to descend into himself, he would never have been turned in good earnest unto God. For there is nothing more deadly for men which are blockish than when we flatter them, or when we do but a little scrape the skin, whereas they ought rather to be thrust through. Therefore, until such time as a sinner shall conceive sorrow and true heaviness by reason of his sin, we must use such severity as may wound his mind; otherwise the rotten sore shall be nourished within, which shall by little and little consume the man himself. Yet let us always observe this mean, that we provide for men’s salvation so much as in us lieth. Moreover, there be two excellent fine metaphors in Peter’s words; the one whereof seemeth to be taken out of Moses, where he forbiddeth that there be not in us any root, from which springeth gall and wormwood, (Deuteronomy 29.) By which speech is noted the inward wickedness of the heart; when as it hath so conceived the poison of ungodliness, that being therewith infected, it can bring forth nothing but bitterness. To the same end tendeth the binding of iniquity: to wit, when the whole heart is kept bound and tied by Satan. For it falleth out sometimes that men which are otherwise given very godlily, do break out into evil works, who have not their heart corrupt inwardly with poison. We know that hypocrisy is engendered in man’s nature; but when as the Spirit of God doth shine, we are so blinded in our vices, that we nourish them within as if it were some hidden bundle. Therefore Peter’s meaning is, that Simon fell not only in one point, but that his very heart root was corrupt and bitter; that he fell into Satan’s snares not only in one kind of sin, but that all his senses were ensnared, so that he was wholly given over to Satan, and was become the bond-slave of iniquity. In the mean season, we are taught that the greatness of offenses is esteemed not so much according to the fact “Flagitio,” flagitiousness. which appeareth, as according to the affection of the heart.

24. Simon answered. Hereby we gather that he did not so take that which Peter had threatened unto him, but that he did consider that his salvation was sought. And though Peter alone spake, yet he attributeth the speech unto all by reason of the consent. Now ariseth a question what we ought to think of Simon. The Scripture carrieth us no farther, save only unto a conjecture. Whereas he yieldeth when he is reproved, and being touched with the feeling of his sin, feareth the judgment of God; and that done, flieth unto the mercy of God, and commendeth himself to the prayers of the Church; these are assuredly no small signs of repentance; therefore we may conjecture that he repented. And yet the old writers affirm with one consent, that he was a great enemy to Peter afterward, and that he disputed with him by the space of three days at Rome. The disputation is also extant in writing under the name of Clement, but it hath in it such filthy dotings, that it is a wonder that Christian ears can abide to hear them. Again, Augustine, writing to Januarius, saith, that there were divers and false rumors spread abroad in Rome in his time concerning that matter. Wherefore, nothing is more safe than bidding adieu to uncertain opinions, simply to embrace that which is set down in the Scriptures. That which we read elsewhere of Simon may justly be suspected for many causes.

25. And they testified. In these words Luke teacheth that Peter and John came not only that they might enrich the Samaritans with the gifts of the Spirit, but also that they might establish them in the faith which they had already received, by approving Philip’s doctrine. For thus much doth the word testify import; as if he should say, that it came to pass by their testimony, that the word of God had full and perfect authority, and that the truth was of force, as being well testified and authentic. Notwithstanding Luke teaeheth therewithal that they were faithful witnesses of God, when he addeth that they uttered the word of God. This was, therefore, the sum of the apostles’ doctrine, faithfully to utter those things which they had learned of the Lord, and not their own inventions, or the inventions of any man else. He saith, that they did this not only in the city, but also in villages. Therefore we see that they were so inflamed to further the glory of Christ, that whithersoever they came they had him in their mouth. So that the seed of life began to be sown throughout the whole region, after that it was preached in the city. “Ab una urbe,” from one city.

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 “Simplici Dei imperio,” with the simple command of God. of God alone, although the reason of that which he enjoineth, or the fruit of obedience, appear not by and by. “Statim,” instantly. 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, “Illius os,” at his mouth. 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 “Incuria,” carelessness. 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 ה (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 “Promiscue,” promiscuously. 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 “Experietur,” will experience. that all that falleth out well which is taken in hand at his appointment. “Ejus auspiciis et mandato,” under his auspices, and by his command. 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 “Primaria sedes,” metropolis. 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 “Odor,” savour. of the knowledge of the true God spread abroad with them throughout foreign countries; yea, the banishment “Exilium populi,” the exile of the people, the captivity of the Jews. 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. “Turmatim multi ad eam transirent,” from going over, becoming proselytes, to it in crowds These were certain beginnings “Praeludia,” preludes to. 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 “Deum precari,” have prayed to God. 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 “Et clanculum,” and stealthily, omitted. in his heart, but also to make profession of the same amongst men. And yet, notwithstanding, he could not be so divorced “Divortium facere,” differ from. 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 “Neminem ex apostolis illi Deus obtulerit,” God cast none of the apostles in is way. 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. “Liberius in otio et quiete,” more freely in ease and quiet.

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 “Nempe... agnoscit,” namely, he acknowledgeth. 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 “Idiota,” unlearned. 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, “Si multa eum latebant,” though many things escaped him, were hidden from him. 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 “Ultro et ingenue,” spontaneously and ingenuously. 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 “Superet ac fugiat,” surpasses and escapes. 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; for it was a certain secret upbraiding of ignorance when Philip said, Understandest thou what thou readest? But rich men think that they have great injury done them if any man speak homely to them. And, therefore, they break out by and by into these speeches, What is that to thee? or, What hast thou to do with me? But the eunuch submitteth himself humbly to Philip that by him he may be taught. Thus must we be minded if we desire to have God to be our teacher, whose Spirit resteth upon the humble and meek, (Isaiah 66:2.) And if any man, mistrusting himself, submit himself to be taught, the angels shall rather come down from heaven “Ad nos docendos,” to teach us, omitted. than the Lord will suffer us to labor in vain; though (as did the eunuch) we must use all helps, which the Lord offereth unto us, for the understanding of the Scriptures. Frantic men require inspirations and revelations “Ενθουσιασμοὺς,” enthusiasms or inspirations. from heaven, and, in the mean season, they contemn the minister of God, by whose hand they ought to be governed. Other some, which trust too much to their own wit, will vouchsafe to hear no man, and they will read no commentaries. But God will not have us to despise those helps which he offereth unto us, and he suffereth not those to escape scot free which despise the same. And here we must remember, that the Scripture is not only given us, but that interpreters and teachers are also added, to be helps to us. For this cause the Lord sent rather Philip than an angel to the eunuch. For to what end served this circuit, that God calleth Philip by the voice of the angel, and sendeth not the angel himself forthwith, save only because he would accustom us to hear men? This is, assuredly, no small commendation of external preaching, that the voice of God soundeth in the mouth of men to our salvation, when angels hold their peace. Concerning which thing, I will speak more upon the ninth and tenth chapters.

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. “Apte deduci,” aptly deduced. 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 “Sine involucris,” without circumlocution, unequivocally. 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 “Expiandis,” to expiate. 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, “Et restituat in vitam,” and restore her to life, omitted. 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, “In victimam,” as a victim. 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, “Ad patientiam,” to patience. as Peter doth; but that doctrine of faith which I have already touched is former “Praecedit,” precedes. 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, “Et mactationi subjectum,” and subjected to slaughter. 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, לחה (lachah) is doubtful, “Ambigua,” ambiguous, equivocal. as is also the signification of the Greek word αιρεσθαι. 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 דר, (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 “In membris omnibus,” in all the members. 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, “Per dubias ambages,” through dubious, winding paths. 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. “Superbo fastidio,” by proud disdain, fastidiousness. Let this going forward suffice us until the time of full revelation do come, that even a small taste of knowledge doth drip “Instillat,” instil. 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; “Clarius,” more clearly. and it was then brought “Commode,” conveniently, omitted. 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.

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 “Petamus,” seek. 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; “Non ita necessariius,” not absolutely necessary. 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, “Strenuitas,” strenuousness, activity. 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.

CHAPTER 9

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.

CHAPTER 8

Ac 8:1-4. Persecution Continued, in Which Saul Takes a Prominent Part--How Overruled for Good.

1. Saul was consenting unto his death--The word expresses hearty approval.

they were all scattered abroad--all the leading Christians, particularly the preachers, agreeably to their Lord's injunctions (Mt 10:23), though many doubtless remained, and others (as appears by Ac 9:26-30) soon returned.

except the apostles--who remained, not certainly as being less exposed to danger, but, at whatever risk, to watch over the infant cause where it was most needful to cherish it.

2. and devout men--pious Jews, probably, impressed with admiration for Stephen and secretly inclined to Christianity, but not yet openly declared.

3. Saul ... entering into every house--like as inquisitor [Bengel].

haling men and women, &c.--See his own affecting confessions afterwards (Ac 22:4; 26:9, 10; 1Co 15:9; Ga 1:13; Php 3:6; 1Ti 1:13).

4. they that were scattered abroad went everywhere preaching--Though solemnly enjoined to do this (Lu 24:47; Ac 1:8), they would probably have lingered at Jerusalem, but for this besom of persecution which swept them out. How often has the rage of Christ's enemies thus "turned out rather unto the furtherance of the Gospel" (see Php 1:12, 13).

Ac 8:5-25. Success of Philip's Preaching in Samaria--Case of Simon Magus.

5. Then Philip--not the apostle of that name, as was by some of the Fathers supposed; for besides that the apostles remained at Jerusalem, they would in that case have had no occasion to send a deputation of their own number to lay their hands on the baptized disciples [Grotius]. It was the deacon of that name, who comes next after Stephen in the catalogue of the seven, probably as being the next most prominent. The persecution may have been directed especially against Stephen's colleagues [Meyer].

the city of Samaria--or "a city of Samaria"; but the former seems more likely. "It furnished the bridge between Jerusalem and the world" [Baumgarten].

6-8. the people with one accord gave heed to ... Philip--the way being prepared perhaps by the fruits of our Lord's sojourn, as He Himself seems to intimate (see on Joh 4:31-38). But "we may mark the providence of God in sending a Grecian, or a Hellenistic Jew, to a people who from national antipathy would have been unlikely to attend to a native of Judea" [Webster and Wilkinson].

9-13. used sorcery--magical arts.

some great one ... the great power of God--a sort of incarnation of divinity.

14-17. the apostles ... sent Peter and John--showing that they regarded Peter as no more than their own equal.

18-24. offered them money--Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.

25. and they--Peter and John.

when they had ... preached--in the city where Philip's labors had been so richly blessed.

returned ... and preached ... in many villages of the Samaritans--embracing the opportunity of their journey back to Jerusalem to fulfil their Lord's commission to the whole region of Samaria (Ac 1:8).

Ac 8:26-40. The Ethiopian Eunuch.

"With this narrative of the progress of the Gospel among the Samaritans is connected another which points to the diffusion of the doctrine of the Cross among the remotest nations. The simplicity of the chamberlain of Meroe forms a remarkable contrast with the craft of the magician just described" [Olshausen].

26-28. 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 Palæstina 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" (Ac 26:19; He 11:8).

29-31. the Spirit said--by an unmistakable voice within, as in Ac 10:19; 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.

32-33. 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.

34-38. 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.

39-40. 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 1Ki 18:12; 2Ki 2:16. And the same word (as Bengel remarks) is employed to express a similar idea in 2Co 12:2, 4; 1Th 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.

Saul was consenting unto his death - So inveterate was the hatred that this man bore to Christ and his followers that he delighted in their destruction. So blind was his heart with superstitious zeal that he thought he did God service by offering him the blood of a fellow creature, whose creed he supposed to be erroneous. The word συνευδοκων signifies gladly consenting, being pleased with his murderous work! How dangerous is a party spirit; and how destructive may zeal even for the true worship of God prove, if not inspired and regulated by the spirit of Christ!

It has already been remarked that this clause belongs to the conclusion of the preceding chapter; so it stands in the Vulgate, and so it should stand in every version.

There was a great persecution - The Jews could not bear the doctrine of Christ's resurrection; for this point being proved demonstrated his innocence and their enormous guilt in his crucifixion; as therefore the apostles continued to insist strongly on the resurrection of Christ, the persecution against them became hot and general.

They were all scattered abroad - except the apostles - Their Lord had commanded them, when persecuted in one city, to flee to another: this they did, but, wherever they went, they proclaimed the same doctrines, though at the risk and hazard of their lives. It is evident, therefore, that they did not flee from persecution, or the death it threatened; but merely in obedience to their Lord's command. Had they fled through the fear of death, they would have taken care not to provoke persecution to follow them, by continuing to proclaim the same truths that provoked it in the first instance.

That the apostles were not also exiled is a very remarkable fact: they continued in Jerusalem, to found and organize the infant Church; and it is marvellous that the hand of persecution was not permitted to touch them. Why this should be we cannot tell; but so it pleased the great Head of the Church. Bp. Pearce justly suspects those accounts, in Eusebius and others, that state that the apostles went very shortly after Christ's ascension into different countries, preaching and founding Churches. He thinks this is inconsistent with the various intimations we have of the continuance of the apostles in Jerusalem; and refers particularly to the following texts: Act 8:1, Act 8:14, Act 8:25; Act 9:26, Act 9:27; Act 11:1, Act 11:2; Act 12:1-4; Act 15:2, Act 15:4, Act 15:6, Act 15:22, Act 15:23; Act 21:17, Act 21:18; Gal 1:17-19; Gal 2:1, Gal 2:9. The Church at Jerusalem was the first Christian Church; and consequently, the boast of the Church of Rome is vain and unfounded. From this time a new era of the Church arose. Hitherto the apostles and disciples confined their labors among their countrymen in Jerusalem. Now persecution drove the latter into different parts of Judea, and through Samaria; and those who had received the doctrine of Christ at the pentecost, who had come up to Jerusalem from different countries to be present at the feast, would naturally return, especially at the commencement of the persecution, to their respective countries, and proclaim to their countrymen the Gospel of the grace of God. To effect this grand purpose, the Spirit was poured out at the day of pentecost; that the multitudes from different quarters, partaking of the word of life, might carry it back to the different nations among whom they had their residence. One of the fathers has well observed, that "these holy fugitives were like so many lamps, lighted by the fire of the Holy Spirit, spreading every where the sacred flame by which they themselves had been illuminated."

Devout men carried Stephen to his burial - The Greek word, συνεκομισαν, signifies not only to carry, or rather to gather up, but also to do every thing necessary for the interment of the dead. Among the Jews, and indeed among most nations of the earth, it was esteemed a work of piety, charity, and mercy, to bury the dead. The Jews did not bury those who were condemned by the Sanhedrin in the burying place of the fathers, as they would not bury the guilty with the innocent; and they had a separate place for those who were stoned, and for those that were burnt. According to the Tract Sanh. fol. 45, 46, the stone wherewith any one was stoned, the post on which he was hanged, the sword by which he was beheaded, and the cord by which he was strangled, were buried in the same place with the bodies of the executed persons. As these persons died under the curse of the law, the instruments by which they were put to death were considered as unclean and accursed, and therefore buried with their bodies. Among the ancients, whatever was grateful or useful to a person in life was ordinarily buried with him; thus the sword, spear, shield, etc., of the soldier were put in the same grave; the faithful dog of the hunter, etc., etc. And on this principle the wife of a Brahman burns with the body of her deceased husband.

Made great lamentation over him - This was never done over any condemned by the Sanhedrin - they only bemoaned such privately; this great lamentation over Stephen, if the same custom then prevailed as afterwards, is a proof that Stephen was not condemned by the Sanhedrin; he probably fell a sacrifice to the fury of the bigoted incensed mob, the Sanhedrin not interfering to prevent the illegal execution.

Saul made havoc of the Church - The word ελυμαινετο, from λυμαινω, to destroy, devastate, ravage, signifies the act of ferocious animals, such as bears, wolves, and the like, in seeking and devouring their prey. This shows with what persevering rancour this man pursued the harmless Christians; and thus we see in him what bigotry and false zeal are capable of performing.

Entering into every house - For, however it might be to others, a Christian man's house was not his castle.

Haling men and women - Neither sparing age nor sex in the professors of Christianity. The word συρων signifies dragging them before the magistrates, or dragging them to justice.

Committed them to prison - For, as the Romans alone had the power of life and death, the Sanhedrin, by whom Saul was employed, Act 26:10, could do no more than arrest and imprison, in order to inflict any punishment short of death. It is true, St. Paul himself says that some of them were put to death, see Act 26:10; but this was either done by Roman authority, or by what was called the judgment of zeal, i.e. when the mob took the execution of the laws into their own hands, and massacred those whom they pretended to be blasphemers of God: for these sanctified their murderous outrage under the specious name of zeal for God's glory, and quoted the ensample of Phineas as a precedent. Such persons as these formed a sect among the Jews; and are known in ecclesiastical history by the appellation of Zealots or Sicarii.

They that were scattered - went every where preaching - Thus the very means devised by Satan to destroy the Church became the very instruments of its diffusion and establishment. What are counsel, or might, or cunning, or rage, or malice, against the Lord, whether they are excited by men or devils!

Then Philip - One of the seven deacons, Act 6:5, called afterwards, Philip the Evangelist, Act 21:8.

The city of Samaria - At this time there was no city of Samaria existing: according to Josephus, Ant. lib. xiii. cap. 10, sect. 3, Hyrcanus had so utterly demolished it as to leave no vestige of it remaining. Herod the Great did afterwards build a city on the same spot of ground; but he called it ΣεβαϚη i.e. Augusta, in compliment to the Emperor Augustus, as Josephus tells us, Ant. lib. xv. cap. 8, sect. 5; War, lib. i. cap. 2. sect. 7; and by this name of Sebast, or Augusta, that city, if meant here, would in all probability have been called, in the same manner as the town called Strato's Tower, (which Herod built on the sea coasts, and to which he gave the name of Caesarea, in compliment to Augustus Caesar), is always called Caesarea, wherever it is mentioned in the Acts of the Apostles. Bp. Pearce.

As Sychem was the very heart and seat of the Samaritan religion, and Mount Gerizim the cathedral church of that sect, it is more likely that it should be intended than any other. See Lightfoot. As the Samaritans received the same law with the Jews, as they also expected the Messiah, as Christ had preached to and converted many of that people, Joh 4:39-42, it was very reasonable that the earliest offers of salvation should be made to them, before any attempt was made to evangelize the Gentiles. The Samaritans, indeed, formed the connecting link between the Jews and the Gentiles; for they were a mongrel people, made up of both sorts, and holding both Jewish and Pagan rites. See the account of them on Mat 10:5 (note).

The people with one accord gave heed - He had fixed their attention, not only with the gravity and importance of the matter of his preaching, but also by the miracles which he did.

For unclean spirits, crying with loud voice, came out of many that were possessed - Hence it is evident that these unclean spirits were not a species of diseases; as they are here distinguished from the paralytic and the lame. There is nothing more certain than that the New Testament writers mean real diabolic possessions by the terms unclean spirits, devils, etc., which they use. It is absolute trifling to deny it. If we, in our superior sagacity can show that they were mistaken, that is quite a different matter!

There was great joy in that city - No wonder, when they heard such glorious truths, and were the subjects of such beneficent miracles.

A certain man called Simon - In ancient ecclesiastical writers, we have the strangest account of this man; they say that he pretended to be the Father, who gave the law to Moses; that he came in the reign of Tiberius in the person of the Son; that he descended on the apostles on the day of pentecost, in flames of fire, in quality of the Holy Spirit; that he was the Messiah, the Paraclete, and Jupiter; that the woman who accompanied him, called Helena, was Minerva, or the first intelligence; with many other extravagancies which probably never had an existence. All that we know to be certain on this subject is, that he used sorcery, that he bewitched the people, and that he gave out himself to be some great one.

This might be sufficient, were not men prone to be wise above what is written.

Our word sorcerer, from the French sorcier, which, from the Latin sors, a lot, signifies the using of lots to draw presages concerning the future; a custom that prevailed in all countries, and was practised with a great variety of forms. On the word lot see the note, Lev 16:8, Lev 16:9; and Jos 14:2.

The Greek word, μαγευων, signifies practising the rites or science of the Magi, or Mughan, the worshippers of fire among the Persians; the same as Majoos, and Majooseean, from which we have our word magician. See the note on Mat 2:1.

And bewitched the people of Samaria - εξιϚων, Astonishing, amazing, or confounding the judgment of the people, from εξιϚημι, to remove out of a place or state, to be transported beyond one's self, to be out of one's wits; a word that expresses precisely the same effect which the tricks or legerdemain of a juggler produce in the minds of the common people who behold his feats. It is very likely that Simon was a man of this cast, for the east has always abounded in persons of this sort. The Persian, Arabian, Hindoo, and Chinese jugglers are notorious to the present day; and even while I write this, (July, 1813), three Indian jugglers, lately arrived, are astonishing the people of London; and if such persons can now interest and amaze the people of a city so cultivated and enlightened, what might not such do among the grosser people of Sychem or Sebaste, eighteen hundred years ago?

That himself was some great one - That the feats which he performed sufficiently proved that he possessed a most powerful supernatural agency, and could do whatsoever he pleased.

This man is the great power of God - That is, he is invested with it, and can command and use it. They certainly did not believe him to be God; but they thought him to be endued with a great supernatural power.

There is a remarkable reading here in several MSS. which should not pass unnoticed. In ABCDE, several others, together with the Ethiopic, Armenian, later Syriac, Vulgate, Itala, Origen, and Irenaeus, the word καλουμενη is added before μεγαλη, and the passage reads thus, This person is that power of God which is Called the Great. This appears to be the true reading; but what the Samaritans meant by that power of God which they termed the Great, we know not. Simon endeavored to persuade the people that he was a very great personage, and he succeeded.

But when they believed Philip - So it is evident that Philip's word came with greater power then that of Simon; and that his miracles stood the test in such a way as the feats of Simon could not.

Simon himself believed also - He was struck with the doctrine and miracles of Philip - he saw that these were real; he knew his own to be fictitious. He believed therefore that Jesus was the Messiah, and was in consequence baptized.

Continued with Philip, and wondered - ΕξιϚατο, He was as much astonished and confounded at the miracles of Philip as the people of Samaria were at his legerdemain. It is worthy of remark that εξιϚατο comes from the same root, εξιϚημι, as the word εξιϚων, in Act 8:9, and, if our translation bewitched be proper there, it should be retained here; and then we should read, Then Simon himself believed and was baptized, and continued with Philip, being Bewitched, beholding the miracles and signs which were done. We may see, from this circumstance, how improper the term bewitched is, in the 9th and 11th verses.

The word of God - The doctrine of the Lord Jesus Christ.

They sent unto them Peter and John - There was no individual ruler among the apostles - there was not even a president of the council; and Peter, far from being chief of the apostles, is one of those sent, with the same commission and authority as John, to confirm the Samaritans in the faith.

When they were come down - The very same mode of speaking, in reference to Jerusalem formerly, obtains now in reference to London. The metropolis in both cases is considered as the centre; and all parts, in every direction, no matter how distant, or how situated, are represented as below the metropolis. Hence we so frequently hear of persons going up to Jerusalem: and going down from the same. So in London the people speak of going down to the country; and, in the country, of going up to London. It is necessary to make this remark, lest any person should be led away with the notion that Jerusalem was situated on the highest ground in Palestine. It is a mode of speech which is used to designate a royal or imperial city.

Prayed for them, that they might receive the Holy Ghost - It seems evident from this case, that even the most holy deacons, though full of the Holy Ghost themselves, could not confer this heavenly gift on others. This was the prerogative of the apostles, and they were only instruments; but they were those alone by which the Lord chose to work. They prayed and laid their hands on the disciples, and God sent down the gift; so, the blessing came from God by the apostles, and not from the apostles to the people. But for what purpose was the Holy Spirit thus given? Certainly not for the sanctification of the souls of the people: this they had on believing in Christ Jesus; and this the apostles never dispensed. It was the miraculous gifts of the Spirit which were thus communicated: the speaking with different tongues, and those extraordinary qualifications which were necessary for the successful preaching of the Gospel; and doubtless many, if not all, of those on whom the apostles laid their hands, were employed more or less in the public work of the Church.

Then laid they their hands on them - Probably only on some select persons, who were thought proper for public use in the Church. They did not lay hands on all; for certainly no hands in this way were laid on Simon.

When Simon saw, etc. - By hearing these speak with different tongues and work miracles.

He offered them money - Supposing that the dispensing this Spirit belonged to them - that they could give it to whomsoever they pleased; and imagining that, as he saw them to be poor men, they would not object to take money for their gift; and it is probable that he had gained considerably by his juggling, and therefore could afford to spare some, as he hoped to make it all up by the profit which he expected to derive from this new influence.

Thy money perish with thee - This is an awful declaration; and imports thus much, that if he did not repent, he and his ill-gotten goods would perish together; his money should be dissipated, and his soul go into perdition.

That the gift of God may be purchased - Peter takes care to inform not only Simon, but all to whom these presents may come, that the Spirit of God is the gift of God alone, and consequently cannot be purchased with money; for what reward can He receive from his creatures, to whom the silver and the gold belong, the cattle on a thousand hills, the earth and its fullness!

Thou hast neither part nor lot in this matter - Thou hast no part among the faithful, and no lot in this ministry. That the word κληρος, which we translate lot, is to be understood as implying a spiritual portion, office, etc., see proved in the note on Num 26:55 (note).

Thy heart is not right - It is not through motives of purity, benevolence, or love to the souls of men, that thou desirest to be enabled to confer the Holy Ghost; it is through pride, vain glory, and love of money: thou wouldest now give a little money that thou mightest, by thy new gift, gain much.

Repent therefore of this thy wickedness - St. Peter did not suppose his case to be utterly hopeless; though his sin, considered in its motives and objects, was of the most heinous kind.

If perhaps the thought of thine heart may be forgiven thee - His sin, as yet, only existed in thought and purpose; and therefore it is said, if perhaps the thought of thine heart may be forgiven.

The gall of bitterness - A Hebraism for excessive bitterness: gall, wormwood, and such like, were used to express the dreadful effects of sin in the soul; the bitter repentance, bitter regret, bitter sufferings, bitter death, etc., etc., which it produces. In Deu 29:18, idolatry and its consequences are expressed, by having among them a root that beareth Gall and Wormwood. And in Heb 12:15, some grievous sin is intended, when the apostle warns them, lest any root of Bitterness springing up, trouble you, and thereby many be defiled.

Bond of iniquity - An allusion to the mode in which the Romans secured their prisoners, chaining the right hand of the prisoner to the left hand of the soldier who guarded him; as if the apostle had said, Thou art tied and bound by the chain of thy sin; justice hath laid hold upon thee, and thou hast only a short respite before thy execution, to see if thou wilt repent.

Pray ye to the Lord for me - The words of Peter certainly made a deep impression on Simon's mind; and he must have had a high opinion of the apostle's sanctity and influence with God, when he thus commended himself to their prayers. And we may hope well of his repentance and salvation, if the reading of the Codex Bezae, and the margin of the later Syriac may be relied on: Pray ye to the Lord for me, that none (τουτων των κακων) Of All Those Evils which ye have spoken (μοι) To Me, may come upon me: (ὁς πολλα κλαιων ου διελιμπανεν) Who Wept Greatly, and Did Not Cease. That is, he was an incessant penitent. However favourably this or any other MS. may speak of Simon, he is generally supposed to have "grown worse and worse, opposing the apostles and the Christian doctrine, and deceiving many cities and provinces by magical operations; till being at Rome, in the reign of the Emperor Claudius, he boasted that he could fly, and when exhibiting before the emperor and the senate, St. Peter and St. Paul being present, who knew that his flying was occasioned by magic, prayed to God that the people might be undeceived, and that his power might fail; in consequence of which he came tumbling down, and died soon after of his bruises." This account comes in a most questionable shape, and has no evidence which can challenge our assent. To me, it and the rest of the things spoken of Simon the sorcerer appear utterly unworthy of credit. Calmet makes a general collection of what is to be found in Justin Martyr, Irenaeus, Tertullian; Eusebius, Theodoret, Augustine, and others, on the subject of Simon Magus; and to him, if the reader think it worth the pains, he may refer. The substance of these accounts is given above, and in the note on Act 8:9; and to say the least of them they are all very dubious. The tale of his having an altar erected to him at Rome, with the inscription, Simoni sancto deo, "To the holy god Simon," has been founded on an utter mistake, and has been long ago sufficiently confuted. See the inscriptions in Gruter, vol. i. p. 96, inscript. No. 5, 6, 7.

And they, when they had - preached - returned to Jerusalem - That is, Peter and John returned, after they had borne testimony to and confirmed the work which Philip had wrought.

Arise, and go toward the south - How circumstantially particular are these directions! Every thing is so precisely marked that there is no danger of the apostle missing his way. He is to perform some great duty; but what, he is not informed. The road which he is to take is marked out; but what he is to do in that road, or how far he is to proceed, he is not told! It is God who employs him, and requires of him implicit obedience. If he do his will, according to the present direction, he shall know, by the issue, that God hath sent him on an errand worthy of his wisdom and goodness. We have a similar instance of circumstantial direction from God in Act 9:11 : Arise, go into the street called Straight, and inquire in the house of Judas for one Saul of Tarsus, etc. And another instance, still more particular, in Act 10:5, Act 10:6 : Send men to Joppa, and call for one Simon, whose surname is Peter; he lodgeth with one Simon, a tanner, whose house is by the sea side. God never sends any man on a message, without giving him such directions as shall prevent all mistakes and miscarriages, if simply and implicitly followed. This is also strictly true of the doctrines contained in his word: no soul ever missed salvation that simply followed the directions given in the word of God. Those who will refine upon every thing, question the Divine testimony, and dispute with their Maker, cannot be saved. And how many of this stamp are found, even among Christians, professing strict godliness!

Gaza, which is desert - Αὑτη εϚιν ερημος, This it the desert, or this is in the desert. Gaza was a town about two miles and a half from the sea-side; it was the last town which a traveler passed through, when he went from Phoenicia to Egypt, and was at the entrance into a wilderness, according to the account given by Arrian in Exped. Alex. lib. ii. cap. 26, p. 102. [Ed. Gronov.]

That it was the last inhabited town, as a man goes from Phoenicia to Egypt, επι τῃ αρχῃ της Ερημου, on the commencement of the desert. See Bp. Pearce.

Dr. Lightfoot supposes that the word desert is added here, because at that time the ancient Gaza was actually desert, having been destroyed by Alexander, and μενουσα ερημος, remaining desert, as Strabo, lib. xvi. p. 1102, says; and that the angel mentioned this desert Gaza to distinguish it from another city of the same name, in the tribe of Ephraim, not far from the place where Philip now was. On this we may observe that, although Gaza was desolated by Alexander the Great, as were several other cities, yet it was afterwards rebuilt by Gabinius. See Josephus, Ant. lib. xv. cap. 5, sect. 3. And writers of the first century represent it as being flourishing and populous in their times. See Wetstein.

Schoettgen thinks that ερημος, desert, should be referred, not to Gaza, but to ὁδος, the way; and that it signifies a road that was less frequented. If there were two roads to Gaza from Jerusalem, as some have imagined, (see Rosenmuller), the eunuch might have chosen that which was desert, or less frequented, for the sake of privacy in his journeying religious exercises.

A man of Ethiopia - Ανηρ Αιθιοψ should be translated an Ethiopian, for the reasons given on Act 7:2.

An eunuch - See this word interpreted, on Mat 19:12 (note). The term eunuch was given to persons in authority at court, to whom its literal meaning did not apply. Potiphar was probably an eunuch only as to his office; for he was a married man. See Gen 37:36; Gen 39:1. And it is likely that this Ethiopian was of the same sort.

Of great authority - ΔυναϚης, A perfect lord chamberlain of the royal household; or, rather, her treasurer, for it is here said, he had charge of all her treasure, ην επι πασης της γαζης αυτης. The apparent Greek word Γαζα, Gaza, is generally allowed to be Persian, from the authority of Servius, who, in his comment on Aen. lib. i. ver. 118: -

Apparent rari nantes in gurgite vasto,

Arma virum, tabulaeque, et Troia Gaza per undas. "And here and there above the waves are seen

Arms, pictures, precious goods, and floating men."

Dryden.

The words of Servius are: "Gaza Persicus sermo est, et significat divitias; unde Gaza urbs in Palaestina dicitur, quod in ea Cambyses rex Persarum cum Aegyptiis bellum inferret divitias suas condidit." Gaza is a Persian word, and signifies Riches: hence Gaza, a city in Palestine, was so called because Cambyses, king of Persia, laid up his treasures in it, when he waged war with the Egyptians. The nearest Persian word of this signification which I find is gunj, or ganz, and gunja, which signify a magazine, store, hoard, or hidden treasure. The Arabic kluzaneh, comes as near as the Persian, with the same meaning. Hence makhzen, called magazen by the Spaniards, and magazine by the English; a word which signifies a collection of stores or treasures, or the place where they are laid up. It is scarcely necessary to remark that this name is given also to certain monthly publications, which are, or profess to be, a store of treasures, or repository of precious, or valuable things.

But who was Candace? It is granted that she is not found in the common lists of Ethiopic sovereigns with which we have been favored. But neither the Abyssinians nor the Jews admitted women in their genealogies. I shall not enter into this controversy, but shall content myself with quoting the words of Mr. Bruce. "It is known," says he, "from credible writers engaged in no controversy, that this Candace reigned upon the Nile in Atbara, near Egypt. Her capital also, was taken in the time of Augustus, a few years before the conversion of the slave by Philip; and we shall have occasion often to mention her successors and her kingdom, as existing in the reign of the Abyssinian kings, long after the Mohammedan conquest: they existed when I passed through Atbara, and do undoubtedly exist there to this day." - Bruce's Travels, vol. ii. p. 431.

It does not appear, as some have imagined, that the Abyssinians were converted to the Christian faith by this eunuch, nor by any of the apostles; as there is strong historic evidence that they continued Jews and Pagans for more than three hundred years after the Christian era. Their conversion is with great probability attributed to Frumentius, sent to Abyssinia for that purpose by Athanasius, bishop of Alexandria, about a.d. 330. See Bruce as above.

The Ethiopians mentioned here are those who inhabited the isle or peninsula of Meroe, above and southward of Egypt. It is the district which Mr. Bruce calls Atbara, and which he proves formerly bore the name of Meroe. This place, according to Diodorus Siculus, had its name from Meroe, daughter of Cambyses, king of Persia, who died there in the expedition which her father undertook against the Ethiopians. Strabo mentions a queen in this very district named Candace: his words are remarkable. Speaking of an insurrection of the Ethiopians against the Romans he says: Τουτων δ' ησαν και οἱ βασιλισσης Ϛρατηγοι της Κανδακης, ἡ καθ' ἡμας ηρξε των Αιθιοπων, ανδρικη τις γυνη, πεπηρωενη τον οφθαλμον, "Among these were the officers of Queen Candace, who in our days reigned over the Ethiopians. She was a masculine woman, and blind of one eye." Though this could not have been the Candace mentioned in the text, it being a little before the Christian era, yet it establishes the fact that a queen of this name did reign in this place; and we learn from others that it was a common name to the queens of Ethiopia. Pliny, giving an account of the report made by Nero's messengers, who were sent to examine this country, says, Aedificia oppidi (Meroes) pauca: regnare faeminam Candacen; quod nomen multis jam annis ad reginas transiit. Hist. Nat. lib. vi. cap. 29, ad fin. They reported that "the edifices of the city were few: that a woman reigned there of the name of Candace; which name had passed to their queens, successively, for many years." To one of those queens the eunuch in the text belonged; and the above is sufficient authority to prove that queens of this name reigned over this part of Ethiopia.

Had come to Jerusalem for to worship - Which is a proof that he was a worshipper of the God of Israel; but how came he acquainted with the Jewish religion? Let us, for a little, examine this question. In 1Kgs 10:1, etc., we have the account of the visit paid to Solomon by the queen of Sheba, the person to whom our Lord refers, Mat 12:42, and Luk 11:31. It has been long credited by the Abyssinians that this queen, who by some is called Balkis, by others Maqueda, was not only instructed by Solomon in the Jewish religion, but also established it in her own empire on her return; that she had a son by Solomon named Menilek, who succeeded her in the kingdom; and, from that time till the present, they have preserved the Jewish religion. Mr. Bruce throws some light upon this subject: the substance of what he says is the following: "There can be no doubt of the expedition of the queen of Sheba; as Pagan, Moor, Arab, Abyssinian, and all the countries round, vouch for it, nearly in the terms of Scripture. Our Savior calls her queen of the south; and she is called, in 1Kgs 10:1, etc., 2Chr 9:1, etc., queen of Sheba or Saba; for Saba, Azab, and Azaba, all signify the south: and she is said to have come from the uttermost parts of the earth. In our Saviour's time the boundaries of the known land, southward, were Raptam or Prassum; which were the uttermost parts of the known earth, and were with great propriety so styled by our Lord. The gold, myrrh, cassia, and frankincense, which she brought with her, are all products of that country. The annals of the Abyssinians state that she was a pagan when she left Saba or Azab, to visit Solomon; and that she was there converted and had a son by Solomon, who succeeded her in the kingdom, as stated above. All the inhabitants of this country, whether Jews or Christians, believe this; and, farther, that the 45th Psalm was a prophecy of her journey to Jerusalem; that she was accompanied by a daughter of Hiram from Tyre; and that the latter part of the Psalm is a prophecy of her having a son by Solomon, and of his ruling over the Gentiles." Travels, vol. ii. page 395, etc. All this being granted, and especially the Scripture fact of the queen of Sheba's visit, and the great probability, supported by uninterrupted tradition, that she established the Jewish religion in her dominions on her return, we may at once see that the eunuch in question was a descendant of those Jews; or that he was a proselyte in his own country to the Jewish faith, and was now come up at the great feast to worship God at Jerusalem. Mr. Bruce may be right; but some think that Saba, in Arabia Felix, is meant: see the note on Mat 12:42.

Sitting in his chariot, read Esaias the prophet - He had gone to Jerusalem to worship: he had profited by his religious exercises: and even in travelling, he is improving his time. God sees his simplicity and earnestness, and provides him an instructer, who should lead him into the great truths of the Gospel, which, without such a one, he could not have understood. Many, after having done their duty, as they call it, in attending a place of worship, forget the errand that brought them thither, and spend their time, on their return, rather in idle conversation than in reading or conversing about the word of God. It is no wonder that such should be always learning, and never able to come to the knowledge of the truth.

Then the Spirit said unto Philip - This holy man having obeyed the first direction he received from God, and gone southward without knowing the reason why, it was requisite that he should now be informed of the object of his mission: the Spirit said unto him, go near, and join thyself, etc. The angel who had given him the first direction had departed; and the influence of the Holy Spirit now completed the information. It is likely that what the Spirit did in this case was by a strong impression on his mind, which left him no doubt of its being from God.

Heard him read the Prophet Esaias - The eunuch, it seems, was reading aloud, and apparently in Greek, for that was the common language in Egypt; and, indeed, almost in every place it was understood. And it appears that it was the Greek version of the Septuagint that he was reading, as the quotation below is from that version.

How can I, except some man should guide me? - This is no proof that "the Scriptures cannot be understood without an authorized interpreter," as some of the papistical writers assert. How could the eunuch know any thing of the Gospel dispensation, to which this scripture referred? That dispensation had not yet been proclaimed to him; he knew nothing about Jesus. But where that dispensation has been published, where the four Gospels and the apostolic epistles are at hand, every thing relative to the salvation of the soul may be clearly apprehended by any simple, upright person. There are difficulties, it is true, in different parts of the sacred writings, which neither the pope nor his conclave can solve; and several which even the more enlightened Protestant cannot remove; but these difficulties do not refer to matters in which the salvation of the soul is immediately concerned: they refer to such as are common to every ancient author in the universe. These difficulties, being understood, add to the beauty, elegance, and justness of the language, thoughts, and turns of expression; and these, only the few who are capable of understanding are able to relish. As to all the rest, all that relates to faith and practice, all in which the present and eternal interest of the soul is concerned, "the wayfaring man, though a fool, (quite illiterate), shall not err therein."

That he would come up, and sit with him - So earnestly desirous was he to receive instruction relative to those things which concerned the welfare of his soul.

The place of the scripture - Περιοχη της γραφης, The section, or paragraph.

In his humiliation, his judgment was taken away - He who was the fountain of judgment and justice had no justice shown him (mercy he needed not) in his humiliation; viz. that time in which he emptied himself, and appeared in the form of a servant.

Who shall declare his generation - Την γενεαν αυτου: Answering to the Hebrew דורו doro, which Bp. Lowth understands as implying his manner of life. It was the custom among the Jews, when they were taking away any criminal from judgment to execution, to call out and inquire whether there was any person who could appear in behalf of the character of the criminal - whether there was any who, from intimate acquaintance with his manner of life, could say any thing in his favor? This circumstance I have noticed before, and it has been particularly remarked in the case of Stephen: see at Act 7:60. In our Lord's case, this benevolent inquiry does not appear to have been made; and perhaps to this breach of justice, as well as of custom, the prophet refers; and this shows how minutely the conduct of those bad men was known seven hundred years before it took place. God can foreknow what he pleases, and can do what he pleases; and all the operations of his infinite mind are just and right. Some think that, who shall declare his generation? refers to his eternal Sonship; others, to his miraculous conception by the Holy Spirit, in the womb of the virgin; others, to the multitudinous progeny of spiritual children which should be born unto God, in consequence of his passion and meritorious death. Perhaps the first, which refers to the usual custom in behalf of the criminal, is the best and most natural sense.

Of whom speaketh the prophet this - This was a very natural inquiry: for in the test itself, and in its circumstances, there was nothing that could determine the meaning, so as to ascertain whether the prophet meant himself or some other person; and the very inquiry shows that the eunuch had thought deeply on the subject.

Began at the same scripture - He did not confine himself to this one scripture, but made this his text, and showed, from the general tenor of the sacred writings, that Jesus was the Christ, or Messiah; and that in his person, birth, life, doctrine, miracles, passion, death, and resurrection, the Scriptures of the Old Testament were fulfilled. This preaching had the desired effect, for the eunuch was convinced of the truth of Philip's doctrine, and desired to be baptized in the name of Jesus.

See, here is water - He was not willing to omit the first opportunity that presented itself of his taking upon himself the profession of the Gospel. By this we may see that Philip had explained the whole of the Christian faith to him, and the way by which believers were brought into the Christian Church.

I believe that Jesus Christ is the Son of God - He believed that Jesus, whom Philip preached to him, was The Christ or Messiah, and consequently the Son of God.

This whole verse is omitted by ABCG, several others of the first authority, Erpen's edit. of the Arabic, the Syriac, the Coptic, Sahidic, Ethiopic, and some of the Slavonic: almost all the critics declare against it as spurious. Griesbach has left it out of the text; and Professor White in his Crisews says, "Hic versus certissime delendus," this verse, most assuredly, should be blotted out. It is found in E, several others of minor importance, and in the Vulgate and Arabic. In those MSS. where it is extant it exists in a variety of forms, though the sense is the same.

And they went down - They alighted from the chariot into the water. While Philip was instructing him, and he professed his faith in Christ, he probably plunged himself under the water, as this was the plan which appears to have been generally followed among the Jews in their baptisms; but the person who had received has confession of faith was he to whom the baptism was attributed, as it was administered by his authority.

The Spirit of the Lord caught away Philip - Perhaps this means no more than that the Holy Spirit suggested to the mind of Philip that he should withdraw abruptly from the eunuch, and thus leave him to pursue his journey, reflecting on the important incidents which had taken place. Some suppose that the angel of the Lord, and the Spirit of the Lord, are the same person throughout this chapter. There is a remarkable reading in the Codex Alexandrinus which exists thus in two lines: - ΠΝΑΑΓΙΟΝΕΠΕΠΕΞΕΝΕΠΙΤΟΝΕΥΝΟΥΧΟΝ

The Spirit of the Lord fell upon the eunuch: ΑΓΓΕΛΟΞΔΕΚΥΗΡΠΑΞΕΝΤΟΝΦΙΛΙΠΠΟΝ.

But the angel of the Lord snatched away Philip.

This reading is found in several other MSS. and in some versions. Many think that the Spirit or angel of God carried off Philip in some such manner as the Apocrypha represents the transportation of Habakkuk, who was taken up by the hair of the head, and carried from Judea to Babylon! For such an interposition there was no need. When Philip had baptized the eunuch, the Spirit of God showed him that it was not the will of God that he should accompany the eunuch to Meroe, but, on the contrary, that he should hasten away to Ashdod; as God had in that, and the neighboring places, work sufficient to employ him in.

Philip was found at Azotus - Prom the time he left the eunuch, he was not heard of till he got to Azotus, which, according to Dr. Lightfoot, was about 34 miles from Gaza, and probably it was near Gaze that Philip met the eunuch. The Azotus of the New Testament is the Ashdod of the old. It was given by Joshua to the tribe of Judah, Jos 15:47. It was one of the five lordships which belonged to the Philistines, and is a seaport town on the Mediterranean Sea, between Gaza on the south, and Joppa or Jaffa on the north. Herodotus reports, lib. ii. cap. 157, that Psammeticus, king of Egypt, besieged this city 29 years, which, if true, is the longest siege which any city or fortress ever endured.

Preached in all the cities, till he cams to Caesarea - This was Caesarea in Palestine, formerly called Strato's Tower, built by Herod the Great in honor of Augustus. There was an excellent harbour here made by Herod; and, after the destruction of Jerusalem, it became the capital of the whole land of Judea. It must be always distinguished from Caesarea Philippi, which was an inland town not far from the springs of Jordan. Whenever the word Caesarea occurs without Philippi, the former is intended. As Philip preached in all the cities of Palestine till he came to Caesarea, he must have preached in the different cities of the Philistine country, Ashdod, Akkaron, and Jamnia, and also in the principal parts of Samaria, as these lay in his way from Gaza to Caesarea. As there was a readier disposition to receive the word in those places, the Spirit of the Lord, under whose guidance he acted, did not suffer him to accompany the eunuch to Abyssinia. It appears, from Act 21:8, that Philip settled at Caesarea, where he had a house and family, four of his unmarried daughters being prophetesses. It is likely that his itinerant mission ended here; though he continued occasionally to perform the work of an evangelist, and to bring up his family in the knowledge and fear of God, which is the most imperious duty that any master of a family can be called on to perform, and which it is impossible for any man to accomplish by substitute; and which none can neglect without endangering his own salvation.

At that time there was great persecution against the Church - Their adversaries having tasted blood, were the more eager. And they were all dispersed - Not all the Church: if so, who would have remained for the apostles to teach, or Saul to persecute? But all the teachers except the apostles, who, though in the most danger, stayed with the flock.

Devout men - Who feared God more than persecution. And yet were they not of little faith? Else they would not have made so great lamentation.

Saul made havoc of the Church - Like some furious beast of prey. So the Greek word properly signifies. Men and women - Regarding neither age nor sex.

Therefore they that were dispersed went every where - These very words are reassumed, after as it were a long parenthesis, chap. xi, 19, Ac 11:19 and the thread of the story continued.

Stephen - Being taken away, Philip, his next colleague, (not the apostle,) rises in his place.

A certain man - using magic - So there was such a thing as witchcraft once! In Asia at least, if not in Europe or America.

But when they believed - What Philip preached, then they saw and felt the real power of God, and submitted thereto.

And Simon believed - That is, was convinced of the truth.

And the apostles hearing that Samaria - The inhabitants of that country, had received the word of God - By faith, sent Peter and John - He that sends must be either superior, or at least equal, to him that is sent. It follows that the college of the apostles was equal if not superior to Peter.

The Holy Ghost - In his miraculous gifts? Or his sanctifying graces? Probably in both.

Simon offered them money - And hence the procuring any ministerial function, or ecclesiastical benefice by money, is termed Simony.

Thou hast neither part - By purchase, nor lot - Given gratis, in this matter - This gift of God. For thy heart is not right before God - Probably St. Peter discerned this long before he had declared it; although it does not appear that God gave to any of the apostles a universal power of discerning the hearts of all they conversed with; any more than a universal power of healing all the sick they came near. This we are sure St. Paul had not; though he was not inferior to the chief of the apostles. Otherwise he would not have suffered the illness of Epaphroditus to have brought him so near to death, Php 2:25 - 27; nor have left so useful a fellow labourer as Trophimus sick at Miletus, 2Tim 4:20.

Repent - if perhaps the thought of thy heart may be forgiven thee - Without all doubt if he had repented, he would have been forgiven. The doubt was, whether he would repent. Thou art in the gall of bitterness - In the highest degree of wickedness, which is bitterness, that is, misery to the soul; and in the bond of iniquity - Fast bound therewith.

The way which is desert - There were two ways from Jerusalem to Gaza, one desert, the other through a more populous country.

An eunuch - Chief officers were anciently called eunuchs, though not always literally such; because such used to be chief ministers in the eastern courts. Candace, queen of the Ethiopians - So all the queens of Ethiopia were called.

Sitting in his chariot, he read the Prophet Isaiah - God meeteth those that remember him in his ways. It is good to read, hear, seek information even in a journey. Why should we not redeem all our time?

And Philip running to him, said, Understandest thou what thou readest? - He did not begin about the weather, news, or the like. In speaking for God, we may frequently come to the point at once, without circumlocution.

He desired Philip to come up and sit with him - Such was his modesty, and thirst after instruction.

The portion of Scripture - By reading that very chapter, the fifty - third of Isaiah, many Jews, yea, and atheists, have been converted. Some of them history records. God knoweth them all. Isaiah 53:7

In his humiliation his judgment was taken away - That is, when he was a man, he had no justice shown him. To take away a person's judgment, is a proverbial phrase for oppressing him. And who shall declare, or count his generation - That is, who can number his seed, Isa 53:10; which he hath purchased by laying down his life?

And as they went on the way they came to a certain water - Thus, even the circumstances of the journey were under the direction of God. The kingdom of God suits itself to external circumstances, without any violence, as air yields to all bodies, and yet pervades all. What hindereth me to be baptized? - Probably he had been circumcised: otherwise Cornelius would not have been the first fruits of the Gentiles.

And they both went down - Out of the chariot. It does not follow that he was baptized by immersion. The text neither affirms nor intimates any thing concerning it.

The Spirit of the Lord caught away Philip - Carried him away with a miraculous swiftness, without any action or labour of his own. This had befallen several of the prophets.

But Philip was found at Azotus - Probably none saw him, from his leaving the eunuch, till he was there.

ANd Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem, and they were all scattered abroad throughout the regions of Judea and Samaria , except the apostles.

Well-pleased with it, (as the word implies) and did approve it in thought, word, and deed, Acts 22.4, 20. which is here noted in the beginning of the narrative concerning this Great Apostle, that we might consider [non-Latin text not transcribed], what a great change the grace of God did make; which was by him, and is by us the more to be acknowledged and magnified.

Not as heretofore against the Apostles onely; but now it was against the whole Church.

The multitude of believers, at least as many as could flee; which was allowed, or rather commanded, Mat. 10.23. when they were persecuted in one City, to flee unto another, especially such as were teachers amongst them, (besides the Apostles) were forced to remove from Ierusalem; and by this means, did publish the Gospel in all places whither they came; so that what was intended for the hinderance, God did over-rule towards the furtherance of the Gospel: as he did afterwards, Phil. 1.12. and still does, and ever will do.

Who were commanded to stay at Ierusalem, Chap. 1.8. there they were to make their beginning, Luke 24.47. and from thence to proceed unto other parts, Isaiah 2.3. and whilest God had any work for them to do at Ierusalem, they knew that God could and would defend and maintain them in the midst of their enemies: as he had done the bush in the fire, Exod. 3.3.

Marginal references: Chap. 11.19.

2 And devout men carried Stephen to hss burial, and made great lamentation over him.

It was an argument that they were devout (Religious) indeed, that they durst amongst such a multitude of persecutors, and furious Zealots, own their esteem for St. Stephen; It was piacular amongst the Iews, to touch the dead Corps of such an one as was put to Death for blasphemy; and these perform such Funeral rites for him, as were used for such onely as were of note and Eminency. As the Iews were wont to do at the Funeral, especially of Eminent persons; thus it was done at Iacobs Interment, Gen. 50. ult. and thus had been done more lately at Lazarus's Funeral, Iohn 11. even by our Saviour himself, ver. 3[illegible: 1 letter]. Which lamentation was the greater, because of the Churches loss at such a time.

Marginal references: Gen. 23.2. 2 Sam. 3.31.

3 As for Saul , he made havock of the church, entring into every house, and haling men and women , committed them to prison.

Saul was a degree beyond the ordinary sort of persecutors, and was, as he does acknowledge of himself, eminently injurious, 1 Tim. 1.13.

House after house, sparing none.

As by the hair of their heads.

This to be sure, the Iews had yet retained power from the Romans to do: All this is but as a foil, to illustrate more the riches of Gods mercy towards Saul.

Marginal references: Chap 22.4. & 26.10, 11. 1 Cor. 15.9. Gal. 1.13.

4 Therefore they that were scattered abroad, went every where preaching the word.

Now the partition-wall was about to be broken down, and the Gentiles to be taken into the pale of the Church; God provides this strange means towards it. The Disciples are forced to s[illegible: 1 letter]y for their lives out of Ierasalem, and have an opportunity to Preach Christ and the Gospel, wheresoever they came: thus God can make light to come out of darkness, and makes Iapheth to dwell in the Tents of S[illegible: 1 letter]m, Gen. 9 27.

Marginal references: Mat. 10.23. Chap. 11.19.

5 Then Philip went down to the city of Samaria, and preached Christ unto them.

Nor the Apostle, but the Deacon of that name; for the Apostles remained at Ierusalem, as ver. 1.

Samaria is a name both of a City, and a countrey, so called from the chief City, 1 Kings 16.24. here 'tis taken for that City, or at least a City in that Countrey.

The Doctrine of Christ, his miraculous Birth, holy Life and Death, and glorious Resurrection and Ascension, together with Remission of sins, onely by faith in his name, &c.

6 And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.

A good preparation towards their Conversion; seeing faith cometh by hearing, Rom. 10.17.

These Miracles were as so many evidences of the truth he spake; by which he shewed Gods Authority for what he said.

7 For unclean spirits , crying with a loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed.

This is frequently mentioned, as Matthew 8.29. Mark 1 26. and 3.11. and 5.8. Luke 4.41. to shew how loath these evil Spirits are to be forbid, and kept from tormenting and destroying of us; and they are called unclean Spirits, because they delight in sin, and instigate men unto it, which is Spiritual uncleanness, and de[illegible: 1 letter]ile the Soul;

And other diseases and infirmities; this was promised, Mark 16.16, 17. that they which believe should cure in Christs name, or by his power.

8 And there was great joy in that city.

Not onely for the cures wrought upon their bodies; but much more for the word of reconciliaton, and Salvation Preached unto their Souls; joy in the Holy Ghost, is one of the effects of the Kingdom of God, Rom. 14.17.

The despised Samaria rejoyce, and the formerly beloved City of Ierusalem, repine at the Gospel; such strange alterations does the free grace of God make.

9 But there was a certain man called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one.

Magical inchantments, as a wizard:

caused them as men in an extasie to be amazed at, and afraid of him.

As if he had been God, or at least had some great favour with him, and had received some extraordinary power from him: Ecclesiastical Histories speak much of him, and tell us that he had a Statue set up in Rome for him, inscrib'd To Simon the holy God.

Marginal references: Chap. 13.6, 8.

10 To whom they all gave heed from the least to the greatest, saying, This man is the great power of God.

Shewing how general their mis-perswasion was, and no condition is exempt from the grossest mistakes, if not prevented by the grace of God.

'Tis said of this Simon, that he gave out himself to be that God, which any Nation held to be the chiefest; and that he was the Messias of the Iews, and the God of the Gentiles.

11 And to him they had regard, because that of long time he had bewitched them with sorceries.

They acquiesced in what he said, and yielded obedience unto it; not attending onely to his words with their ears, but with their hearts; so true is that w[illegible: 2 letters]ch our Saviour says; Iohn 5.43. If any man come in his own name, him will ye receive. These Samaritans [illegible: 1 word] rise up in judgment against most men, who do not thus regard what was said by Christ, and such as he hath sent.

Made them as out of their wits, they were not themselves, and could not act their reason.

Such wonders as by the permission of God, and Satans power he did.

12 But when they believed Philip, preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized both men and women.

Before they were baptized, being adult and strangers from the Covenant, they must first evidence their right unto it, and profess their Faith in Christ, and testifie their Conversion.

The Kingdom of Grace, and the Kingdom of his Glory, which is one and the same, being begun here; but consummated in Heaven hereafter.

Women under the Gospel are as capable of this seal of the Covenant as men.

13 Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondred, beholding the miracles and signs which were done.

Simon believed with an Historical faith, that it was indeed true, that our Saviour had done Miracles, and did rise from the dead, but his faith to be sure was dead all the while; neither did he believe with his heart, or purpose to live according to the Law of Christ, which is the life of Faith.

Kept him constantly company, and was amongst the forwardest of the Professors of Christs faith.

Thus the Magicians of Egypt were brougth to acknowledge the finger of God, Exod. 8.19. altho their hearts were hardned.

Marginal references: Heb. Signs and great Miracles.

14 Now when the apostles which were at Jerusalem, heard that Samaria had received the word of God, they sent unto them Peter and John.

These were sent that they might further confirm the Doctrine which Philip had Preached amongst the Samaritans; and by Apostolical authority, constitute a Church in Samaria.

15 Who when they were come down, prayed for them that they might o receive the holy Ghost.

Peter and Iohn:

In this particular they did not pray for all that believed, amongst whom there were several women, ver. 12. Those extraordinary gifts of Tongues, of Prophesying, of working Miracles, &c. See Chap. 10.45.

16 For as yet he was fallen upon none of them: onely they were baptized in the name of the Lord Jesus.

By which it is plain that the Holy Ghost, as the Author of saving grace, is not here meant, for so he was fallen upon all them that did believe, for faith is the gift of God; but he was not yet bestowed upon them, as the author of those extraordinary gifts mentioned, Chap. 2.38.

1. They were baptized by his authority and commission, Matth. 28.19. 2dly. By baptism they now belong unto, and are united with him, Rom. 6.3. They are baptized into Iesus Christ, &c.

Marginal references: Chap. 19.2.

17 Then laid they their hands on them and they received the holy Ghost.

That this laying on of the hands of the Apostles was not intended here, as any rite whereby the Apostles did confirm some, or ordain others, seems evident from the context.

The power of speaking with tongues, and working of Miracles; which throughout this Book is so often spoken of in this acception.

Marginal references: Chap. 6.6. & 13.3. & 19.6.

18 And when Simon saw that through laying on of the apostles hands, the holy Ghost was given, he offered them money,

Those extraordinary gifts before mentioned; for this appeared visibly and audibly; and by this indeed was signified the great change Gods-Spirit makes where he comes.

This notorious Hypocrite values these outward gifts; how much more valuable are the inward and Spiritual gifts of God?

19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the holy Ghost.

Such an extraordinary power of working Miracles, he did not desire, that he might glorifie God, or confirm the truths of the Gospel, (now professed by him) but out of an insatiable desire of gain, and ambition, to keep up his reputation; seeing how the Apostles had done beyond what he was able to do.

20 But Peter said unto him , Thy money perish with thee, because thou hast thought that the [illegible: 1 word] of God may be purchased with money.

A formal execration of curse, not onely on his money, but also upon Simon himself; but always to be conditional, viz. unless he repented.

Our hearts are to be watched over; our thoughts may be exceeding sinful, as here, which made his words or desires to be so ill taken.

Marginal references: Mat. 10.8.

21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.

No Inheritance or share in such a thing as this, to wit, either in the receiving, or conferring the Holy Ghost; or in that eternal Life which we Preach, thou hast no part in it, neither art thou fit to be a Minister of it.

The Apostle had the gift of discerning of Spirits, which is mentioned, 1 Cor. 12.10. which might cause the execration in the foregoing verse, and in divers other places of Scripture, 2 Tim. 4.14.

22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.

The onely remedy and help in his (otherwise) desperate case: This is not spoken as if it were doubtful, whether true repentance should obtain pardon; but whether Simon Magu's repentance were true Repentance is a condition, under which God proposeth our pardon, and forgiveness; but it is far from being the cause of it.

23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.

The same with gall and wormwood, Deut. 29.18. or gall and bitterness; signifying a very bad constitution, and disposition of Soul or mind▪ such as may be compared unto that meat, which the gall of any Creature hath corrupted. And for Simon Magus to be in the gall of bitterness, is yet worse than to have the gall of bitterness in him; as to be born in sin, which the Pharises upbraided the blind man with, Iohn 9.34. denotes more intended thereby, than that he had sin from his birth in him; thus David bewails, That he was shapen in iniquity, Psal. 51.5. and thus may those expressions of St. Paul be understood, of being in the flesh, and being in the spirit, Rom. 8.9. This also shews, (if any sensible or outward thing could shew it) what a bitter and poisonous thing sin is, no gall so bitter, no poison so deadly. Either the judgment St. Peter had threatned to deter him from sin, was this bond, or his sin it self might be rather so called; thus we read of the bonds of iniquity, Isaiah 58.6. One sin is twisted with another; hard to be severed or broken, and draws on judgment powerfully.

24 Then answered Simon, and said , Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.

Simon Magus was convinced, that he was indeed such as the Apostles had spake him to be; and knowing them to be powerful with God, he desires this of them.

He feigns himself to be a true penitent, being terrified with the threatning of St. Peter, ver. 20. and probably, fearing the punishment of Ananias and Sapphira might befall him; which 'tis likely he had heard of.

Marginal references: Numb. 21.7.

25 And they when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.

Not onely in the chief City, but in the smallest Villages, these great Apostles spend their pains; for so it was promised unto them that they should receive power to do, Chap. 1.8.

26 And the angel of the Lord spake unto Philip, saying, Arise and go toward the south unto the way that goeth down from Jerusalem unto Gaza , which is desert.

Some speak of two Gaza's, one distinguished from the other, by this epithete of desert; but rather there were two ways unto one and the same Gaza, and that it was not the City, but the way unto it, which is called desert; by which difference here mentioned, the Angel admonishes Philip, not to go the ordinary road; but the more unusual road over the Mountains, which was rarely travelled over; but was now necessary to be gone in▪ to meet with the Eunuch: God telleth our wandrings, and ordereth our steps.

27 And he arose and went: and behold a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,

The Ethiopians were the most despicable unto the Iews; and Homer calls them, [non-Latin text not transcribed]; but God would now shew, that there is no difference of Nations with him; but in every Nation, he that worketh righteousness, shall be accepted, Chap 10.35▪

A name common to the Queens of that Countrey; as all the Kings of Egypt were called Pharaoh's, and the Emperors of Germany are called C[illegible: 1 letter]sars.

Being a Proselite, he had been to worship God in that solemn Festival of the Passover.

In great esteem in Courts, especially to attend on Queens, to avoid all suspicion; here that prophesie was fulfilled, Isaiah 56.4, 5. Tho both in the Hebrew, and (anciently) in the Greek tongue, an Eunuch signified more largely, viz. any attendant in the Chamber.

Marginal references: Zeph. 3.10:; John 12.20▪

28 Was returning, and sitting in his chariot, read Esaias the prophet.

He had some knowledge of the true God, whom he came to worship, and he endeavours after more; and to him that thus hath, shall be given: and they that thus seek, shall find; God will rather work a Miracle, than that any that sincerely desire, and faithfully endeavour to know him, or his will, should be disappointed.

29 Then the spirit said unto Philip, Go near, and joyn thy self to this chariot.

The Spirit, either by the Ministry of an Angel, as ver. 26. or by inspiration immediately by himself.

So near that you may speak with him that fits in it.

Stick close unto it, and leave it not.

30 And Philip ran thither to him, and heard him read the Prophet Esaias, and said , Understandest thou what thou readest?

Hastning to obey the Divine command, and cove[illegible: 1 letter]ing to gain a Soul:

with a loud voice; 'tis like, to instruct some of his attendants.

Without understanding, our reading is but as the tinkling of a cymbal.

31 And he said , How can I, except some man should guide me? and he desired Philip that he would come up, and sit with him.

A wonderful modesty and humility in so great a man: he takes well Philip's interposing, and questioning with him; he acknowledges his ignorance, and desires farther instruction, and condescends to be taught by one so much his inferior.

32 The place of the scripture which was read, was this, He was led as a sheep to the slaughter, and like a lamb dumb before his shearer, so he opened not his mouth:

Gods Providence is remarkable, that the Eunuch should be reading this very Scripture, which contains so fundamental truths, and which he had most need for to be informed of: The words referred into, are in Isaiah 53.7. whether read in the Hebrew tongue, which the Eunuch might have learned of many Iews living in Ethiopia; or whether they were read out of the Translation of the Seventy, which was then in common use, is not so necessary an inquiry; both being to the same intent and purpose.

Christ was indeed as a sheep for his patience:

Not opening his mouth to defend his own case; but especially he was as a sheep, in being a Sacrifice for us; the true Paschal Lamb that causeth the destroyer to pass from us; and yet he is our Shepherd too, to supply and preserve us, Psal. 23.1.

[illegible: 2 letters] In his humiliat[illegible: 1 letter]on his judgement was taken away, and who shall declare his generation? for his li[illegible: 1 letter]e is taken from the earth,

When our blessed Saviour was in his lowest condition, and the utmost degree of his exinanition; his soul being made a Sacrifice for us, and suffering that desertion for a time, we had merited for ever; and his body laid in the grave as in a prison; Then

his judgment, the punishment which was inflicted upon him in our stead, was taken away; for he brak the bonds of death, and opened the prison-door: this was foretold, altho in somewhat differing expressions, by the Prophet Isaiah, 53.7, 8.

Those that shall be brought forth by this travail of his Soul, are innumerable, or his own Eternal generation; (who could do such great things, as overcame death it self for us) is inexpressible; but by generation, others (more to the scope of this place) understand Christs duration, or abiding, notwithstanding that he died; [non-Latin text not transcribed], does often signifie duration; and thus 'tis an ordinary expression with the Prophet, Isa[illegible: 1 letter]ah 34.10, 17. from generation to generation: now none can comprehend that eternal duration of Christ who dyes no more, Rom. 6.9. and of whose Kingdom there is no end, Luke 1.33.

Christ acquired his glory by his suffering; his very exceeding great weight of glory, was indeed wrought for him by his afflictions, (as for us, 2 Cor. 4.17.) his becoming obedient unto the death, was the cause why he was so highly exalted, Phil. 2.8, 9.

34 And the eunuch answered Philip, and said, I pray thee of whom speaketh the Prophet this? of himself, or some other man?

The modestly inquisitive man, does get understanding; this question, (God so ordering it) brings in the discourse concerning our Saviour.

This the Eunuch might well make a question, because Isaiah himself suffered much under Manasses.

35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.

So they were said to do, when they began to speak of some weighty matter.

Shewing that the Prophet in that most signal Prophecy, Isaiah 53. could not mean such things of himself, nor of Ieremy, or of any other.

Things in that Prophecy are applicable unto our blessed Saviour; but to none else.

Marginal references: Matth. 5.2.

36 And as they went on their way, they came unto a certain water: And the eunuch said, See, here is water , what doth hinder me to be baptized?

This water is supposed to be a Fountain in a Town called Bethsora, or a River called Eleutherus, which in that road must needs be passed over; it being otherwise very dry▪ and water very scarce there.

Altho it was not expresly mentioned, Philip had informed this Eunuch concerning baptism, its nature, and use, which made him express such desire after it; which else he had not done.

Marginal references: Chap. 10.47.

37 And Philip said, Is thou believest with all thine heart, thou mayest. And he answered and said. I believe that Jesus Christ is the Son of God.

A verbal profession is not a sufficient believing, Rom. 10.10. tho we can discern no other, yet God can, and will not be mocked; Philip in Gods name requires a faith with all the heart, and not such as Simon Magus had, who is said to believe, and be baptized, ver. 13.

This was the onely thing necessary, either then or now, if rightly understood: The Eunuch was instructed concerning God out of the Law, and was one of them that waited for his Salvation; which here he acknowledgeth to be onely found in Christ, whom he owns to be the Messiah, who made his Soul an offering for sin, Isaiah 53.10. and did bear our griefs; and carried our sorrows, ver. 4. and was wounded for our transgressions, Isaiah 53. for all these things Philip had told him, were meant of our Saviour, which he did believe were so to be understood.

Marginal references: Mat. 16.16. [illegible: 1 word] 6.69. [illegible: 1 word] 11.27. Chap. 9.20. 1 John 4.15. and 5.5.

38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.

In hot Countries this was usual, to baptize by dipping the body in the water; and to this the Apostle alludes, when he tells the Corinthians, 1 Cor. 6.11. that they are washed, but God will have mercy, and not sacrifice; sprinkling being as effectual as washing, and as significative also, representing the sprinkling of the blood of the Paschal Lamb, of which we read, Exod. 12.3. which pre-signified the sprinkling the blood of Jesus, that Lamb of God which taketh away the sins of the world; and our hearts must by it be sprinkled from an evil conscience, Hebr. 10.22. It is not the more or the less of the outward Element, which makes the Sacraments effectual; but they are effectual onely as they are Gods appointmenst, and attended upon according to his will.

39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoycing.

Philip was suddenly, and extraordinarily taken away from the Eunuchs sight and company, that thereby the Eunuch might be the more assured of the truth of those things which had been taught by him.

The rejoycing was the effect of his faith; being now justified, he had peace with God through our Lord Jesus Christ, Romans 5.1.

40 But Philip was found at Azotus: and passing through, he preached in all the cities, till he came to Cesarea.

Philip was set down by the Spirit at Ashdod of the Philistines, which is called by the Septuagint Azotus; names of persons and places, do in tract of time vary. This place had been famous for the Idol Dagon, 1 Sam. 5.3 and for being a chief place of the Philistines, those enemies to Gods Church; but Christ when he comes, can cast Satan out of his strongest holds: This Azotus is accounted thirty four miles from Gaza.

Persecution of the Church.

1 And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judæa and Samaria, except the apostles. 2 And devout men carried Stephen to his burial, and made great lamentation over him. 3 As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.

In these verses we have,

I. Something more concerning Stephen and his death; how people stood affected to it—variously, as generally in such cases, according to men's different sentiments of things. Christ had said to his disciples, when he was parting with them (John xvi. 20), You shall weep and lament, but the world shall rejoice. Accordingly here is, 1. Stephen's death rejoiced in by one—by many, no doubt, but by one in particular, and that was Saul, who was afterwards called Paul; he was consenting to his death, syneudokon—he consented to it with delight (so the word signifies); he was pleased with it. He fed his eyes with this bloody spectacle, in hopes it would put a stop to the growth of Christianity. We have reason to think that Paul ordered Luke to insert this, for shame to himself, and glory to free grace. Thus he owns himself guilty of the blood of Stephen, and aggravates it with this, that he did not do it with regret and reluctancy, but with delight and a full satisfaction, like those who not only do such things, but have pleasure in those that do them. 2. Stephen's death bewailed by others (v. 2)—devout men, which some understand of those that were properly so called, proselytes, one of whom Stephen himself probably was. Or, it may be taken more largely; some of the church that were more devout and zealous than the rest went and gathered up the poor crushed and broken remains, to which they gave a decent interment, probably in the field of blood, which was bought some time ago to bury strangers in. They buried him solemnly, and made great lamentation over him. Though his death was of great advantage to himself, and great service to the church, yet they bewailed it as a general loss, so well qualified was he for the service, and so likely to be useful both as a deacon and as a disputant. It is a bad symptom if, when such men are taken away, it is not laid to heart. Those devout men paid these their last respects to Stephen, (1.) To show that they were not ashamed of the cause for which he suffered, nor afraid of the wrath of those that were enemies to it; for, though they now triumph, the cause is a righteous cause, and will be at last a victorious one. (2.) To show the great value and esteem they had for this faithful servant of Jesus Christ, this first martyr for the gospel, whose memory shall always be precious to them, notwithstanding the ignominy of his death. They study to do honour to him upon whom God put honour. (3.) To testify their belief and hope of the resurrection of the dead, and the life of the world to come.

II. An account of this persecution of the church, which begins upon the martyrdom of Stephen. When the fury of the Jews ran with such violence, and to such a height, against Stephen, it could not quickly either stop itself or spend itself. The bloody are often in scripture called blood-thirsty; for when they have tasted blood they thirst for more. One would have thought Stephen's dying prayers and dying comforts should have overcome them, and melted them into a better opinion of Christians and Christianity; but it seems they did not: the persecution goes on; for they were more exasperated when they saw they could prevail nothing, and, as if they hoped to be too hard for God himself, they resolve to follow their blow; and perhaps, because they were none of them struck dead upon the place for stoning Stephen, their hearts were the more fully set in them to do evil. Perhaps the disciples were also the more emboldened to dispute against them as Stephen did, seeing how triumphantly he finished his course, which would provoke them so much the more. Observe,

1. Against whom this persecution was raised: It was against the church in Jerusalem, which is no sooner planted than it is persecuted, as Christ often intimated that tribulation and persecution would arise because of the word. And Christ had particularly foretold that Jerusalem would soon be made too hot for his followers, for that city had been famous for killing the prophets and stoning those that were sent to it, Matt. xxiii. 37. It should seem that in this persecution many were put to death, for Paul owns that at this time he persecuted this way unto the death (ch. xxi. 4), and (ch. xxvi. 10) that when they were put to death he gave his voice against them.

2. Who was an active man in it; none so zealous, so busy, as Saul, a young Pharisee, v. 3. As for Saul (who had been twice mentioned before, and now again for a notorious persecutor) he made havoc of the church; he did all he could to lay it waste and ruin it; he cared not what mischief he did to the disciples of Christ, nor knew when to stop. He aimed at no less than the cutting off of the gospel Israel, that the name of it should be no more in remembrance, Ps. lxxxiii. 4. He was the fittest tool the chief priests could find out to serve their purposes; he was informer-general against the disciples, a messenger of the great council to be employed in searching for meetings, and seizing all that were suspected to favour that way. Saul was bred a scholar, a gentleman, and yet did not think it below him to be employed in the vilest work of that kind. (1.) He entered into every house, making no difficulty of breaking open doors, night or day, and having a force attending him for that purpose. He entered into every house where they used to hold their meetings, or every house that had any Christians in it, or was thought to have. No man could be secure in his own house, though it was his castle. (2.) He haled, with the utmost contempt and cruelty, both men and women, dragged them along the streets, without any regard to the tenderness of the weaker sex; he stooped so low as to take cognizance of the meanest that were leavened with the gospel, so extremely bigoted was he. (3.) He committed them to prison, in order to their being tried and put to death, unless they would renounce Christ; and some, we find, were compelled by him to blaspheme, ch. xxvi. 11.

3. What was the effect of this persecution: They were all scattered abroad (v. 1), not all the believers, but all the preachers, who were principally struck at, and against whom warrants were issued out to take them up. They, remembering our Master's rule (when they persecute you in one city, flee to another), dispersed themselves by agreement throughout the regions of Judea and of Samaria; not so much for fear of sufferings (for Judea and Samaria were not so far off from Jerusalem but that, if they made a public appearance there, as they determined to do, their persecutors' power would soon reach them there), but because they looked upon this as an intimation of Providence to them to scatter. Their work was pretty well done in Jerusalem, and now it was time to think of the necessities of other places; for their Master had told them that they must be his witnesses in Jerusalem first, and then in all Judea and in Samaria, and then to the uttermost part of the earth (ch. i. 8), and this method they observe. Through persecution may not drive us off from our work, yet it may send us, as a hint of Providence, to work elsewhere. The preachers were all scattered except the apostles, who, probably, were directed by the Spirit to continue at Jerusalem yet for some time, they being, by the special providence of God, screened from the storm, and by the special grace of God enabled to face the storm. They tarried at Jerusalem, that they might be ready to go where their assistance was most needed by the other preachers that were sent to break the ice; as Christ ordered his disciples to go to those places where he himself designed to go, Luke x. 1. The apostles continued longer together at Jerusalem than one would have thought, considering the command and commission given them, to go into all the world, and to disciple all nations. See ch. xv. 6; Gal. i. 17. But what was done by the evangelists whom they sent forth was reckoned as done by them.

The Spreading of the Gospel; Philip's Success.

4 Therefore they that were scattered abroad went every where preaching the word. 5 Then Philip went down to the city of Samaria, and preached Christ unto them. 6 And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. 7 For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. 8 And there was great joy in that city. 9 But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: 10 To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. 11 And to him they had regard, because that of long time he had bewitched them with sorceries. 12 But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. 13 Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.

Samson's riddle is here again unriddled: Out of the eater comes forth meat, and out of the strong sweetness. The persecution that was designed to extirpate the church was by the overruling providence of God made an occasion of the enlargement of it. Christ had said, I am come to send fire on the earth; and they thought, by scattering those who were kindled with that fire, to have put it out, but instead of this they did but help to spread it.

I. Here is a general account of what was done by them all (v. 4): They went every where, preaching the word. They did not go to hide themselves for fear of suffering, no, nor to show themselves as proud of their sufferings; but they went up and down to scatter the knowledge of Christ in every place where they were scattered. They went every where, into the way of the Gentiles, and the cities of the Samaritans, which before they were forbidden to go into, Matt. x. 5. They did not keep together in a body, though this might have been a strength to them; but they scattered into all parts, not to take their ease, but to find out work. They went evangelizing the world, preaching the word of the gospel; it was this which filled them, and which they endeavoured to fill the country with, those of them that were preachers in their preaching, and others in their common converse. They were now in a country where they were no strangers, for Christ and his disciples had conversed much in the regions of Judea; so that they had a foundation laid there for them to build upon; and it would be requisite to let the people there know what that doctrine which Jesus had preached there some time ago was come to, and that it was not lost and forgotten, as perhaps they were made to believe.

II. A particular account of what was done by Philip. We shall hear of the progress and success of others of them afterwards (ch. xi. 19), but here must attend the motions of Philip, not Philip the apostle, but Philip the deacon, who was chosen and ordained to serve tables, but having used the office of a deacon well he purchased to himself a good degree, and great boldness in the faith, 1 Tim. iii. 13. Stephen was advanced to the degree of a martyr, Philip to the degree of an evangelist, which when he entered upon, being obliged by it to give himself to the word and prayer, he was, no doubt, discharged from the office of a deacon; for how could he serve tables at Jerusalem, which by that office he was obliged to do, when he was preaching in Samaria? And it is probable that two others were chosen in the room of Stephen and Philip. Now observe,

1. What wonderful success Philip had in his preaching, and what reception he met with.

(1.) The place he chose was the city of Samaria, the head city of Samaria, the metropolis of that country, which stood where the city of Samaria had formerly stood, of the building of which we read, 1 Kings xvi. 24, now called Sebaste. Some think it was the same with Sychem or Sychar, that city of Samaria where Christ was, John iv. 5. Many of that city then believed in Christ, though he did no miracle among them (v. 39, 41), and now Philip, three years after, carries on the work then begun. The Jews would have no dealings with the Samaritans; but Christ sent his gospel to slay all enmities, and particularly that between the Jews and the Samaritans, by making them one in his church.

(2.) The doctrine he preached was Christ; for he determined to know nothing else. He preached Christ to them; he proclaimed Christ to them (so the word signifies), as a king, when he comes to the crown, is proclaimed throughout his dominions. The Samaritans had an expectation of the Messiah's coming, as appears by John iv. 25. Now Philip tells them that he is come, and that the Samaritans are welcome to him. Ministers' business is to preach Christ—Christ, and him crucified—Christ, and him glorified.

(3.) The proofs he produced for the confirmation of his doctrine were miracles, v. 6. To convince them that he had his commission from heaven (and therefore not only they might venture upon what he said, but they were bound to yield to it), he shows them this broad seal of heaven annexed to it, which the God of truth would never put to a lie. The miracles were undeniable; they heard and saw the miracles which he did. They heard the commanding words he spoke, and saw the amazing effects of them immediately; that he spoke, and it was done. And the nature of the miracles was such as suited the intention of his commission, and gave light and lustre to it. [1.] He was sent to break the power of Satan; and, in token of this, unclean spirits, being charged in the name of the Lord Jesus to remove, came out of many that were possessed with them, v. 7. As far as the gospel prevails, Satan is forced to quit his hold of men and his interest in them, and then those are restored to themselves, and to their right mind again, who, while he kept possession, were distracted. Wherever the gospel gains the admission and submission it ought to have, evil spirits are dislodged, and particularly unclean spirits, all inclinations to the lusts of the flesh, which war against the soul; for God has called us from uncleanness to holiness, 1 Thess. iv. 7. This was signified by the casting of these unclean spirits out of the bodies of people, who, it is here said, came out crying with a loud voice, which signifies that they came out with great reluctancy, and sorely against their wills, but were forced to acknowledge themselves overcome by a superior power, Mark i. 26; iii. 11; ix. 26. [2.] He was sent to heal the minds of men, to cure a distempered world, and to put it in to a good state of health; and, in token of this, many that were taken with palsies, and that were lame, were healed. Those distempers are specified that were most difficult to be cured by the course of nature (that the miraculous cure might be the more illustrious), and those that were most expressive of the disease of sin and that moral impotency which the souls of men labour under as to the service of God. The grace of God in the gospel is designed for the healing of those that are spiritually lame and paralytic, and cannot help themselves, Rom. v. 6.

(4.) The acceptance which Philip's doctrine, thus proved, met with in Samaria (v. 6): The people with one accord gave heed to those things which Philip spoke, induced thereto by the miracles which served at first to gain attention, and so by degrees to gain assent. There then begin to be some hopes of people when they begin to take notice of what is said to them concerning the things of their souls and eternity—when they begin to give heed to the word of God, as those that are well pleased to hear it, desirous to understand and remember it, and that look upon themselves as concerned in it. The common people gave heed to Philip, oi ochloi—a multitude of them, not here and there one, but with one accord; they were all of a mind, that it was fit the doctrine of the gospel should be enquired into, and an impartial hearing given to it.

(5.) The satisfaction they had in attending on, and attending to, Philip's preaching, and the success it had with many of them (v. 8): There was great joy in that city; for (v. 12) they believed Philip, and were baptized into the faith of Christ, the generality of them, both men and women. Observe, [1.] Philip preached the things concerning the kingdom of God, the constitution of that kingdom, the laws and ordinances of it, the liberties and privileges of it, and the obligations we are all under to be the loyal subjects of that kingdom; and he preached the name of Jesus Christ, as king of that kingdom—his name, which is above every name. He preached it up in its commanding power and influence—all that by which he has made himself known. [2.] The people not only gave heed to what he said, but at length believed it, were fully convinced that it was of God and not of men, and gave up themselves to the direction and government of it. As to this mountain, on which they had hitherto worshipped God, and placed a great deal of religion in it, they were now as much weaned from it as every they had been wedded to it, and become the true worshippers, who worship the Father in spirit and in truth, and in the name of Christ, the true temple, John iv. 20-23. [3.] When they believed, without scruple (though they were Samaritans) and without delay they were baptized, openly professed the Christian faith, promised to adhere to it, and then, by washing them with water, were solemnly admitted into the communion of the Christian church, and owned as brethren by the disciples. Men only were capable of being admitted into the Jewish church by circumcision; but, to show that in Jesus Christ there is neither male nor female (Gal. iii. 28), but both are alike welcome to him, the initiating ordinance is such as women are capable of, for they are numbered with God's spiritual Israel, though not with Israel according to the flesh, Num. i. 2. And hence it is easily gathered that women are to be admitted to the Lord's supper, though it does not appear that there were any among those to whom it was first administered. [4.] This occasioned great joy; each one rejoiced for himself, as he in the parable who found the treasure hid in the field; and they all rejoiced for the benefit hereby brought to their city, and that it came without opposition, which it would scarcely have done if Samaria had been within the jurisdiction of the chief priests. Note, The bringing of the gospel to any place is just matter of joy, of great joy, to that place. Hence the spreading of the gospel in the world is often prophesied of in the Old Testament as the diffusing of joy among the nations: Let the nations be glad and sing for joy, Ps. lxvii. 4; 1 Thess. i. 6. The gospel of Christ does not make men melancholy, but fills them with joy, if it be received as it should be; for it is glad tidings of great joy to all people, Luke ii. 10.

2. What there was in particular at this city of Samaria that made the success of the gospel there more than ordinarily wonderful.

(1.) That Simon Magus had been busy there, and had gained a great interest among the people, and yet they believed the things that Philip spoke. To unlearn that which is bad proves many times a harder task than to learn that which is good. These Samaritans, though they were not idolaters as the Gentiles, nor prejudiced against the gospel by traditions received from their fathers, yet had of late been drawn to follow Simon, a conjurer (For so Magus signifies) who made a mighty noise among them, and had strangely bewitched them. We are told,

[1.] How strong the delusion of Satan was by which they were brought into the interests of this great deceiver. He had been for some time, nay, for a long time, in this city, using sorceries; perhaps he came there by the instigation of the devil, soon after our Saviour had been there, to undo what he had been doing there; for it was always Satan's way to crush a good work in its bud and infancy, 2 Cor. xi. 3; 1 Thess. iii. 5. Now,

First, Simon assumed to himself that which was considerable: He gave out that he himself was some great one, and would have all people to believe so and to pay him respect accordingly; and then, as to every thing else, they might do as they pleased. He had no design to reform their lives, nor improve their worship and devotion, only to make them believe that he was, tis megas—some divine person. Justin Martyr says that he would be worshipped as proton theon—the chief god. He gave out himself to be the Son of God, the Messiah, so some think; or to be an angel, or a prophet. Perhaps he was uncertain within himself what title of honour to pretend to; but he would be thought some great one. Pride, ambition, and an affectation of grandeur, have always been the cause of abundance of mischief both to the world and to the church.

Secondly, The people ascribed to him what he pleased. 1. They all gave heed to him, from the least to the greatest, both young and old, both poor and rich, both governors and governed. To him they had regard (v. 10, 11), and perhaps the more because the time fixed for the coming of the Messiah had now expired, which had raised a general expectation of the appearing of some great one about this time. Probably he was a native of their country, and therefore they embraced him the more cheerfully, that by giving honour to him they might reflect it upon themselves. 2. They said of him, This man is the great power of God—the power of God, that great power (so it might be read), that power which made the world. See how ignorant inconsiderate people mistake that which is done by the power of Satan, as if it were done by the power of God. Thus, in the Gentile world, devils pass for deities; and in the antichristian kingdom all the world wonders after a beast, to whom the dragon gives his power, and who opens his mouth in blasphemy against God, Rev. xiii. 2-5. 3. They were brought to it by his sorceries: He bewitched the people of Samaria (v. 9), bewitched them with sorceries (v. 11), that is, either, (1.) By his magic arts he bewitched the minds of the people, at least some of them, who drew in others. Satan, by God's permission, filled their hearts to follow Simon. O foolish Galatians, saith Paul, who hath bewitched you? Gal. iii. 1. These people are said to be bewitched by Simon, because they were so strangely infatuated to believe a lie. Or, (2.) By his magic arts he did many signs and lying wonders, which seemed to be miracles, but really were not so: like those of the magicians of Egypt, and those of the man of sin, 2 Thess. ii. 9. When they knew no better, they were influenced by his sorceries; but, when they were acquainted with Philip's real miracles, they saw plainly that the one was real and the other a sham, and that there was as much difference as between Aaron's rod and those of the magicians. What is the chaff to the wheat? Jer. xxiii. 28.

Thus, notwithstanding the influence Simon Magus had had upon them, and the unwillingness there generally is in people to own themselves in an error, and to retract it, yet, when they saw the difference between Simon and Philip, they quitted Simon, gave heed no longer to him, but to Philip: and thus you see,

[2.] How strong the power of Divine grace is, by which they were brought to Christ, who is truth itself, and was, as I may say, the great undeceiver. By that grace working with the word those that had been led captive by Satan were brought into obedience to Christ. Where Satan, as a strong man armed, kept possession of the palace, and thought himself safe, Christ, as a stronger than he, dispossessed him, and divided the spoil; led captivity captive, and made those the trophies of his victory whom the devil had triumphed over. Let us not despair of the worst, when even those whom Simon Magus had bewitched were brought to believe.

(2.) Here is another thing yet more wonderful, that Simon Magus himself became a convert to the faith of Christ, in show and profession, for a time. Is Saul also among the prophets? Yes (v. 13), Simon himself believed also. He was convinced that Philip preached a true doctrine, because he saw it confirmed by real miracles, of which he was the better able to judge because he was conscious to himself of the trick of his own pretended ones. [1.] The present conviction went so far that he was baptized, was admitted, as other believers were, into the church by baptism; and we have no reason to think that Philip did amiss in baptizing him, no, nor in baptizing him quickly. Though he had been a very wicked man, a sorcerer, a pretender to divine honours, yet, upon his solemn profession of repentance for his sin and faith in Jesus Christ, he was baptized. For, as great wickedness before conversion keeps not true penitents from the benefits of God's grace, so neither should it keep professing ones from church-fellowship. Prodigals, when they return, must be joyfully welcomed home, though we cannot be sure but that they will play the prodigal again. Nay, though he was now but a hypocrite, and really in the gall of bitterness and bond of iniquity all this while, and would soon have been found to be so if he had been tried awhile, yet Philip baptized him; for it is God's prerogative to know the heart. The church and its ministers must go by a judgment of charity, as far as there is room for it. It is a maxim in the law, Donec contrarium patet, semper præsumitur meliori parti—We must hope the best as long as we can. And it is a maxim in the discipline of the church, De secretis non judicat ecclesia—The secrets of the heart God only judges. [2.] The present conviction lasted so long that he continued with Philip. Though afterwards he apostatized from Christianity, yet not quickly. He courted Philip's acquaintance, and now he that had given out himself to be some great one is content to sit at the feet of a preacher of the gospel. Even bad men, very bad, may sometimes be in a good frame, very good; and those whose hearts still go after their covetousness may possibly not only come before God as his people come, but continue with them. [3.] The present conviction was wrought and kept up by the miracles; he wondered to see himself so far outdone in signs and miracles. Many wonder at the proofs of divine truths who never experience the power of them.

The Account of Simon Magus.

14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) 17 Then laid they their hands on them, and they received the Holy Ghost. 18 And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, 19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. 20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. 21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. 22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. 23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. 24 Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. 25 And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.

God had wonderfully owned Philip in his work as an evangelist at Samaria, but he could do no more than an evangelist; there were some peculiar powers reserved to the apostles, for the keeping up of the dignity of their office, and here we have an account of what was done by two of them there—Peter and John. The twelve kept together at Jerusalem (v. 1), and thither these good tidings were brought them that Samaria had received the word of God (v. 14), that a great harvest of souls was gathered, and was likely to be gathered in to Christ there. The word of God was not only preached to them, but received by them; they bade it welcome, admitted the light of it, and submitted to the power of it: When they heard it, they sent unto them Peter and John. If Peter had been, as some say he was, the prince of the apostles, he would have sent some of them, or, if he had seen cause, would have gone himself of his own accord; but he was so far from this that he submitted to an order of the house, and, as a servant to the body, went whither they sent him. Two apostles were sent, the two most eminent, to Samaria, 1. To encourage Philip, to assist him, and strengthen his hands. Ministers in a higher station, and that excel in gifts and graces, should contrive how they may be helpful to those in a lower sphere, and contribute to their comfort and usefulness. 2. To carry on the good work that was begun among the people, and, with those heavenly graces that had enriched them, to confer upon them spiritual gifts. Now observe,

I. How they advanced and improved those of them that were sincere. It is said (v. 16), The Holy Ghost was as yet fallen upon none of them, in those extraordinary powers which were conveyed by the descent of the Spirit upon the day of pentecost. They were none of them endued with the gift of tongues, which seems then to have been the most usual immediate effect of the pouring out of the Spirit. See ch. x. 45, 46. This was both an eminent sign to those that believed not, and of excellent service to those that did. This, and other such gifts, they had not, only they were baptized in the name of the Lord Jesus, and so engaged in him and interested in him, which was necessary to salvation, and in this they had joy and satisfaction (v. 8), though they could not speak with tongues. Those that are indeed given up to Christ, and have experienced the sanctifying influences and operations of the Spirit of grace, have great reason to be thankful, and no reason to complain, though they have not those gifts that are for ornament, and would make them bright. But it is intended that they should go on to the perfection of the present dispensation, for the greater honour of the gospel. We have reason to think that Philip had received these gifts of the Holy Ghost himself, but had not a power to confer them; the apostles must come to do this; and they did it not upon all that were baptized, but upon some of them, and, it should seem, such as were designed for some office in the church, or at least to be eminent active members of it; and upon some of them one gift of the Holy Ghost, and upon others another. See 1 Cor. xii. 4, 8; xiv. 26. Now in order to this, 1. The apostles prayed for them, v. 15. The Spirit is given, not to ourselves only (Luke xi. 13), but to others also, in answer to prayer: I will put my Spirit within you (Ezek. xxxvi. 27), but I will for this be enquired of, v. 37. We may take encouragement from this example in praying to God to give the renewing graces of the Holy Ghost to those whose spiritual welfare we are concerned for—for our children, for our friends, for our ministers. We should pray, and pray earnestly, that they may receive the Holy Ghost; for this includes all blessings. 2. They laid their hands on them, to signify that their prayers were answered, and that the gift of the Holy Ghost was conferred upon them; for, upon the use of this sign, they received the Holy Ghost, and spoke with tongues. The laying on of hands was anciently used in blessing, by those who blessed with authority. Thus the apostles blessed these new converts, ordained some to be ministers, and confirmed others in their Christianity. We cannot now, nor can any, thus give the Holy Ghost by the laying on of hands; but this may intimate to us that those whom we pray for we should use our endeavours with.

II. How they discovered and discarded him that was a hypocrite among them, and this was Simon Magus; for they knew how to separate between the precious and the vile. Now observe here,

1. The wicked proposal that Simon made, by which his hypocrisy was discovered (v. 18, 19): When he saw that through laying on of the apostles' hands the Holy Ghost was given (which should have confirmed his faith in the doctrine of Christ, and increased his veneration for the apostles), it gave him a notion of Christianity as no other than an exalted piece of sorcery, in which he thought himself capable of being equal to the apostles, and therefore offered them money, saying, Give me also this power. He does not desire them to lay their hands on him, that he might receive the Holy Ghost himself (for he did not foresee that any thing was to be got by that), but that they would convey to him a power to bestow the gift upon others. He was ambitious to have the honour of an apostle, but not at all solicitous to have the spirit and disposition of a Christian. He was more desirous to gain honour to himself than to do good to others. Now, in making this motion, (1.) He put a great affront upon the apostles, as if they were mercenary men, would do any thing for money, and loved it as well as he did; whereas they had left what they had, for Christ, so far were they from aiming to make it more—(2.) He put a great affront upon Christianity, as if the miracles that were wrought for the proof of it were done by magic arts, only of a different nature from what he himself had practised formerly. (3.) He showed that, like Balaam, he aimed at the rewards of divination; for he would not have offered money for this power if he had not hoped to get money by it. (4.) He showed that he had a very high conceit of himself, and that he had never his heart truly humbled. Such a wretch as he had been before his baptism should have asked, like the prodigal, to be made as one of the hired servants. But, as soon as he is admitted into the family, no less a place will serve him than to be one of the stewards of the household, and to be entrusted with a power which Philip himself had not, but the apostles only.

2. The just rejection of his proposal, and the cutting reproof Peter gave him for it, v. 20-23.

(1.) Peter shows him his crime (v. 20): Thou hast thought that the gift of God may be purchased with money; and thus, [1.] He had overvalued the wealth of this world, as if it were an equivalent for any thing, and as if, because, as Solomon saith, it answers all things, relating to the life that now is, it would answer all things relating to the other life, and would purchase the pardon of sin, the gift of the Holy Ghost, and eternal life. [2.] He had undervalued the gift of the Holy Ghost and put it upon a level with the common gifts of nature and providence. He thought the power of an apostle might as well be had for a good fee as the advice of a physician or a lawyer, which was the greatest despite that could be done to the Spirit of grace. All the buying and selling of pardons and indulgences in the church of Rome is the product of this same wicked thought, that the gift of God may be purchased with money, when the offer of divine grace so expressly runs, without money and without price.

(2.) He shows him his character, which is inferred from his crime. From every thing that a man says or does amiss we cannot infer that he is a hypocrite in the profession he makes of religion; but this of Simon's was such a fundamental error as could by no means consist with a state of grace; his offering money (and that got by sorcery too) was an incontestable evidence that he was yet under the power of a worldly and carnal mind, and was yet that natural man which receiveth not the things of the Spirit of God, neither can he know them. And therefore Peter tells him plainly, [1.] That his heart was not right in the sight of God, v. 21. "Though thou professest to believe, and art baptized, yet thou art not sincere." We are as our hearts are; if they be not right, we are wrong; and they are open in the sight of God, who knows them, judges them, and judges of us by them. Our hearts are that which they are in the sight of God, who cannot be deceived; and if they be not right in his sight, whatever our pretensions be, our religion is vain, and will stand us in no stead: our great concern is to approve ourselves to him in our integrity, for otherwise we cheat ourselves into our own ruin. Some refer this particularly to the proposal he made; what he asked is denied him, because his heart is not right in the sight of God in asking it. He does not aim at the glory of God nor the honour of Christ in it, but to make a hand of it for himself; he asks, and has not, because he asks amiss, that he may consume it upon his lusts, and be still thought some great one. [2.] That he is in the gall of bitterness, and in the bond of iniquity: I perceive that thou art so, v. 23. This is plain dealing, and plain dealing is best when we are dealing about souls and eternity. Simon had got a great name among the people, and of late a good name too among God's people, and yet Peter here gives him a black character. Note, It is possible for a man to continue under the power of sin, and yet to put on a form of godliness. I perceive it, saith Peter. It was not so much by the spirit of discerning, with which Peter was endued, that he perceived this, as by Simon's discovery of it in the proposal he made. Note, The disguises of hypocrites many times are soon seen through; the nature of the wolf shows itself notwithstanding the cover of the sheep's clothing. Now the character here given of Simon is really the character of all wicked people. First, They are in the gall of bitterness—odious to God, as that which is bitter as gall is to us. Sin is an abominable thing, which the Lord hates, and sinners are by it made abominable to him; they are vicious in their own nature. Indwelling sin is a root of bitterness, that bears gall and wormwood, Deut. xxix. 18. The faculties are corrupted, and the mind embittered against all good, Heb. xii. 15. It intimates likewise the pernicious consequences of sin; the end is bitter as wormwood. Secondly, They are in the bond of iniquity—bound over to the judgment of God by the guilt of sin, and bound under the dominion of Satan by the power of sin; led captive by him at his will, and it is a sore bondage, like that in Egypt, making the life bitter.

(3.) He reads him his doom in two things—

[1.] He shall sink with his worldly wealth, which he overvalued: Thy money perish with thee. First, Hereby Peter rejects his offer with the utmost disdain and indignation: "Dost thou think thou canst bribe us to betray our trust, and to put the power we are entrusted with into such unworthy hands? Away with thee and thy money too; we will have nothing to do with either. Get thee behind me, Satan." When we are tempted with money to do an evil thing, we should see what a perishing thing money is, and scorn to be biassed by it—It is the character of the upright man that he shakes his hands from holding, from touching bribes, Isa. xxxiii. 15. Secondly, He warns him of his danger of utter destruction if he continued in this mind: "Thy money will perish and thou wilt lose it, and all that thou canst purchase with it. As meats for the belly and the belly for meats (1 Cor. vi. 13), so goods for money and money for goods, but God shall destroy both it and them—they perish in the using; but this is not the worst of it: thou wilt perish with it, and it with thee; and it will be an aggravation of thy ruin, and a heavy load upon thy perishing soul, that thou hadst money, which might have been made to turn to a good account (Luke xvi. 9), which might have been laid at the apostles' feet, as a charity, and would have been accepted, but was thrust into their hands as a bribe, and was rejected. Son, remember this."

[2.] He shall come short of the spiritual blessings which he undervalued (v. 21): "Thou hast neither part nor lot in this matter; thou hast nothing to do with the gifts of the Holy Ghost, thou dost not understand them, thou art excluded from them, hast put a bar in thine own door; thou canst not receive the Holy Ghost thyself, nor power to confer the Holy Ghost upon others, for thy heart is not right in the sight of God, if thou thinkest that Christianity is a trade to live by in this world, and therefore thou hast no part nor lot in the eternal life in the other world which the gospel offers." Note, First, There are many who profess the Christian religion, and yet have no part nor lot in the matter, no part in Christ (John xiii. 8), no lot in the heavenly Canaan. Secondly, They are those whose hearts are not right in the sight of God, are not animated by a right spirit, nor guided by a right rule, nor directed to the right end.

(4.) He gives him good counsel, notwithstanding, v. 22. Though he was angry with him, yet he did not abandon him; and, though he would have him see his case to be very bad, yet he would not have him think it desperate; yet now there is hope in Israel. Observe,

[1.] What it is that he advises him to: He must do his first works. First, He must repent,—must see his error and retract it—must change his mind and way—must be humbled and ashamed for what he has done. His repentance must be particular: "Repent of this, own thyself guilty in this, and be sorry for it." He must lay a load upon himself for it, must not extenuate it, by calling it a mistake, or misguided zeal, but must aggravate it by calling it wickedness, his wickedness, the fruit of his own corruption. Those that have said and done amiss must, as far as they can, unsay it and undo it again by repentance. Secondly, He must pray to God, must pray that God would give him repentance, and pardon upon repentance. Penitents must pray, which implies a desire towards God, and a confidence in Christ. Simon Magus, as great a man as he thinks himself, shall not be courted into the apostles' communion (how much soever some would think it a reputation to them) upon any other terms than those upon which other sinners are admitted—repentance and prayer.

[2.] What encouragement he gives him to do this: If perhaps the thought of thy heart, this wicked thought of thine, may be forgiven thee. Note, First, There may be a great deal of wickedness in the thought of the heart, its false notions, and corrupt affections, and wicked projects, which must be repented of, or we are undone. Secondly, The thought of the heart, though ever so wicked, shall be forgiven, upon our repentance, and not laid to our charge. When Peter here puts a perhaps upon it, the doubt is of the sincerity of his repentance, not of his pardon if his repentance be sincere. If indeed the thought of thy heart may be forgiven, so it may be read. Or it intimates that the greatness of his sin might justly make the pardon doubtful, though the promise of the gospel had put the matter out of doubt, in case he did truly repent: like that (Lam. iii. 29), If so be there may be hope.

[3.] Simon's request to them to pray for him, v. 24. He was startled and put into confusion by that which Peter said, finding that resented thus which he thought would have been embraced with both arms; and he cries out, Pray you to the Lord for me, that none of the things which you have spoken come upon me. Here was, First, Something well—that he was affected with the reproof given him, and terrified by the character given of him, enough to make the stoutest heart to tremble; and, this being so, he begged the prayers of the apostles for him, wishing to have an interest in them, who, he believed, had a good interest in heaven. Secondly, Something wanting. He begged of them to pray for him, but did not pray for himself, as he ought to have done; and, in desiring them to pray for him, his concern is more that the judgments he had made himself liable to might be prevented than that his corruptions might be mortified, and his heart, by divine grace, be made right in the sight of God; like Pharaoh, who would have Moses entreat the Lord for him, that he would take away this death only, not that he would take away this sin, this hardness of heart, Exod. viii. 8; x. 17. Some think that Peter had denounced some particular judgments against him, as against Ananias and Sapphira, which, upon this submission of his, at the apostle's intercession, were prevented; or, from what is related, he might infer that some token of God's wrath would fall upon him, which he thus dreaded and deprecated.

Lastly, Here is the return of the apostles to Jerusalem, when they had finished the business they came about; for as yet they were not to disperse; but, though they came hither to do that work which was peculiar to them as apostles, yet, opportunity offering itself, they applied themselves to that which was common to all gospel ministers. 1. There, in the city of Samaria, they were preachers: They testified the word of the Lord, solemnly attested the truth of the gospel, and confirmed what the other ministers preached. They did not pretend to bring them any thing new, though they were apostles, but bore their testimony to the word of the Lord as they had received it. 2. In their road home they were itinerant preachers; as they passed through many villages of the Samaritans they preached the gospel. Though the congregations there were not so considerable as those in the cities, either for number or figure, yet their souls were as precious, and the apostles did not think it below them to preach the gospel to them. God has a regard to the inhabitants of his villages in Israel (Judg. v. 11), and so should we.

Philip and the Ethiopian.

26 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27 And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, 28 Was returning, and sitting in his chariot read Esaias the prophet. 29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot. 30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? 31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. 32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: 33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. 34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? 35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. 40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Cæsarea.

We have here the story of the conversion of an Ethiopian eunuch to the faith of Christ, by whom, we have reason to think, the knowledge of Christ was sent into that country where he lived, and that scripture fulfilled, Ethiopia shall soon stretch out her hands (one of the first of the nations) unto God, Ps. lxviii. 31.

I. Philip the evangelist is directed into the road where he would meet with this Ethiopian, v. 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 ch. v. 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, Matt. xxii. 9. Sometimes God opens a door of opportunity to his ministers in places very unlikely. 2. His obedience to this direction (v. 27): He arose and went, without objecting, or so much as asking, "What business have I there?" Or, "What likelihood is there of doing good there?" He went out, not knowing whither he went, or whom he was to meet.

II. An account is given of this eunuch (v. 27), who and what he was, on whom this distinguishing favour was bestowed. 1. He was a foreigner, a man of Ethiopia. There were two Ethiopias, one in Arabia, but that lay east from Canaan; it should seem this was Ethiopia in Africa, which lay south, beyond Egypt, a great way off from Jerusalem; for in Christ those that were afar off were made nigh, according to the promise, that the ends of the earth should see the great salvation. The Ethiopians were looked upon as the meanest and most despicable of the nations, blackamoors, as if nature had stigmatized them; yet the gospel is sent to them, and divine grace looks upon them, though they are black, though the sun has looked upon them. 2. He was a person of quality, a great man in his own country, a eunuch, not in body, but in office-lord chamberlain or steward of the household; and either by the dignity of his place or by his personal character, which commanded respect, he was of great authority, and bore a mighty sway under Candace queen of the Ethiopians, who probably was successor to the queen of Sheba, who is called the queen of the south, that country being governed by queens, to whom Candace was a common name, as Pharaoh to the kings of Egypt. He had the charge of all her treasure; so great a trust did she repose in him. Not many mighty, not many noble, are called; but some are. 3. He was a proselyte to the Jewish religion, for he came to Jerusalem to worship. Some think that he was a proselyte of righteousness, who was circumcised, and kept the feasts; others that he was only a proselyte of the gate, a Gentile, but who had renounced idolatry, and worshipped the God of Israel occasionally in the court of the Gentiles; but, if so, then Peter was not the first that preached the gospel to the Gentiles, as he says he was. Some think that there were remains of the knowledge of the true God in this country, ever since the queen of Sheba's time; and probably the ancestor of this eunuch was one of her attendants, who transmitted to his posterity what he learned at Jerusalem.

III. Philip and the eunuch are brought together into a close conversation; and now Philip shall know the meaning of his being sent into a desert, for there he meets with a chariot, that shall serve for a synagogue, and one man, the conversion of whom shall be in effect, for aught he knows, the conversion of a whole nation.

1. Philip is ordered to fall into company with this traveller that is going home from Jerusalem towards Gaza, thinking he has done all the business of his journey, when the great business which the overruling providence of God designed in it was yet undone. He had been at Jerusalem, where the apostles were preaching the Christian faith, and multitudes professing it, and yet there he had taken no notice of it, and made no enquiries after it—nay, it should seem, had slighted it, and turned his back upon it; yet the grace of God pursues him, overtakes him in the desert, and there overcomes him. Thus God is often found of those that sought him not, Isa. lxv. 1. Philip has this order, not by an angel, as before, but by the Spirit whispering it in his ear (v. 29): "Go near, and join thyself to this chariot; go so near as that gentleman may take notice of thee." We should study to do good to those we light in company with upon the road: thus the lips of the righteous may feed many. We should not be so shy of all strangers as some affect to be. Of those of whom we know nothing else we know this, that they have souls.

2. He finds him reading in his Bible, as he sat in his chariot (v. 28): He ran to him, and heard him read; he read out, for the benefit of those that were with him, v. 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 (Luke iv. 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, 1 Chron. xxix. 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? Matt. xiii. 51. And have you understood them aright? We cannot profit by the scriptures unless we do in some measure understand them, 1 Cor. xiv. 16, 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 (v. 31): "How can I understand, says he, except some one guide me? Therefore pray come up, and sit with me." (1.) He speaks as one that had very low thoughts of himself, and his own capacity and attainments. He was so far from taking it as an affront to be asked whether he understood what he read, though Philip was a stranger, on foot, and probably looked mean (which many a less man would have done, and have called him an impertinent fellow, and bid him go about his business, what was it to him?) that he takes the question kindly, makes a very modest reply, How can I? We have reason to think he was an intelligent man, and as well acquainted with the meaning of scripture as most were, and yet he modestly confesses his weakness. Note, Those that would learn must see their need to be taught. The prophet must first own that he knows not what these are, and then the angel will tell him, Zech. iv. 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 (2 Kings x. 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 (v. 32, 33), part of the seventh and eighth verses; they are set down according to the Septuagint version, which in some things differs from the original Hebrew. Grotius thinks the eunuch read it in the Hebrew, but that Luke takes the Septuagint translation, as readier to the language in which he wrote; and he supposes that the eunuch had learned from the many Jews that were in Ethiopia both their religion and language. But, considering that the Septuagint version was made in Egypt, which was the next country adjoining to Ethiopia, and lay between it and Jerusalem, I rather think that translation was most familiar to him: it appears by Isa. xx. 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 be taken from among men, taken from the earth. With what little reason then was the death of Christ a stumbling-block to the unbelieving Jews, when it was so plainly foretold by their own prophets, and was so necessary to the accomplishment of his undertaking! Then is the offence of the cross ceased. (2.) That he should die wrongfully, should die by violence, should be hurried out of his life, and his judgment shall be taken away—no justice done to him; for he must be cut off, but not for himself. (3.) That he should die patiently. Like a lamb dumb before the shearer, nay, and before the butcher too, so he opened not his mouth. Never was there such an example of patience as our Lord Jesus was in his sufferings; when he was accused, when he was abused, he was silent, reviled not again, threatened not. (4.) That yet he should live for ever, to ages which cannot be numbered; for so I understand those words, Who shall declare his generation? The Hebrew word properly signifies the duration of one life, Eccl. i. 4. Now who can conceive or express how long he shall continue, notwithstanding this; for his life is taken only from the earth; in heaven he shall live to endless and innumerable ages, as it follows in Isa. liii. 10, He shall prolong his days.

2. The eunuch's question upon this is, Of whom speaketh the prophet this? v. 34. He does not desire Philip to give him some critical remarks upon the words and phrases, and the idioms of the language, but to acquaint him with the general scope and design of the prophecy, to furnish him with a key, in the use of which he might, by comparing one thing with another, be led into the meaning of the particular passage. Prophecies had usually in them something of obscurity, till they were explained by the accomplishment of them, as this now was. It is a material question he asks, and a very sensible one: "Does the prophet speak this of himself, in expectation of being used, being misused, as the other prophets were? or does he speak it of some other man, in his own age, or in some age to come?" Though the modern Jews will not allow it to be spoken of the Messiah, yet their ancient doctors did so interpret it; and perhaps the eunuch knew this, and did partly understand it so himself, only he proposed this question, to draw on discourse with Philip; for the way to improve in learning is to consult the learned. As they must enquire the law at the mouth of the priests (Mal. ii. 7), so they must enquire the gospel, especially that part of the treasure which is hid in the field of the Old Testament, at the mouth of the ministers of Christ. The way to receive good instructions is to ask good questions.

3. Philip takes this fair occasion given him to open to him the great mystery of the gospel concerning Jesus Christ, and him crucified. He began at this scripture, took this for his text (as Christ did another passage of the same prophecy, Luke iv. 21), and preached unto him Jesus, v. 35. This is all the account given us of Philip's sermon, because it was the same in effect with Peter's sermons, which we have had before. The business of gospel ministers is to preach Jesus, and this is the preaching that is likely to do good. It is probable that Philip had now occasion for his gift of tongues, that he might preach Christ to this Ethiopian in the language of his own country. And here we have an instance of speaking of the things of God, and speaking of them to good purpose, not only as we sit in the house, but as we walk by the way, according to that rule, Deut. vi. 7.

V. The eunuch is baptized in the name of Christ, v. 36-38. It is probable that the eunuch had heard at Jerusalem of the doctrine of Christ, so that it was not altogether new to him. But, if he had, what could that do towards this speedy conquest that was made of his heart for Christ. It was a powerful working of the Spirit with and by Philip's preaching that gained the point. Now here we have,

1. The modest proposal which the eunuch made of himself for baptism (v. 36): As they went on their way, discoursing of Christ, the eunuch asking more questions and Philip answering them to his satisfaction, they came unto a certain water, a well, river, or pond, the sight of which made the eunuch think of being baptized. Thus God, by hints of providence which seem casual, sometimes puts his people in mind of their duty, of which otherwise perhaps they would not have thought. The eunuch knew not how little a while Philip might be with him, nor where he might afterwards enquire for him. He could not expect his travelling with him to his next stage, and therefore, if Philip think fit, he will take the present convenience which offers itself of being baptized: "See, here is water, which perhaps we may not meet with a great while again; what doth hinder me to be baptized? Canst thou show any cause why I should not be admitted a disciple and follower of Christ by baptism?" Observe, (1.) He does not demand baptism, does not say, "Here is water and here I am resolved I will be baptized;" for, if Philip have any thing to offer to the contrary, he is willing to waive it for the present. If he think him not fit to be baptized, or if there be any thing in the institution of the ordinance which will not admit such a speedy administration of it, he will not insist upon it. The most forward zeal must submit to order and rule. But, (2.) He does desire it, and, unless Philip can show cause why not, he desires it now, and is not willing to defer it. Note, In the solemn dedicating and devoting of ourselves to God, it is good to make haste, and not to delay; for the present time is the best time, Ps. cxix. 60. Those who have received the thing signified by baptism should not put off receiving the sign. The eunuch feared lest the good affections now working in him should cool and abate, and therefore was willing immediately to bind his soul with the baptismal bonds unto the Lord, that he might bring the matter to an issue.

2. The fair declaration which Philip made him of the terms upon which he might have the privilege of baptism (v. 37): "If thou believest with all thy heart, thou mayest; that is, If thou believest this doctrine which I have preached to thee concerning Jesus, if thou receivest the record God has given concerning him, and set to thy seal that it is true." He must believe with all his heart, for with the heart man believeth, not with the head only, by an assent to gospel truths in the understanding; but with the heart, by a consent of the will to gospel terms. "If thou do indeed believe with all thy heart, thou art by that united to Christ, and, if thou give proofs and evidences that thou dost so, thou mayest by baptism be joined to the church."

3. The confession of faith which the eunuch made in order to his being baptized. It is very short, but it is comprehensive and much to the purpose, and what was sufficient: I believe that Jesus Christ is the Son of God. He was before a worshipper of the true God, so that all he had to do now was to receive Christ Jesus the Lord. (1.) He believes that Jesus is the Christ, the true Messiah promised, the anointed One. (2.) That Christ is Jesus—a Saviour, the only Saviour of his people from their sins. And, (3.) That this Jesus Christ is the Son of God, that he has a divine nature, as the Son is of the same nature with the Father; and that, being the Son of God, he is the heir of all things. This is the principal peculiar doctrine of Christianity, and whosoever believe this with all their hearts, and confess it, they and their seed are to be baptized.

4. The baptizing of him hereupon. The eunuch ordered his coachman to stop, commanded the chariot to stand still. It was the best baiting place he ever met with in any of his journeys. They went down both into the water, for they had no convenient vessels with them, being upon a journey, wherewith to take up water, and must therefore go down into it; not that they stripped off their clothes, and went naked into the water, but, going barefoot according to the custom, they went perhaps up to the ankles or mid-leg into the water, and Philip sprinkled water upon him, according to the prophecy which this eunuch had probably but just now read, for it was but a few verses before those which Philip found him upon, and was very apposite to his case (Isa. lii. 15): So shall he sprinkle many nations, kings and great men shall shut their mouths at him, shall submit to him, and acquiesce in him, for that which had not before been told them shall they see, and that which they had not heard shall they consider. Observe, Though Philip had very lately been deceived in Simon Magus, and had admitted him to baptism, though he afterwards appeared to be no true convert, yet he did not therefore scruple to baptize the eunuch upon his profession of faith immediately, without putting him upon a longer trial than usual. If some hypocrites crowd into the church, who afterwards prove a grief and scandal to us, yet we must not therefore make the door of admission any straiter than Christ has made it; they shall answer for their apostasy, and not we.

VI. Philip and the eunuch are separated presently; and this is as surprising as the other parts of the story. One would have expected that the eunuch should either have stayed with Philip, or have taken him along with him into his own country, and, there being so many ministers in those parts, he might be spared, and it would be worth while: but God ordered otherwise. As soon as they had come up out of the water, before the eunuch went into his chariot again, the Spirit of the Lord caught away Philip (v. 39), and did not give him time to make an exhortation to the eunuch, as usual after baptism, which it is probable the one intended and the other expected. But his sudden departure was sufficient to make up the want of that exhortation, for it seems to have been miraculous, and that he was caught up in the air in the eunuch's sight, and so carried out of his sight; and the working of this miracle upon Philip was a confirmation of his doctrine, as much as the working of a miracle by him would have been. He was caught away, and the eunuch saw him no more, but, having lost his minister, returned to the use of his Bible again. Now here we are told,

1. How the eunuch was disposed: He went on his way rejoicing. He pursued his journey. Business called him home, and he must hasten to it; for it was no way inconsistent with his Christianity, which places no sanctity nor perfection in men's being hermits or recluses, but is a religion which men may and ought to carry about with them into the affairs of this life. But he went on rejoicing; so far was he from reflecting upon this sudden revolution and change, or advancement rather, in his religion, with any regret, that his second thoughts confirmed him abundantly in it, and he went on, rejoicing with joy unspeakable and full of glory; he was never better pleased in all his life. He rejoiced, (1.) That he himself was joined to Christ and had an interest in him. And, (2.) That he had these good tidings to bring to his countrymen, and a prospect of bringing them also, by virtue of his interest among them, into fellowship with Christ; for he returned, not only a Christian, but a minister. Some copies read this verse thus: And, when they were come up out of the water, the Holy Spirit fell upon the eunuch (without the ceremony of the apostle's imposition of hands), but the angel of the Lord caught away Philip.

2. How Philip was disposed of (v. 40): He was found at Azotus or Ashdod, formerly a city of the Philistines; there the angel or Spirit of the Lord dropped him, which was about thirty miles from Gaza, whither the eunuch was going, and where Dr. Lightfoot thinks he took ship, and went by sea into his own country. But Philip, wherever he was, would not be idle. Passing through, he preached in all the cities till he came to Cesarea, and there he settled, and, for aught that appears, had his principal residence ever after; for at Cesarea we find him in a house of his own, ch. xxi. 8. He that had been faithful in working for Christ as an itinerant at length gains a settlement.

And Saul was consenting, etc. Was pleased with his being put to death, and approved it. Comp. Acts 22:20. This part of the verse should have been connected with the previous chapter.

At that time. That is, immediately following the death of Stephen. The persecution arose on account of Stephen, Acts 11:19. The tumult did not subside when Stephen was killed. Their anger continued to be excited against all Christians. They had become so embittered by the zeal and success of the apostles, and by their frequent charges of murder in putting the Son of God to death, that they resolved at once to put a period to their progress and success. This was the first persecution against Christians; the first in a series that terminated only when the religion which they wished to destroy was fully established on the ruins of both Judaism and Paganism.

The Church. The collection of Christians which were now organized into a church. The church at Jerusalem was the first that was collected.

All scattered. That is, the great mass of Christians.

The regions of Judea, etc. Mt 2:22.

Except the apostles. Probably, the other Christians fled from fear. Why the apostles, who were particularly in danger, did not flee also, is not stated by the historian. Having been, however, more fully instructed than the others, and having been taught their duty by the example and teaching of the Saviour, they resolved, it seems, to remain and brave the fury of the persecutors. For them to have fled then would have exposed them, as leaders and founders of the new religion, to the charge of timidity and weakness. They therefore resolved to remain in the midst of their persecutors; and a merciful Providence watched over them, and defended them from harm. The dispersion extended not only to Judea and Samaria, but those who fled carried the gospel also to Phenice, and Cyprus, and Antioch, Acts 11:19. There was a reason why this was permitted. The early converts were Jews. They had strong feelings of attachment to the city of Jerusalem, to the temple, and to the land of their fathers. Yet it was the design of the Lord Jesus that the gospel should be preached everywhere. To accomplish this, he suffered a persecution to rage; and they were scattered abroad, and bore his gospel to other cities and lands. Good thus came out of evil; and the first persecution resulted, as all others have done, in advancing the cause which was intended to be destroyed.

(c) "Saul was consenting" Acts 7:58 (d) "scattered abroad" Acts 11:19

And devout men. Religious men. The word used here does not imply of necessity that they were Christians. There might have been Jews who did not approve the popular tumult, and the murder of Stephen, and who gave him a decent burial. Joseph of Arimathaea, and Nicodemus, both Jews, thus gave to the Lord Jesus a decent burial, Jn 19:38,39.

Carried Stephen. The word translated carried means, properly, to collect, as fruits, etc. Then it is applied to all the preparations necessary for fitting a dead body for burial--as collecting, or confining it by bandages, with spices, etc.

And made great lamentation. This was usual among the Jews at a funeral. Mt 9:23.

As for Saul. But Saul. He had no concern in the pious attentions shown to Stephen, but engaged with zeal in the work of persecution.

He made havoc. ελυμαινετο. This word is commonly applied to wild beasts, to lions, wolves, etc., and denotes the devastations which they commit. Saul raged against the church like a wild beast--a strong expression, denoting the zeal and fury with which he engaged in persecution.

Entering into every house. To search for those who were suspected of being Christians.

Haling. Dragging, or compelling them.

Committed them to prison. The sanhedrim had not power to put them to death, Jn 18:31, but they had power to imprison; and they resolved, it seems, to exercise this power to the utmost. Paul frequently refers to his zeal in persecuting the church, Acts 26:10,11, Gal 1:13. It may be remarked here, that there never was a persecution commenced with more flattering prospects to the persecutors. Saul, the principal agent, was young, zealous, learned, and clothed with power. He showed afterwards that he had talents fitted for any station; and zeal that tired with no exertion, and that was appalled by no obstacle. With this talent he entered on his work. Christians were few and feeble. They were scattered and unarmed. They were unprotected by any civil power, and exposed, therefore, to the full blaze and rage of persecution. That the church was not destroyed, was owing to the protection of God--a protection that not only secured its existence, but which extended its influence and power, by means of this very persecution, far abroad on the earth.

(a) "he made havoc" Acts 26:10,11, Gal 1:13 (*) "haling" "Dragging forth"

Went every where. That is, they travelled through the various regions where they were scattered. In all places to which they came, they preached the word.

Preaching the word. Greek, Evangelizing, or announcing the good news of the message of mercy, or the word of God. It is not the usual word which is rendered preach, but means simply announcing the good news of salvation. There is no evidence, nor is there any probability, that all these persons were ordained to preach. They were manifestly common Christians who were scattered by the persecution; and the meaning is, that they communicated to their fellow-men in conversation, wherever they met them--and probably in the synagogues, where all Jews had a right to speak--the glad tidings that the Messiah had come. It is not said that they set themselves up for public teachers; or that they administered baptism; or that they founded churches; but they proclaimed everywhere the news that a Saviour had come. Their hearts were full of it. Out of the abundance of the heart the mouth speaks; and they made the truth known to all whom they met. We may learn from this,

(1.) that persecution tends to promote the very thing which it would destroy.

(2.) That one of the best means to make Christians active and zealous is to persecute them.

(3.) That it is right for all Christians to make known the Paths of the gospel. When the heart is full, the lips will speak; and there is no more impropriety in their speaking of redemption than of anything else.

(4.) It should be the great object of all Christians to make the Saviour known everywhere. By their lives, conversation, and pious exhortations and entreaties, they should beseech dying sinners to be reconciled to God. And especially should this be done when they are travelling. Christians, when away from home, seem almost to imagine that they lay aside the obligations of religion. But the example of Christ and his early disciples has taught us that this is the very time to attempt to do good.

Then Philip. One of the seven deacons, Acts 6:5. He is afterwards called the Evangelist, Acts 21:8.

The city of Samaria. This does not mean a city whose name was Samaria, for no such city at that time existed. Samaria was a region, Mt 2:22. The ancient city Samaria, the capital of that region, had been destroyed by Hyrcanus so completely, as to leave no vestige of it remaining; and he "took away," says Justifies, "the very marks that there had ever been such a city there, Anti. b. xlii. chap. x. 3. Herod the Great afterwards built a city on this site, and called it Sebaste, i. e. Augusta, in honour of the emperor Augustus, Jos. Anti. b. xv. chap. viii. 5. Perhaps this city is intended, as being the principal city of Samaria; or possibly Sychar, another city where the gospel had been before preached by the Saviour himself, Jn 4.

And preached Christ. Preached that the Messiah had come, and made known his doctrines. The same truths had been before stated in Samaria by the Saviour himself, Jn 4 and this was doubtless one of the reasons why they so gladly now received the word of God. The field had been prepared by the Lord Jesus; and he had said that it was white for the harvest, Jn 4:35 and into that field Philip now entered, and was signally blessed. His coming was attended with a remarkable revival of religion. The word translated preach here is not that which is used in the previous verse. This denotes to proclaim as a crier, and is commonly employed to denote the preaching of the gospel, so called, Mk 5:20, 7:36, Lk 8:39; Mt 24:14, Acts 10:42, Rom 10:15, 1Cor 9:27, 15:12, 2Ti 4:2. It has been argued that because Philip is said thus to have preached to the Samaritans, that therefore all deacons have a right to preach, or that they are, under the New Testament economy, an order of ministers. But this is by no means clear. For,

(1.) it is not evident, nor can it be shown, that the other deacons Acts 6 ever preached. There is no record of their doing so; and the narrative would lead us to suppose that they did not.

(2.) They were appointed for a very different purpose, Acts 6:1-5; and it is fair to suppose that, as deacons, they confined themselves to the design of their appointment.

(3.) It is not said that Philip preached, in virtue of his being a deacon. From anything in this place, it would seem that he preached as the other Christians did--wherever he was.

(4.) But elsewhere an express distinction is made between Philip and the others. A new appellation is given him, and he is expressly called the Evangelist, Acts 21:8. From this, it seems that he preached, not because he was a deacon, but because he had received a special appointment to this business as an evangelist.

(5.) This same office, or rank of Christian teachers, is expressly recognized elsewhere, Eph 4:11. All these considerations show that there is not, in the sacred Scriptures, an order of ministers appointed to preach as deacons.

(b) "Philip went down" Acts 6:5

With one accord. Unitedly, or with one mind. Great multitudes of them did it.

Gave heed. Paid attention to; embraced.

Hearing. Hearing what he said.

(+) "accord" "Consent" (d) "hearing and seeing" Jn 4:41,42

For unclean spirits. Mt 4:24.

Crying with loud voice. Mk 1:26.

Palsies. Mt 4:24.

(e) "unclean spirits" Mk 16:17 (f) "palsies" Mk 2:3-11, Acts 9:33,34 (g) "lame" Mt 11:5

And there was great joy. This joy arose,

(1.) from the fact that so many persons, before sick and afflicted, were restored to health.

(2.) From the conversion on individuals to Christ. The tendency of religion is to produce joy.

(3.) From the mutual joy of families and friends that their friends were converted. The tendency of a revival of religion is thus to produce great joy.

But there was a certain man, called Simon. The Fathers have written much respecting this man, and have given strange accounts of him; but nothing more is certainly known of him than is stated in this place. Rosenmuller and Canaille suppose him to have been a Simon mentioned by Justifies, (Anti. b. xx. chap. vii.  2,) who was born in Cyprus. He was a magician, and was employed by Felix to persuade Drusilla to forsake her husband Azizus, and to marry Felix. But it is not very probable that this was the same person. See Note in Whiston's Justifies. Simon Magus was probably a Jew or a Samaritan, who had addicted himself to the arts of magic, and who was much celebrated for it. He had studied philosophy in Alexandria in Egypt, (Mosheim, i. p. 113, 114, Murdock's translation,) and then lived at Samaria. After he was cut off from the hope of adding to his other powers the power of working miracles, the Fathers say that he fell into many errors, and became the founder of the sect of the Simonians. They accused him of affirming that he came down as the Father in respect to the Samaritans; the Son in respect to the Jews; and the Holy Spirit in respect to the Gentiles, He did not acknowledge Christ to be the Son of God, but a rival, and pretended himself to be Christ. He rejected the law of Moses. Many other things are affirmed of him, which rest on doubtful authority. He seems to have become an enemy to Christianity; though he was willing then to avail himself of some of its doctrines in order to advance his own interests. The account that he came to a tragical death at Rome; that he was honoured as a deity by the Roman senate; and that a statue was erected to his memory in the isle of Tiber, is now generally rejected. His end is not known. See Calmed, art. Simon Magus, and Mosheim, i. p. 114, Note.

Beforetime. The practice of magic, or sorcery, was common at that time, and in all the ancient nations.

Used sorcery. μαγευων. Exercising the arts of the Magi, or Magicians; hence the name Simon Magus. Mt 2:1. The ancient Magi had their rise in Persia, and were at first addicted to the study of philosophy, astronomy, medicine, etc. This name came afterwards to signify those who made use of the knowledge of these arts for the purpose of imposing on mankind--astrologers, soothsayers, necromancers, fortune-tellers, etc. Such persons pretended to predict future events by the positions of the stars, and to cure diseases by incantations, etc. See Isa 2:6; see also Dan 1:20, 2:2. It was expressly forbidden the Jews to consult such persons on pain of death, Lev 19:31, 20:6. In these arts Simon had been eminently successful.

And bewitched. This is an unhappy translation. The Greek means merely that he astonished or amazed the people, or confounded their judgment. The idea of bewitching them is not in the original.

Giving out, etc. Saying, i.e. boasting. It was in this way, partly, that he so confounded them. Jugglers generally impose on people just in proportion to the extravagance and folly of their pretensions. The same remark may be made of quack doctors, and of all persons who attempt to delude and impose on mankind.

(*) "sorcery" "magic" (a) "and bewitched" Acts 13:6, Rev 22:15 (+) "bewitched" "astonished" (b) "giving out" Acts 5:36

Then Simon himself believed also. That is, he believed that Jesus had wrought miracles, and was raised from the dead, etc. All this he could believe in entire consistency with his own notions of the power of magic: and all that the connexion requires us to suppose is that he believed this--that Jesus had power of working miracles, etc.; and as he purposed to turn this to his own account, he was willing to profess himself to be his follower. It might have injured his popularity, moreover, if he had taken a stand when so many were professing to become Christians. Men often profess religion because, if they do not, they fear they will lose their influence, and be left with the ungodly. That Simon was not a real Christian is apparent from the whole narrative, Acts 8:18,21-23.

And when he was baptized. He was admitted to a profession of religion in the same way as the others. Philip did not pretend to know the heart; and Simon was admitted because he professed his belief. This is all the evidence that ministers can have; and it is no wonder that they, as well as Philip, are often deceived. The reasons which influenced Simon to make a profession of religion seem to have been these:

(1.) An impression that Christianity was true. He seems to have been convinced of this by the miracles of Philip.

(2.) The fact that many others were becoming Christians; and he went in with the multitude. This is often the case in revivals of religion.

(3.) He had no religion; but it is clear Acts 8:20,21, that he was willing to make use of Christianity to advance his own power, influence, and popularity--a thing which multitudes of men of the same mind with Simon Magus have been willing since to do.

He continued, etc. It was customary and natural for the disciples to remain with their teachers. See Acts 2:42.

And wondered. This is the same word that is translated bewitched in Acts 8:9,11. It means that he was amazed that Philip could really perform so much greater miracles than he had even pretended to. Hypocrites will sometimes be greatly attentive to the external duties of religion, and will be greatly surprised at what is done by God for the salvation of sinners.

Miracles and signs. Greek, Signs and great powers, or great miracles. That is, so much greater than he pretended to be able to perform.

(1) "miracles" "signs and great miracles"

They sent. That is, the apostles deputed two of their number. This shows conclusively that there was no chief or ruler among them. They acted as being equal in authority. The reason why they sent them was, probably, that there would be a demand for more labour than Philip could render; a church was to be founded, which required their presence; and it was important that they should be present to organize it, and to build it up. The harvest had occurred in Samaria, of which the Saviour spoke, Jn 4:35, and it was proper that they should enter into it. In times of revival there is often more to be done than can be done by the regular pastor of a people, and it is proper that he should be aided from abroad.

Peter. This shows that Peter had no such authority and primacy as the Roman Catholics claim far him. He exercised no authority of sending others, but was himself sent. He was appointed by their united voice, instead of claiming the power himself of directing them.

And John. Peter was ardent, bold, zealous, rash; John was mild, gentle, tender, persuasive. There was wisdom in uniting them in this work, as the talents of both were needed; and the excellencies in the character of the one would compensate for the defects of the other. It is observable that the apostles sent two together, as the Saviour had himself done. Mk 6:7. The reasons why this additional aid was sent to Samaria were probably these:

(1.) To assist Philip in a great work--in the harvest which he was there collecting.

(2.) To give the sanction of the authority of the apostles to what he was doing.

(3.) To confer on the converts the gift of the Holy Ghost, Acts 8:17.

Were come down. To Samaria. Jerusalem was generally represented as up, or higher than the rest of the land, Mt 20:18, Jn 7:8.

Prayed for them. They sought at the hand of God the extraordinary communications of the Holy Spirit. They did not even pretend to have the power of doing it without the aid of God.

That they might receive the Holy Ghost. The main question here is, what was meant by the Holy Ghost? In Acts 8:20, it is called "the gift of God." The following remarks may make this plain:

(1.) It was not that gift of the Holy Ghost by which the soul is converted, or renewed, for they had this when they believed, Acts 8:6. Everywhere the conversion of the sinner is traced to his influence. Comp. Jn 1:13.

(2.) It was not the ordinary influences of the Spirit by which the soul is sanctified; for sanctification is a progressive work, and this was sudden: sanctification is shown by the general tenor of the life; this was sudden and striking.

(3.) It was something that was discernible by external effects; for Simon saw Acts 8:18 that this was done by the laying on of hands.

(4.) The phrase, "the gift of the Holy Ghost," and "the descent of the Holy Ghost," signified not merely his ordinary influences in converting sinners, but those extraordinary influences that attended the first preaching of the gospel--the power of speaking with new tongues, Acts 2, the power of working miracles, etc., Acts 19:6.

(5.) This is further clear from the fact that Simon wished to purchase this power, evidently to keep up his influence among the people, and to retain his ascendancy as a juggler and sorcerer. But surely Simon would not wish to purchase the converting and sanctifying influences of the Holy Spirit; it was the power of working miracles. These things make it clear that by the gift of the Holy Spirit here is meant the power of speaking with new tongues, (comp. 1Cor 14,) and the power of miracles. And it is further clear that this passage should not be adduced in favour of "the rite of confirmation" in the Christian church. For, besides the fact that there are now no apostles, the thing spoken of here is entirely different from that of the rite of confirmation. This was to confer the extraordinary power of working miracles; that is for a different purpose.

If it be asked why this power was conferred on the early Christians, it may be replied, that it was to furnish striking proof of the truth of the Christian religion; to impress the people, and thus to win them to embrace the gospel. The early church was thus armed with the power of the Holy Spirit; and this extraordinary attestation of God to his message was one cause of the rapid propagation and permanent establishment of the gospel.

() "Holy Ghost" "Holy Spirit"

He was fallen. This expression is several times applied to the Holy Spirit, Acts 10:44, 11:15. It does not differ materially from the common expression, "the Holy Ghost descended." It means that he came from heaven; and the expression to fall, applied to his influences, denotes the rapidity and suddenness of his coming. Comp. Acts 19:2.

In the name of the Lord Jesus. Acts 2:38. See also Acts 10:48, 19:5,6.

(a) "as yet" Acts 19:2 (b) "were baptized" Acts 2:38, 10:48, 19:5,6, 1Cor 1:13 (*) "in the name" "unto"

Then laid they their hands, etc. This was an act of prayer, expressing an invocation to God that he would impart the blessing to them. On how many they laid their hands is not said. It is evident that it was not on all, for they did not thus lay hands on Simon. Perhaps i.t was done on a few of the more prominent and leading persons, who were to be employed particularly in bearing witness to the truth of the gospel. It was customary to lay the hands on any person when a favour was to be conferred, or a blessing imparted. Mt 9:18.

(c) "laid they their hands" Acts 6:5, Heb 6:2 (+) "Holy Ghost" "Holy Spirit"

Simon saw, etc. That is, he witnessed the extraordinary effects, the power of speaking in a miraculous manner, etc. Acts 8:15.

He offered them money. He had had a remarkable influence over the Samaritans, and he saw that the possession of this power would perpetuate and increase his influence. Men commonly employ the tricks of legerdemain for the purpose of making money; and it seems probable that such had been the design of Simon. He saw that if he could communicate to others this power, if he could confer on them the talent of speaking other languages, it might be turned to vast account, and he sought therefore to purchase it of the apostles. From this act of Simon we have derived our word simony, to denote the buying and selling of ecclesiastical preferment, or church offices, where religion is supported by the state. This act of Simon shows conclusively that he was influenced by improper motives in becoming connected with the church.

(d) "purchase" 1Timm 6:5

Thy money perish with thee. This is an expression of the horror and indignation of Peter at the base offer of Simon. It is not to be understood as an imprecation on Simon. The main idea is the apostle's contempt for the money, as if he regarded it as of no value. "Let your money go to destruction. We abhor your impious offer. We can freely see any amount of money destroyed, before we will be tempted to sell the gift of the Holy Ghost." But there was here also an expression of his belief that Simon also would perish. It was a declaration that he was hastening to ruin, and as if this was certain, Peter says, let your money perish too.

The gift of God. That which he has given, or conferred as a favour. The idea was absurd that that which God himself gives as a sovereign could be purchased. It was impious to think of attempting to buy with worthless gold that which was of so inestimable value. The gift of God here means the extraordinary influences of the Holy Ghost, Acts 10:45, 11:17. How can we pay a price to God? All that we can give, the silver, and the gold, and the cattle on a thousand hills, belong to him already. We have nothing which we can present for his favours. And yet there are many who seek to purchase the favour of God. Some do it by alms and prayers; some by penance and fasting; some by attempting to make their own hearts better, and by self-righteousness; and some by penitence and tears. All these will not purchase his favour. Salvation, like every other blessing, will be his gift; and if ever received, we must be willing to accept it on his own terms, at his own time, and in his own way. We are without merit; and if saved, it will be by the sovereign grace of God.

(e) "because thou thought" 2Kgs 5:15,16, Mt 10:8 (f) "gift of God" Acts 10:45, 11:17

Neither part. You have no portion of the grace of God; that is, you are destitute of it altogether. This word commonly denotes the part of an inheritance which falls to one when it is divided.

Nor lot. This word means, properly, a portion which falls to one when an estate, or when spoil in war, is divided into portions, according to the number of those who are to be partakers, and the part of each one is determined by lot. The two words denote emphatically that he was in no sense a partaker of the favour of God.

In this matter. Greek, In this word, i.e. thing. That which is referred to here is the religion of Christ. He was not a Christian. It is remarkable that Peter judged him so soon, and when he had seen but one act of his. But it was an act which satisfied him that he was a stranger to religion. One act may sometimes bring out the whole character; it may evince the governing motives; it may show traits of character utterly inconsistent with true religion; and then it is as certain a criterion as any long series of acts.

Thy heart. Your affections, or governing motives; your principle of conduct. Comp. 2Kgs 10:15. You love gold and popularity, and not the gospel for what it is. There is no evidence here that Peter saw this in a miraculous manner, or by any supernatural influence. It was apparent and plain that Simon was not influenced by the pure, disinterested motives of the gospel, but by the love of power and of the world.

In the sight of God. That is, God sees or judges that your heart is not sincere and pure. No external profession is acceptable without the heart. Reader, is your heart right with God? Are your motives pure--and does God see there the exercise of holy, sincere, and benevolent affections towards him? God knows the motives; and with unerring certainty he will judge; and with unerring justice he will fix our doom, according to the affections of the heart.

(g) "neither part" Josh 22:25 (h) "for thy heart" Ps 78:36,37, Eze 14:3

Repent therefore. Here we may remark,

(1.) that Simon was at this time an unconverted sinner.

(2.) That the command was given to him as such.

(3.) That he was required to do the thing; not to wait or seek merely, but actually to repent.

(4.) That this was to be the first step in his conversion. He was not even directed to pray first; but his first indispensable work was to repent, that is, to exercise proper sorrow for this sin, and to abandon his plan or principle of action. And this shows,

(1.) that all sinners are to be exhorted to repent, as their first work. They are not to be told to wait, and read, and pray, in the expectation that repentance will be given them. With such helps they can obtain, they are to do the thing.

(2.) Prayer will not be acceptable, or heard, unless the sinner comes repenting, that is, unless he regrets his sin, and desires to forsake it. Then, and then only, will he be heard. When he comes loving his sins, and resolving still to practise them, God will not hear him. When he comes desirous of forsaking them, grieved that he is guilty, and feeling his need of help, God will hear his prayer. See Isa 1:15, Mic 3:4, Prov 1:28, Ps 66:18.

And pray God. Having a desire to forsake the sin, and to be pardoned, then pray to God to forgive. It would be absurd to ask forgiveness until a man felt his need of it. This shows that a sinner ought to pray, and how he ought to do it. It should be with a desire and purpose to forsake sin, and in that state of mind God will hear the prayer. Comp. Dan 4:27.

If perhaps. There was no certainty that God would forgive him; nor is there any evidence either that Simon prayed, or that he was forgiven. This direction of Peter presents another important principle in regard to the conduct of sinners. They are to be directed to repent, not because they have the promise of forgiveness, and not because they hope to be forgiven, but because sin is a great evil, and because it is right and proper that they should repent, whether they are forgiven or not. That is to be left to the sovereign mercy of God. They are to repent of sin; and then they are to feel, not that they have any claim on God, but that they are dependent on him, and must be saved or lost at his will. They are not to suppose that their tears will purchase forgiveness, but that they lie at the foot of mercy, and that there is hope--not certainty--that God will forgive. The language of the humbled sinner is-- "Perhaps he will admit my plea, Perhaps will hear my prayer; But if I perish I will pray, And perish only there.

"I can but perish if I go; I am resolved to try, For if I stay away, I know I shall for ever die."

The thought, etc. Your purpose, or wish. Thoughts may be, therefore, evil, and need forgiveness. It is not open sin only that needs to be pardoned; it is the secret purpose of the soul.

(i) "if perhaps" Dan 4:27, 2Ti 2:25

For I perceive. That is, by the act which he had done. His offer had shown a state of mind that was wholly inconsistent with true religion. One single sin may as certainly show that there is no true piety, as many acts of iniquity. It may be so decided, so malignant, so utterly inconsistent with just views, as at once to determine what the character is. The sin of Simon was of this character. Peter here does not appear to have claimed the power of judging the heart; but he judged, as all other men would, by the act.

In the gall. This word denotes properly bile, or that bitter, yellowish-green fluid that is secreted in the liver. Hence it means anything very bitter; and also any bad passion of the mind, as anger, malice, etc. We speak of bitterness of mind, etc.

Of bitterness. This is a Hebraism; the usual mode of expressing the superlative, and means excessive bitterness. The phrase is used respecting idolatry, De 29:18 "Lest there should be among, you a root that beareth gall and wormwood." A similar expression occurs in Heb 12:15, "Lest any root of bitterness springing up, trouble you," etc. Sin is thus represented as a bitter or poisonous thing; a thing not only unpleasant in its consequences, but ruinous in its character, as a poisonous plant would be in the midst of other plants. Jer 2:19, "It is an evil and bitter thing that thou hast forsaken the Lord thy God;" Jer 4:18, Rom 3:14, "Whose mouth is full of cursings and bitterness;" Eph 4:31. The meaning here is, that the heart of Simon was full of dreadful, malignant sin.

Bond of iniquity. Or, that thou art bound by iniquity. That is, that it has the rule over you, and binds you as a slave. Sin is often thus represented as bondage and captivity. Sinners are represented as chained to it, and kept in hard servitude, Ps 116:16, Prov 5:22, "He shall be holden with the cords of his sins;" Rom 7:23,24. These expressions prove conclusively that Simon was a stranger to religion.

(a) "gall of bitterness" Jer 4:18, Heb 12:15 (b) "bond of iniquity" Ps 116:16, Prov 5:22, Isa 28:22

Pray ye, etc. Here remark,

(1.) that Simon was directed to pray for himself, Acts 8:22, but he had no disposition to do that. Sinners will often ask others to pray for them, when they are too proud, or too much in love with sin, to pray for themselves.

(2.) The main thing that Peter wished to impress on him was a sense of his sin. Simon did not regard this, but looked only to the punishment. He was terrified and alarmed; and he sought to avoid future punishment; but he had no alarm about his sins. So it is often with sinners. So it was with Pharaoh, Ex 8:28,32 and with Jeroboam, 1Kgs 13:6. And so sinners often quiet their own consciences by asking ministers and Christian friends to pray for them, while they still purpose to persevere in iniquity. If men expect to be saved, they must pray for themselves; and pray, not chiefly to be freed from punishment, but from the sin which deserves hell. This is all that we hear of Simon in the New Testament; and the probability is, that, like many other sinners, he did not pray for himself, but continued to live in the gall of bitterness, and died in the bond of iniquity. The testimony of antiquity is decided on that point. Acts 8:9.

(c) "Pray ye" Ex 8:8, Nu 21:7, 1Kgs 13:6, Job 42:8, Jas 5:16

In many villages, etc. They went at first directly to the city of Samaria. On their return to Jerusalem, they travelled more at leisure, and preached in the villages also--a good example for the ministers of the gospel, and for all Christians, when travelling from place to place. The reason why they returned to Jerusalem, and made that their permanent abode, might have been, that it was important to bear witness to the resurrection of Christ in the very city where he had been crucified, and where his resurrection had occurred. If the doctrine was established there, it would be more easy to establish it elsewhere.

And the angel of the Lord. The word angel is used in the Scriptures in a great variety of significations. Mt 1:20. Here it has been supposed by some to mean literally a celestial messenger sent from God; others have supposed that it means a dream, others a vision, etc. The word properly means a messenger; and all that it can be shown to signify here is, that the Lord sent a message to Philip of this kind. It is most probable, I think, that the passage means that God communicated the message by his Spirit; for, in Acts 8:29,39, it is expressly said that the Spirit spake to Philip, etc. Thus in Acts 16:7, the Spirit is said to have forbidden Paul to preach in Bithynia; and in Acts 16:9, the message on the subject is said to have been conveyed in a vision. There is no absurdity, however, in supposing that an angel literally was employed to communicate this message to Philip. See Heb 1:14; Gen 19:1, 22:11, Jud 6:12.

Spake unto Philip. Comp. Mt 2:13.

Arise. Lk 15:18.

And go, etc. philip had been employed in Samaria. As God now intended to send the gospel to another place, he gave a special direction to Philip to go and convey it. It is evident that God designed the conversion of this eunuch; and the direction to Philip shows how he accomplishes his designs. It is not by miracle, but by the use of means. It is not by direct power without truth, but it is by a message fitted to the end. The salvation of a single sinner is an object worthy the attention of God. When such a sinner is converted, it is because God forms a plan or purpose to do it. When it is done, he inclines his servants to labour; he directs their labours; he leads his ministers; and he prepares the way Acts 8:28 for the reception of the truth.

Toward the south. That is, south of Samaria, where Philip was then labouring.

Unto Gaza. Gaza, or AZZAH, Gen 10:19, was a city of the Philistines, given by Joshua to Judah, Josh 15:47, 1Sam 6:17. It was one of the five principal cities of the Philistines. It was formerly a large place; was situated on an eminence, and commanded a beautiful prospect. It was in this place that Samson took away the gates of the city, and bore them off, Jud 16:2,3. It was near Askelon, about sixty miles south-west from Jerusalem.

Which is desert. This may refer either to the way or to the place. The natural construction is the latter. In explanation of this, it is to be observed that there were two towns of that name, Old and New Gaza. The prophet Zephaniah Zeph 2:4 said that Gaza should be forsaken, i. e., destroyed. "This was partly accomplished by Alexander the Great. (Jos. Antiq. b. xi. ch. viii.  3, 4; b. xiii. ch. xiii.  3.) Another town was afterwards built of the same name, but at some distance from the former; and Old Gaza was abandoned to destruction. Strabo mentions 'Gaza the desert,' and Diodorous Siculus speaks of 'Old Gaza.'" (Robin. Calmet.) Some have supposed, however, that Luke refers here to the road leading to Gaza, as being desolate and uninhabited. But I regard the former interpretation as most natural and obvious. In this place, in 1823, the American missionaries, Messrs. Fisk and King, found Gaza, a town built of stone, making a very mean appearance, and containing about five thousand inhabitants." (Hall on the Acts.)

(d) "unto Gaza" Josh 15:47

A Man of Ethiopia. Gaza was near the confines between Palestine and Egypt. It was in the direct road from Jerusalem to Egypt. Ethiopia was one of the great kingdoms of Africa, part of which is now called Abyssinia. It is frequently mentioned in Scriptare under the name of Cush. But Cush comprehended a much larger region, including the southern part of Arabia, and even sometimes the countries adjacent to the Tigris and Euphrates. Ethiopia Proper lay south of Egypt, on the Nile, and was bounded north by Egypt, that is, by the cataracts near Syene; east by the Red Sea, and perhaps part by the Indian Ocean; south by unknown regions in the interior of Africa; and west by Lybia and the deserts. It comprehended the modern kingdoms of Nubia or Sennaar, and Abyssinia. The chief city in it was the ancient Meroe, situated on the island or tract of the same name, between the Nile and Ashtaborus, not far from the modern Shendi. (Robinson's Calmet,)

An eunuch, etc. Mt 19:12. Eunuchs were commonly employed in attendance on the females of the harem; but the word is often used to denote any confidential officer, or counsellor of state. It is evidently so used here.

Of great authority. Of high rank; an officer of the court. It is clear, from what follows, that this man was a Jew. But it is known that Jews were often raised to posts of high honour and distinction in foreign courts, as in the case of Joseph in Egypt, and of Daniel in Babylon.

Under Candace, etc. Candace is said to have been the common name of the queens of Ethiopia, as Pharaoh was of the sovereigns of Egypt. This is expressly stated by Pliny. (Nat. Hist. vii. 29.) His words are, "The edifices of the city were few; a woman reigned there of the name of CANDACE, which name had been transmitted to these queens for many years." Strabo mentions also a queen of Ethiopia of the name of Candace. Speaking of an insurrection against the Romans, he says, "Among these were the officers of queen CANDANCE, who in our days reigned over the Ethiopians." As this could not have been the Candace mentioned here, it is plain that the name was common to these queens--a sort of royal title. She was probably queen of Meroe, an important part of Ethiopia. (Bruce's Travels, vol. ii. p. 431--Clarke.)

Who had the charge, etc. The treasurer was an officer of high trust and responsibility.

And had come, etc. This proves that he was a Jew, or at least a Jewish proselyte. It was customary for the Jews in foreign lands, as far as practicable, to attend the great feasts at Jerusalem. He had gone up to attend the Passover, etc. Acts 2:5.

(e) "man of Ethiopia" Zeph 3:10 (f) "an eunuch of high" Isa 56:3-5

And sitting in his chariot. His carriage; his vehicle. The form of the carriage is not known. In some instances the carriages of the ancients were placed on wheels; in others, were borne on poles in the form of a litter or palanquin, by men, or mules, or horses. (See Calmet, art. Chariot.)

Read Esaias, etc. Isaiah. Reading doubtless the translation of Isaiah called the Septuagint. This translation was made in Egypt, for the special use of the Jews in Alexandria and throughout Egypt, and was that which was commonly used. Why he was reading the Scriptures, and especially this prophet, is not certainly known. It is morally certain, however, that he was in Judea at the time of the crucifixion and resurrection of Jesus; that he had heard much of him; that this would be a subject of discussion; and it was natural for him, in returning, to look at the prophecies respecting the Messiah, perhaps either to meditate on them as a suitable subject of inquiry and thought, or perhaps to examine the claims of Jesus of Nazareth to this office. The prophecy in Isa 53 was so striking, and coincided so clearly with the character of Jesus, that it was natural for a candid mind to examine whether he might not be the person intended by the prophet. On this narrative we may remark:

(1.) It is a proper and profitable employment on returning from worship to examine the sacred Scriptures.

(2.) It is well to be in the habit of reading the Scriptures when we are on a journey. It may serve to keep the heart from worldly objects, and secure the affections for God.

(3.) It is well at all times to read the Bible. It is one of the means of grace. And it is when we are searching his will that we obtain light and comfort. The sinner should examine with a candid mind the sacred volume. It may be the means of conducting him in the true path of salvation.

(4.) God often gives us light in regard to the meaning of the Bible in unexpected modes. How little did this eunuch expect to be enlightened in the manner in which he actually was. Yet God, who intended to instruct and save him, sent the living teacher, and opened to him the sacred Scriptures, and led him to the Saviour. It is probable Acts 8:30 that he was reading it aloud.

The Spirit. Acts 8:26. The Holy Spirit is here evidently intended. The thought in Philip's mind is here traced to his suggestion. All good thoughts and designs have the same origin.

Join thyself. Join him in his chariot. Go and sit with him.

(b) "Then the Spirit said to Philip" Isa 65:24, Hoss 6:3

And Philip ran, etc. Indicating his haste, and his desire to obey the suggestions of the Spirit. A thousand difficulties might have been started in the mind of Philip if he had reflected a little. The eunuch was a stranger; he had the appearance of a man of rank; he was engaged in reading; he might be indisposed to be interrupted or to converse, etc. But Philip obeyed without any hesitation the monitions of the Spirit, and ran to him. It is well to follow the first suggestions of the Spirit; to yield to the clear indications of duty, and to perform it at once. Especially in a deed of benevolence, and in conversing with others on the subject of religion, our first thoughts are commonly safest and best. If we do not follow them, the calculations of avarice, or fear, or some worldly prudence, are very apt to come in. We become alarmed; we are afraid of the rich and the great; and we suppose that our conversation and admonitions will be unacceptable. We may learn from this case,

(1.) to do our duty at once, without hesitation or debate.

(2.) We shall often be disappointed in regard to subjects of this kind. We shall find candid, humble, Christian conversation far more acceptable to strangers, to the rich, and to the great, than we commonly suppose. If, as in this case, they are alone; if we approach them kindly; if we do not rudely and harshly address them, we shall find most men willing to talk on the subject of religion. I have conversed with some hundreds of persons on the subject of religion, and do not now recollect but two instances in which I was rudely treated, and in which it was not easy to gain a respectful and kind attention to Christian conversation.

And heard him read. He was reading loud--sometimes the best way of impressing truth on the mind in our private reading the Scriptures.

And said, etc. This question, there might have been reason to fear, would not be kindly received. But the eunuch's mind was in such a state that he took no offence from such inquiry, though made by a foot-man and a stranger. He doubtless recognized him as a brother Jew. It is an important question to ask ourselves when we read the sacred Scriptures.

(c) "Understandest thou what thou readest? Mt 13:23,51, Eph 5:17

And he said, etc. This was a general acknowledgment of his need of direction. It evinced a humble state of mind. It was an acknowledgment, also, originating probably from this particular passage which he was reading. He did not understand how it could be applied to the Messiah; how the description of his humiliation and condemnation Acts 8:33 could be reconciled to the prevalent ideas of his being a prince and a conqueror. The same sentiment is expressed by Paul in Rom 10:14. The circumstances, the state of mind in the eunuch, and the result, strongly remind one of the declaration in Ps 25:9, "The meek will he guide in judgment, and the meek will he teach his way."

And he desired, etc. He was willing to receive instruction even from a stranger. The rich and the great may often receive valuable instruction from a stranger, and from a poor, unknown man.

(d) "How can I" Rom 10:14 (e) "some man should guide me" Ps 25:9

The place, etc. Isa 53:7,8.

He was led, etc. This quotation is taken literally from the Septuagint. It varies very little from the Hebrew. It has been almost universally understood that this place refers to the Messiah; and Philip expressly applies it to him. The word "was led" ηχθη, implies that he was conducted by others; that he was led as a sheep is led to be killed. The general idea is that of meekness and submission when he was led to be put to death; a description that applies in a very striking manner to the Lord Jesus.

To the slaughter. To be killed. The characteristic here recorded is more remarkable in the sheep than in any other animal.

And like a lamb dumb, etc. Still, patient, unresisting.

So opened he not his mouth. He did not complain, or murmur; he offered no resistance, but yielded patiently to what was done by others.

(f) "He was lead" Isa 53:7,8

In his humiliation. This varies from the Hebrew, but is copied exactly from the Septuagint, showing that he was reading the Septuagint. The Hebrew is, "he was taken from prison, and from judgment." The word rendered "prison" denotes any kind of detention, or even oppression. It does not mean, as with us, to be confined in a prison or jail, but may mean custody, and be applied to the detention or custody of the Saviour when his hands were bound, and he was led to be tried. Mt 27:2. It is not known why the Seventy thus translated the expression "he was taken from prison" etc., by "in his humiliation," etc. The word "from prison," may mean, as has been remarked, however, from oppression, and this does not differ materially from humiliation; and in this sense the Seventy understood it. The meaning of the expression in the Septuagint and the Acts is clear. It denotes that in his state of oppression and calamity, when he was destitute of protectors and friends, when at the lowest state of his humiliation, and, therefore, most the object of pity, that in addition to that, justice was denied him, his judgment--a just sentence--was taken away, or withheld, and he was delivered to be put to death. His deep humiliation and friendless state was followed by an unjust and cruel condemnation, when no one would stand forth to plead his cause. Every circumstance thus goes to deepen the view of his sufferings.

His judgment. Justice, a just sentence, was denied him, and he was cruelly condemned.

And who shall declare his generation? The word generation, used here, properly denotes posterity; then an age of mankind, comprehending about thirty years, as we speak of this and the next generation; then it denotes the men of a particular age or time. Very various interpretations have been given of this expression. Lowth translates it, "His manner of life, who would declare?" referring, as he supposes, to the fact that when a prisoner was condemned and led to execution, it was customary for a proclamation to be made by a crier in these words, "Whoever knows anything about his innocence, let him come and declare it." This passage is taken from the Gemara of Babylon.--Kennicott, as quoted by Lowth. The same Gemara of Babylon on this passage adds, that "before the death of Jesus, this proclamation was made forty days; but no defence could be found"--a manifest falsehood; and a story strikingly illustrative of the character of the Jewish writings. The Gemara was written some time after Christ, perhaps not far from the year 180, Lardher, and is a collection of commentaries on the traditional laws of the Jews. That this custom existed is very probable; but it is certain that no such thing was done on the trim of the Saviour. But instances are wanting where the word "generation" has this meaning. The Chaldee paraphrase translates the passage in Isaiah, "He shall collect our captivity from infirmities and vengeance; and who can declare what wonderful things shall be done for us in his days?" Others have referred this question to his Deity, or Divine generation; intimating that no one could explain the mystery of his eternal generation. But the word in the Scriptures has no such signification; and such a sense would not suit the connexion. (See Calvin, in loco.) Others have referred it to his own spiritual posterity, his disciples, his family: "The number of his friends and followers who could enumerate?"--Calvin, Beza, etc. But this as little suits the connexion. Another sense which the word has, is to denote the men of any particular age or time, Mt 11:16, 23:36, Lk 16:8, etc. And it has been supposed that the question here means, "Who can describe the character and wickedness of the generation when he shall breathe enormous crime of that age, in putting him to death?' This, perhaps, is the most probable interpretation of the question, for these reasons:

(1.) It is the most usual signification of the word, (see Schleusner,) and would be its obvious meaning in any other connexion.

(2.) It suits the connexion here. For the prophet immediately adds as a reason for the fact that no one can describe that generation, that he was put to death--a deed so enormous, as to make it impossible to describe the wickedness of the generation that would do it. This was the sum, the crowning act of human guilt--a deed so enormous as to defy all attempt at description. The murder of the Messiah; the crucifixion of the Son of God; the killing of the highest Messenger that heaven could send, was the consummation of all earthly wickedness. There was no other deed so enormous that could be performed; and there were no words to describe this. The same thing is implied in what the Saviour himself said, Mt 23:37,38, Lk 13:34,35, 19:42, "O Jerusalem, Jerusalem," etc. The idea in these places is, that notwithstanding their sin in killing the prophets, and stoning those who had been sent to them, he would still have been willing to receive and pardon them, but for this enormous act of wickedness in putting the Messiah to death--a deed which they were about to accomplish, and which should be attended with the destruction of their state and nation. The Hebrew word "declare" Isa 53:8 means, properly, to meditate, to think of, and then to speak, to declare. It means probably in that place," Who can think of, who can conceive the enormity of the crimes of that age, so as fully to publish or declare them?"

For his life, etc. This is the act of wickedness just referred to--putting the Messiah to death. The Hebrew is, "For he was cut off from the land of the living," i. e., he was put to death. The expression used in the Acts was taken from the Septuagint, and means substantially the same as the Hebrew.

(*) "generation" "The men of his generation who can describe"

Answered Philip. That is, addressed Philip. The Hebrews often use the word answer as synonymous with addressing one, whether he had spoken or not.

Of himself, etc. This was a natural inquiry, for there was nothing in the text itself that would determine expressly to whom the reference was. The ancient Jews expressly applied the passage to the Messiah. Thus the Targum of Jonathan on Isa 52:13, "Behold, my servant shall deal prudently," etc., renders it, "Behold, my servant, the Messiah, shall be prospered," etc. But we should remember that the eunuch was probably not deeply versed in the Scriptures. We should remember, further, that he had just been at Jerusalem, and that the public mind was agitated about the proceedings of the sanhedrim in putting Jesus of Nazareth, who claimed to be the Messiah, to death. It is by no means improbable that this passage had been urged as a proof that he was the Messiah; and that the Jews, to evade the force of it, had maintained that it referred to Isaiah or Jeremiah--as they have since done. Yet the subject was so important and so difficult, that it had occupied the attention of the traveller during his journey; and his question shows that he had been deeply pondering the inquiry whether it could refer to Isaiah, or whether it must have reference to the Messiah. In this state of suspense and agitation, when his mind was just fitted to receive instruction, God sent a messenger to guide him. He often thus prepares, by his providence, or by a train of affecting and solemn events, the minds of men for a reception of the truth; and then he sends his messengers to guide the mind, thoughtful and anxious, in the way of peace and salvation.

Opened his mouth. See Mt 5:2.

At the same Scripture. Taking this as a text to be illustrated.

Preached unto him Jesus. Showed him that Jesus of Nazareth exactly answered to the description of the prophet; and that therefore the prophet referred to the Messiah, and that that Messiah was Jesus of Nazareth. How far Philip detailed the circumstances of the life and death of Christ is unknown. What follows shows also that he stated the design of baptism, and the duty of being baptized.

(a) "at the same Scripture" Lk 24:27 (b) "and preached unto him" Acts 18:28

As they went on their way.

A certain water. The expression used here does not determine whether this was a river, a brook, or a pond or standing pool. And there are no circumstances to determine that. It is well known, however, that there is no large river, or very considerable stream, in this vicinity. All that is intimated is, that there was water enough to perform the rite of baptism, whether that was by sprinkling, pouring, or immersion. It must be admitted, I think, that there might have been water enough for either. Grotius says they came "to a fountain which was in the neighbourhood of Bethsora, in the tribe of Juda, at the twentieth milestone from AElia (Jerusalem) to Hebron." This is, however, a tradition taken from Eusebius. The place is still shown.--Pococke.

What doth hinder me, etc. This shows that he had been instructed by Philip in the nature and design of baptism. It evinces also a purpose at once to give himself to Christ, to profess his name, and to be dedicated to his service.

To be baptized. On the meaning of the word baptize, Mt 3:6.

(c) "what doth hinder me" Acts 10:47

And Philip said, etc. This was then stated to be the proper qualification for making a profession of religion. The terms are:

(1.) Faith, that is, a reception of Jesus as a Saviour; yielding the mind to the proper influences of the truths of redemption. Mk 16:16.

(2.) There is required not merely the assent of the understanding, but a surrender of the heart, the will, the affections, to the truth of the gospel. As these were the proper qualifications then, so they are now. Nothing less is required; and nothing but this can constitute a proper qualification for the Lord's Supper.

I believe, etc. This profession is more than a professed belief that Jesus was the Messiah. The name Christ implies that. "I believe that Jesus the Messiah" is, etc. In addition to this, he professed his belief that he was the Son of God--showing either that he had before supposed that the Messiah would be the Son of God, or that Philip had instructed him on that point. It was natural for Philip, in discoursing on the humiliation and poverty of Jesus, to add also that he sustained a higher rank of being than a man, and was the Son of God. What precise ideas the eunuch attached to this expression cannot be now determined. This verse is wanting in a very large number of manuscripts, (Mill,) and has been rejected by many of the ablest critics. It is also omitted in the Syriac and Ethiopic versions. It is not easy to conceive why it has been omitted in almost all the Greek Mss., unless it is spurious. If it was not in the original copy of the Acts, it was probably inserted by some early transcriber, and was deemed so important to the connexion, to show that the eunuch was not admitted hastily to baptism, that it was afterwards retained. It contains, however, an important truth, elsewhere abundantly taught in the Scriptures, that faith is necessary to a proper profession of religion.

(d) "If thou believest" Mk 16:16, Acts 8:12 (a) "I believe that Jesus Christ" Jn 11:27, 1Cor 12:3, 1Jn 4:15.

And they went down both into the water. This passage has been made the subject of much discussion on the subject of baptism. It has been adduced in proof of the necessity of immersion. It is not proposed to enter into that subject here. Mt 3:6. It maybe remarked here, that the preposition εις, translated here "into," does not of necessity mean that. Its meaning would be as well expressed by "to," or "unto," or, as we should say, "they went to the water," without meaning to determine whether they went into it or not. Out of twenty-six significations which Schleusner has given the word, this is one. Jn 11:38: "Jesus therefore groaning in himself, cometh to εις the grave "--assuredly not into the grave. Lk 11:49: I send them prophets. Greek, I send to εις them prophets" --to them, not into them. Comp. Rom 2:4; 1Cor 14:36, Mt 12:41: "They repented at εις the preaching of Jonas"--not into his preaching, Jn 4:5: "Then cometh he to εις a city of Samaria," that is, near to it; for the context shows that he had not yet entered into it. Comp. Jn 4:6,8 Jn 21:4: "Jesus stood on εις the shore;" that is, not in, but near the shore. These passages show that the word does not necessarily mean that they entered into the water; but

(1.) if it did, it does not necessarily follow that the eunuch was immersed. There might be various ways of baptizing, even after they were in the water, besides immersing. Sprinkling or pouring might be performed there as well as elsewhere.

(2.) It is incumbent on those who maintain that immersion is the only valid mode of baptism, to prove that this passage cannot possibly mean anything else, and that there was no other mode practised by the apostles.

(3.) It would be still incumbent to show that if this were the common and even the only mode then, in a warm climate, etc., that it is indispensable that this mode should be practised everywhere else. No such positive command can be adduced. And it follows, therefore, that it cannot be proved that immersion is the only lawful mode of baptism. Mt 3:6.

Out of the water, εκ. This preposition stands opposed to εις "into;" and as that may mean to, so this may mean from; if that means into, this means here out of.

The Spirit of the Lord. Acts 8:29. The Spirit had suggested to Philip to go to meet the eunuch; and the same Spirit, now that he had fulfilled the design of his going there, directed his departure.

Caught away. This phrase has been usually understood of a forcible or miraculous removal of Philip to some other place. Some have even supposed that he was borne through the air by an angel. (See even Doddridge.) To such foolish interpretations have many expositors been led. The meaning is, clearly, that the Spirit, who had directed Philip to go near the eunuch, now removed him in a similar manner. That this is the meaning is clear,

(1.) because it accounts for all that occurred. It is not wise to suppose the existence of a miracle, except where the effect cannot otherwise be accounted for, and except where there is a plain statement that there was a miracle.

(2.) The word "caught away" ηρπασε does not imply that there was a miracle. The word properly means, to seize and bear away anything violently, without the consent of the owner, as robbers and plunderers do. Then it signifies to remove anything in a forcible manner; to make use of strength or power to remove it, Acts 23:10, Mt 13:19, Jn 10:28; 2Cor 12:2,4, etc. In no case does it ever denote that a miracle is performed. And :all that can be signified here is, that the Spirit strongly admonished Philip to go to some other place; that he so forcibly or vividly suggested the duty to his mind, as to tear him away, as it were, from the society of the eunuch. He had been deeply interested in the case. He would have found pleasure in continuing the journey with him. But the strong convictions of duty, urged by the Holy Spirit, impelled him, as it were, to break off this new and interesting acquaintanceship, and to go to some other place. The purpose for which he was sent, to instruct and baptize the eunuch, was accomplished, and now he was called to some other field of labour. A similar instance of interpretation has been considered Mt 4:5.

And he went on his way rejoicing. His mind was enlightened on a perplexing passage of scripture. He was satisfied respecting the Messiah. He was baptized; and he experienced that which all feel who embrace the Saviour and are baptized, joy. It was joy resulting from the fact that he was reconciled to God; and a joy, the natural effect of having done his duty promptly, in making a profession of religion. If we wish happiness, if we would avoid clouds and gloom, we shall do our duty at once. If we delay till tomorrow what we ought to do today, we may expect to be troubled with melancholy thoughts. If we find peace, it will be in doing promptly: just that which God requires at our hands. This is the last that we hear of this man. Some have supposed that this eunuch carried the gospel to Ethiopia, and preached it there. But there is strong evidence to believe that the gospel was not preached there successfully until about the year 330, when it was introduced by Frumentius, sent to Abyssinia for that purpose by Athanasius, bishop of Alexandria. From this narrative we may learn,

(1.) that God often prepares the mind to receive the truth.

(2.) That this takes place sometimes with the great and the noble, as well as the poor and obscure.

(3.) We should study the Scriptures. It is the way in which God usually directs the mind in the truths of religion.

(4.) They who read the Bible with candour and care may expect that God will, in some mode, guide them into the truth. It will often be in a way which they least expect; but they need not be afraid of being left to darkness or error.

(5.) We should be ready at all times to speak to sinners. God often prepares their minds, as he did that of the eunuch, to receive the truth.

(6.) We should not be afraid of the great, the rich, or of strangers. God often prepares their minds to receive the truth; and we may find a man willing to hear of the Saviour where we least expected it.

(7.) We should do our duty in this respect, as Philip did, promptly. We should not delay or hesitate; but should at once do that which we believe is in accordance with the will of God. See Ps 119:60.

(b) "caught away" 1Kgs 18:12, Eze 3:12,14 (c) "rejoicing" Ps 119:14,111

But Philip was found. That is, he came to Azotus; or, he was not heard of until he reached Azotus. The word is often used in this sense. See 1Chr 29:17, margin; 2Chr 29:29, margin; Gen 2:20. See also Lk 17:18, Rom 7:10. In all these places the word is used in the sense of to be, or to be present. It does not mean here that there was any miracle in the case, but that Philip, after leaving the eunuch, came to or was in Azotus.

Azotus. This is the Greek name of the city, which by the Hebrews was called Ashdod. It was one of the cities which were not taken by Joshua, and which remained in the possession of the Philistines. It was to this place that the ark of God was sent when it was taken by the Philistines from the Israelites; and here Dagon was cast down before it, 1Sam 5:2,3. Uzziah, king of Judah, broke down its wall, and built cities or watch-towers around it, 2Chr 26:6. It was a place of great strength and consequence. It was distant about thirty miles from Gaza. It was situated on the coast of the Mediterranean, and was a seaport. The distance which Philip had to travel, therefore, was not very great; and as Azotus lay almost directly north of Gaza, it shows that, in order to reach it, he must have parted from the eunuch, whose route was almost directly south of Gaza. It is at present inhabited by Arabs chiefly, and is by them called Mezdel. Dr. Wittman describes it at present as being entered by two small gates. In passing through it, he saw several fragments of columns, capitals, etc. In the centre of the town is a handsome mosque, with a minaret. The surrounding country is represented as remarkably verdant and beautiful. In the neighbourhood there stands an abundance of fine old olive-trees, and the region around it is fertile.

He preached in all the cities. Joppa, Lydda, Askelon, Arimathea, etc., lying along the coast of the Mediterranean.

Caesarea. This city was formerly called Strato's Tower. It is situated on the coast of the Mediterranean, at the mouth of a small river, and has a fine harbour. It is thirty-six miles south of Acre, and about sixty-two north-west of Jerusalem, and about the same distance north-east of Azotus. This city is supposed by some to be the Hazor mentioned in Josh 11:1. It was rebuilt by Herod the Great, and named Caesarea in honour of Augustus Caesar. The city was dedicated to him; the seaport was called Sebaste, the Greek word for Augustus. It was adorned with most splendid houses; and the temple of Caesar was erected by Herod over against the mouth of the haven, in which was placed the statue of the Roman emperor. It became the seat of the Roman governor, while Judea was a Roman province, Acts 23:33; Acts 25:6,13. Philip afterwards resided at this place. See Acts 21:8,9. Caesarea at present is inhabited only by jackals and beasts of prey. "Perhaps," says Dr. Clarke, "there has not been in the history of the world an example of any city that, in so short a space of time, rose to such an extraordinary height of splendour as did this of Caesarea; or that exhibits a more awful contrast to its former magnificence, by the present desolate appearance of its ruins. Not a single inhabitant remains. Of its gorgeous palaces and temples, enriched with the choicest Works of art, scarcely a trace can be discerned. Within the space of ten years after laying the foundation, from an obscure fortress, it became the most flourishing and celebrated city of all Syria." Now it is in utter desolation. (See Robinson's Calmet, Art. Caesarea.)

That is, St. Stephen's, mentioned in the close of the last chapter; how far he consented to his death, the text tells us, He kept the garments of them that stoned him, they laid down their clothes at his feet. Acts 7:58. His hand did not throw one stone at the holy martyr's head, but his will concurred with others in that bloody act: and this denominated him guilty.

Learn hence, That God chiefly inspects the heart, and if the vote be passed there, he looks upon the man as guilty, though he proceeds no farther. 'Tis easy to murder another by silent wish, or passionate desire. In all moral actions God values the will for the deed, and reckons that man an actor, that is an applauder. Consent unto the sins of others makes their guilt our own: Saul was consenting unto his death.

Observe here, 1. How the spite and cruelty of the church's adversaries was not quenched, but rather inflamed by the blood of Stephen: From whence arose a bitter persecution against the church at Jerusalem, upon which the multitude of believers fled from thence. Persecution scatters the professors of religion; but God makes scattering the way to increasing, and what was intended for the hindrance, God over-ruled for the furtherance of the gospel: As God overpowers the devil, so he outwits him too. This scattering persecution at Jerusalem, which was designed to another and suppress the gospel, did propagate and spread it more and more.

Observe, 2. How God sets bounds and limits to this sharp persecution: though the believers were scattered, yet the apostles continued at Jerusalem; They were all scattered, except the apostles. The twelve stay there untouched in the midst of the fiery furnace of persecution, to comfort and cherish the church in that sad and doleful day, maugre the malice of angry men, and of enraged devils; and those who were scattered, carried the light of the gospel among the Gentiles. Thus out of the darkness of persecution, God bringeth forth the light of the gospel, providing at once for the safety of some by their flight, and for the calling home of others by their dispersion: They were all scattered abroad throughout the regions of Judea and Samaria.

Observe here, 1. Though St. Stephen was stoned to death by his bloody persecutors, yet are they not so inhuman as to deny him burial; it is a mercy to have a grave, and a decent burial is a blessing: The body is the garment of the soul; we lay up this garment in the wardrobe of the grave, with assurance that we shall put it on again (when made spiritual and incorruptible) in the morning of the resurrection, and wear it to all eternity.

Observe, 2. The persons described who carried Stephen to the bed of the grave; devout men; That is, truly religious men, men of eminent piety and holy courage also; Devout men carried Stephen to his burial. A noble instance of a generous and Christian courage, that they durst, among such a multitude of persecutors and furious zealots, own their esteem of, and pay their last respects unto, the name and memory of the holy martyr.

Observe, 3. The doleful solemnity of his funeral, They made great lamentation over him; and reason enough there was for it, because of the church's great loss at that time. When any of the ministers of God are snatched away by death, especially by a violent death, from the service of the church, there is just cause for great and solemn lamentation: Devout men carried Stephen to his burial, and made great lamentation over him.

"Bloody Saul! was it not enough for thee to see a single saint destroyed, but wilt thou seek to destroy the whole fraternity and communion of saints?" Behold the fiery zeal of this furious persecutor: he spares neither age nor sex, neither men nor women, neither young nor old, but without respect he hales them to prison.

O fury! worse than inhuman, not only to drag men spitefully, but to hale women shamefully to prison. Women in all ages have been exempted from the insults of tyranny, but not always freed from the persecutor's fury. And blessed be God for that masculine courage and constancy which the feebler sex have shewn, when they have been called forth to bear their testimony for Christ; out of weakness they have been made strong. With what wisdom and courage have they answered their examiners, convicted their accusers, confuted their opposers, kissing the stake, hugging the faggots, embracing the flame! Thus can God help the weak things of the world to confound the strong: and teach the foolish to confute the wise.

The severe persecution at Jerusalem, dispersed the whole body of the church, and scattered both members and teachers thereof, except the apostles. Some went to Damascus, some to Samaria, some to Phoenice, Cyprus and Antioch. But God over-ruled this scattering for his church's increasing: he brought good out of evil, light out of darkness, order out of confusion. It is a great and certain truth, that the Holy God would suffer no sort of evil to be, did he not know how to bring some excellent good out of that evil.

Observe here, 1. Amongst the dispersed, who went to Samaria, Philip was one: not Philip the apostle, (for all of them remained at Jerusalem,) but Philip the deacon, who was the second in order after Stephen, among the seven deacons: He comes to Samaria, and preaches there.

Observe, 2. The doctrines which he preached: he preached Christ utno them; that is, Christianity, or the Christian religion; namely, The doctrine of Christ's incarnation, holy life and death, resurrection and ascension, together with remission of sins through faith in his name.

Observe, 3. The success of Philip's doctrine at Samaria; the people with one accord embrace the gospel, Giving heed to the things which he spake: The presence of the Holy Spirit accompanying his ministry, united his hearers' hearts, as well as their ears, to attend diligently to the doctrine of Christ delivered to them. This diligent attention was a blessed preparative to the Samaritans conversion, seeing faith comes by hearing: Yea, they did not only attend to, but acquiesce in all he spake.

Note thence, That were there a more reverent attention to the word, there would be more conversions by it than at this day there are.

Observe, 4. The external ground and reason of Philip's success in his ministry at Samaria; the miracles which he wrought. These were undeniable evidences of the truth of what he spake, and by which he shewed God's authority for what he did and said; he healed disease, and cast out devils, (called unclean spirits, because they delight in sin, that spiritual uncleanness of the soul,) who cried out with a loud voice, as very loath to leave their lodgings, had they not been constrained to it. The miracles which Christ and his apostle wrought were heaven's broad-seal, to confirm the truth of what they taught: The people gave heed to what Philip spake, seeing the miracles which he did.

Observe, lastly, What joy and rejoicing there was among the Samaritans at their receiving and entertaining of the gospel: There was great joy in that city; not only for the cures wrought upon their bodies, but for the doctrine of reconciliation and salvation preached to their souls. As the gospel is in itself a message of joy and glad tidings, so it fills that soul with joy unspeakable, that cordially receives and entertains it. Joy in the Holy Ghost is one of the sweetest effects of the kingdom of God; that is, the gospel, The kingdom of God is not meat and drink, but righteousness, and peace and joy in the Holy Ghost Rom 14:17.

An account is here given of one of Philip's auditors at Samaria, Simon Magus by name, or Simon the sorcerer, a vile man, the blackest Ethiopian that ever baptismal water wet or washed. Notorious for sorcery, for hypocrisy, for final apostacy, and avowed impiety. Ecclesiastical history informs us of the heresies he broached, of the divine honours he assumed, of the statues and images built to him and his strumpet Helen, which lewdly accompanied with him; of an altar erected to him with this blasphemous inscription, Simoni Deo sancto, "To Simonthe holy God:" and of his tragical end, by breaking his neck, when attempting to fly up to heaven, because the people would no longer be cheated with his impostures here below.

From this example, note, 1. That into the most eminent and populous cities do oft-times enter the greatest and vilest impostors, the most atheistical and diabolical sorcerers: There they lurk and lodge, there they seek to set up and play their prizes.

Note, 2. That the vilest impostors, and the worst seducers have yet many, very many followers: The silly multitude is soon deluded: To him they all gave heed, from the least to the greatest.

Note, 3. That such vile deceivers have the confidence to brag, and the deluded multitude have the weakness to believe, that they are very extraordinary persons, and can do extraordinary things. Simon gave it out himself, that he was some great one; and the people cry him up as the great power of God.

Observe here, 1. How long a time this vile sorcerer, by God's permission, and Stan's power, wrought these lying wonders among the pepole: He had of a long time bewitched them with sorceries, Acts 8:11. Deceivers are not always suddenly detected, and drossy hypocrites are not presently discovered; but the vizor will drop off sooner or later.

Observe, 2. That where the true knowledge of God comes, and the clear light of the gospel shines, there gross impieties and impostures, there cheats and delusions will be found out, detested and abhorred: When they believed Philip's preaching, they were baptized, both men and women. Where the light shines, Satan falls as lightning; magic vanishes. This Dragon cannot stand before the ark of God: When the people of Ephesus received the gospel; they soom made a bonfire of their magic books, Acts 19:19.

Observe, 3. The success of the gospel preached by Philip; the people believed, and were baptized, both men and women.

Mark, 1. Believed, and then baptized; these were adult, or grown persons, not infants, and they were heathenish idolators, strangers to the covenant; and therefore must believe the gospel, and profess their faith in Christ, before their baptism. Baptism is not to be administered to any that are out of the visible church, till they profess their faith in Christ, and obedience to him.

Mark, 2. The persons baptized were women as well as men; When they believed Philip, they were baptized both men and women. Women under the gospel are capable of the seal of the covenant as well as men. Under the law they were not; then they were circumcised in the men: Now they are baptized for themselves: They were baptized both men and women.

Observe, 4. A great and sudden change wrought in Simon himself, by the preaching of Philip; He believed also, and was baptized: Behold, the sorcerer is become a professor a believer, a baptized person. The gospel preached may have a common operation upon a soul, where it never produced inward sanctification. All that are by the gospel proselyted are not savingly converted. All are not good fish that are inclosed in the gospel's net; but some fish, some trash. As there will be wheat and tares on the same field, chaff and corn on the same floor; so will there be some saints and some sinners in the purest earthly church.

Observe, lastly, Upon a bare profession of faith, Simon Magus is baptized.

Learn thence, That outward profession justly gains admission into the Christian congregation, and gives a person right to external ordinances; De occultis nonjudicat ecclesia. "The church's judgment is a judgment of charity, not of certainty;" of the outward, not of the inward man; of the life, not of the heart. The faith of Simon Magus was no other than a temporary, historical, yea, hypocritical faith: however, Philip baptizes him upon his making profession of it. An heart hypocrite is no hypocrite (in foro ecclesia) in the sight of the church, though most abominable in the sight of God. Simeon the unsound professor was more edious in the sight of God then Simon the sorcerer.

Observe here, 1. How the apostles at Jerusalem, hearing the glad tidings of Samaria's conversion by Philip's ministry, thought fit to send down two of the twelve to confirm the new converts in their faith, and to constitute a church there by their apostolical authority.

Observe, 2. The persons whom the college of the apostles at Jerusalem thought fit to send to Samaria, Peter and John.

Where note, That Peter's being deputed by the rest of the apostles to theis service, is an argument that Peter had no primacy or superiority over the rest of the apostles: Or, if in this employment there was any sign of primacy, John was sharer in that as well as Peter. The apostles sent Peter and John.

Observe, 3. What the apostle Peter and John did when they came to Samaria, They prayed and laid their hands on them, and they received the Holy Ghost.

Where, by the Holy Ghost, is not to be understood the sanctifying graces of the Holy Ghost, which the apostles never did, nor could dispense, but the extraordinary gifts of the Holy Ghost, the gifts of tongues and prophecy, and a power to work miracles. These were now conferred on such persons whom the Holy Ghost directed them to lay their hands upon, as persons appointed and chosen to be preachers of the gospel.

Where note, That imposition or laying on of hands has been an ancient rite used by the officers of the church, in their solemn dedicating of persons to the service of God and his church.

Here observe, 1. How infinitely mistaken this wretch was in thinking that the miraculous gifts of the Holy Ghost could be purchased with money.

2. In supposing that the apostles had a power to dispense these gifts, when and where, and to whom they pleased.

3. And that they could enable others to impart this also; which were all very gross conceits. From this deed of Simon's it is called simony, to seek to buy spiritual gifts or offices with money.

Observe, 2. What it was that put Simon upon purchasing this power; doubtless it was covetousness and vain-glory. He hoped make a penny of this privilege, and to render himself famous among his followers by this prerogative.

Learn thence, That cunning and close hypocrites, corrupt and hypocritical professors, do seek to make a gain of godliness and a merchandize of Christianity. Simon had never bid so freely for Holy Ghost, if he had not expected to receive as freely of others for the Holy Ghost: which he desired to buy, but not to keep; and intended to sell, not to give.

Observe, 3. How St. Peter scorns the vile motion made by Simon, and rejects it with the greatest detestation: Thy money perish with thee.

Learn thence, That wicked (though gainful) motions are to be scorned and refused by the godly with the greatest detestation and abhorrence. Our hearts can never rise too high in a just indignation against sin, and against all temptation unto sin; Thy money perish with thee; thou and thy money perish together.

Observe, 4. How plainly St. Peter deals with him; he searches him to the quick, to the heart, sounds the depths of sin: lays open the core of his hypocrisy before his face, and tells him to his teeth, that his heart was rotten and unsound; Thy heart is not right in the sight of God. The baptismal water had washed his outside, but his inwards were unclean. The heart is the worst part of man till it be mended, and then it is best: Where most evil lies, there we must first begin to be good; all will be good, if the heart, which the seat, the sink and seed-plot of all evil, be made good. The life would not be so bad, if the heart were not worse: All the obliquity of our lives proceeds from the impurity of our hearts and nature, as the muddiness of the stream form the foulness of the fountain.

Observe here, 1. The odious character wherewith sin in general, hypocrisy in particular, is branded, it is bitterness and bondage; it is the gall of bitterness and the bond of iniquity.

Learn thence, 1. That sin is an exceeding bitter thing: It is bitter to God, it provokes him to bitter anger; it was bitter to Christ, it laid him under the bitter wrath of God; it was bitter to the angels, it turned them out of heaven, and banished them from the presence of God evermore; it is bitter to good men, it costs them bitter repentance, and it occasions them bitter chastisements: and it will be bitter, eternally bitter to the wicked and impenitent world. Now the bitterness of sin is not a medicinal and wholesome bitterness, but an intoxicating and stupifying bitterness, a poisonous and a baneful bitterness. Sin's bitter draught is a baneful draught.

Learn, 2. That not only bitterness, but bondage attends the service and servants of sin: As sin is the gall of bitterness, so it is the bond of iniquity, and the bondage of sin; it is a shameful and ignominious bondage, a fruitless and unprofitable bondage, a stupifying and insensible bondage, a restless and unwearied bondage, and endless and eternal bondage.

Learn, 3. That every soul before conversion is in and under this deplorable bondage; Thou art in the bond of iniquity.

Observe, 2. The means prescribed and directed to for the soul's delivery out of this deplorable bondage; namely, repentance and prayer. Repent of thy wickedness and pray to God.

1. Repent, Learn thence, That timely and sincere repentance is a special mean, prescribed and appointed by God, for the recovery of the worst sinners out of this deplorable bondage.

2. Pray. Here note, 1. A wicked man may pray, and ought to pray. As bad as Simon Magus was, St. Peter doth not drive him to despair, but directs him to his duty: Pray to God. Prayer is a part of natural worship, which we owe to God: it is the soul's motion Godward: therefore to say a wicked man should not pray, is to say, he should not turn to God.

Note, 2. That all the prayer in the world, without a man's own prayer to God for pardon and remission, will be ineffectual and unavailable to salvation. Simon Magus desired the apostles to pray for him, Acts 8:24. But St. Peter bids him to pray for himself, as ever he hopes for forgiveness with God: Repent of this thy wickedness, and pray to God.

3. The encouragement given to make use of the means prescribed; namely, a probability of forgiveness and acceptance with God. Repent and pray, if perhaps the thought of thy heart may be forgiven thee.

Learn thence, That the vilest and worst of sinners upon their repentance, accompanied with prayer and supplication unto God, have good ground of encouragement to hope for pardon of sin and acceptance with him.

Observe, 4. How St. Peter takes most notice of that, of which Simon Magus took least, and that was of the wickedness of his thoughts; That the thoughts of thy heart may be forgiven thee.

Thence learn, That wicked and evil thoughts, lodged and entertained in the heart, ought in a special manner to be repented of, and humbled for, by all that expect forgiveness with God; for sinful thoughts are radical and seminal evils; they were the root of the angels' apostacy and of Adam's apostacy also. A world of sin may be lodged in the thoughts.

Here we have recorded the remarkable conversion of the eunuch by the preaching of Philip; concerning which several circumstances are to be observed; 1. The author or instrument converting, Philip, who was commanded by the angel in a vision to go to Gaza: but not the common way, or ordinary road, but by the way of the desert, a difficult, and perhaps a dangerous way, over mountains and through vallies: Philip knew not whither he was going; but God knew whither, and wherefore he sent him. O Philip! it was worth thy going many steps out of the way, to convert and save a soul: Happy for the eunuch that thou wentest out of the way, and that he as happily met with thee.

Observe, 2. The subject or person converted,

1. An Ethiopian, the most despised of all the Gentiles in the sight of the Jews, Behold! the sanctifying grace of God washing a blackmoor white, and making an Ethiopian clean.

2. A nobleman, a courtier, a treasurer to the queen; yet he concerns himself with religion, and, being a proselyte, travels in his chariot as far a Jerusalem, to worship God in a solemn manner. O how will this example rise up in judgment against ourfreat ones, who have more light, but less heat; more knowledge, but less love!

3. A bookish man, one that delighted in reading, and in reading of the scriptures too, and thus whilst he was riding in his chariot, to lose no time for gaining the knowledge of his duty. If our courtiers and great men read not at all in their coaches, or if so, plays or romances only, this ignorant Ethiopian lord did better, though he knew not so much as these. He read in his chariot in the prophet Esaias.

Observe, 3. The means which God sanctified and blessed for the eunuch's conversion; it was the reading and expounding of the holy scriptures: The word of God, read and preached, is the great instrument in the hand of the Spirit for sinners illumination, conversion, and salvation; and blessed are they that hear and read the word with attention, affection, and application.

Observe, 4. The wonderful modesty and humility of this great man, he thankfully accepts Philip's offer to instruct and teach him, (some would have huffed at it as a rude affront,) but he condescends to learn of one beneath him. Such as are modest and thoroughly humble, are also truly docile and teachable, willing to learn, knowledge, although from the mouth of an inferior: He desired Philip to come up and sit with him.

Observe here, 1. The particular text of holy scripture which God directed the eunuch to read in order to his conversion; It was a prophecy of Christ the promised Messias, recorded in Isa 53: he was led as a sheep to the slaughter, and as a lamb dumb before the shearer: Pointing out the innocency, the meekness and patience of the Lord Jesus Christ, in and under all his satisfactory sufferings for our sins: In the day of his humiliation, particularly in the day of his trial and sentence: His judgment was taken away: that is, his right was taken away by the unrighteous judgment of the Jewish Sanhedrin, and no right or justice done him; and who can declare sufficiently the wickedness of that generation, which cut off so innocent a person from the land of the living? This text, Philip informs the eunuch, was truly applicable to the Messias, who was certainly come into the world, and both did and suffered all that was prophesied of him.

Here note, How wonderfully the divine providence did work in a concurring tendency towards the eunuch's conversion. God moves his heart to read, to read the scriptures, to read this scripture, which informed him of the sufferings of the Lord Jesus, and sends Philip out of his way to meet him, and he meets him just as he was regarding that portion of scripture which most concerned him: He wanted to be informed concerning Christ, and Philip is at his elbow at that very juncture, to instruct him in a most fundamental truth in order to his conversion and salvation.

O the wonderful love, and manifold wisdom of God, in finding out ways and methods for bringing home souls to himself! If his providence brings not them under the means, it will bring the means to them.

This eunuch wanted the ordinary means of knowledge; but being desirous of spiritual knowledge, God steps out of the ordinary road to meet him, though an Ethiopian, commanly esteemed the meanest of mankind; and thereby shews, that as there is no respect of persons, so no difference of nations with him; but whoever feareth God and worketh righteousness, is accepted of him.

In the close, Philip preaches a gospel sermon to him, displays Jesus Christ before him, and by the blessing of God upon the ordinance, saving faith was effectually wrought in the eunuch's soul.

Observe here, 1. The eunuch is instructed before baptized, and he desireth baptism of Philip; it was not forced upon him by Philip against his will, The eunuch said, What hinders me to be baptized? To drive men to baptism, as they drive beasts to watering, and force Christianity upon them against their wills, to send forth booted apostles with javelins in their hand, and crosses on their breasts, as the Romish church doth to dragon men into Christianity, is the way to make hypocrites, but not proselytes; for it is not whole armies that can besiege my reason, nor cannons batter my will. It is conviction, not compulsion, that must induce assent.

Observe, 2. The eunuch after instruction desired baptism, See, here is water; let me be baptized. As if he had said, "O Philip! as thou hast instructed me, I pray thee also baptize me. Now that I have received the benefit of thy doctrine, let me not want the comfort of the sacrament." Where the heart is truly touched by the ministry of the word, and the soul thoroughly converted unto God, there is a desire to be partaker of the sacraments.

Observe, 3. The condition required of the eunuch before he was baptized, namely, A profession of his faith in the promised Messias; If thou believest, thou mayest be baptized. There is a necessity of faith, to render man a meet partaker of the holy sacraments: If we come to any of the sacraments without faith, we are sure to depart without fruit.

Observe, 4. The qualification of that faith which gives a right to the holy sacrament: If thou believest with all thine heart: only that faith gives a right to baptism, and intitles to salvation, which is with all the heart. The eunuch believed with his whole heart, that Jesus Christ was the Son of God. This gave him at once a right to baptism, and a title to heaven.

Observe, 5. The manner of the administration of baptism to the eunuch: he went down into the water and was baptized by Philip: In those hot countries it was usual so to do, and we do not oppose the lawfulness of dipping in some cases, but the necessity of dipping in all cases. In sacraments, it is not the quantity of the elements, but the significancy of them that ought to be attended to; as in circumcision, it was not the quantity of the flesh cut off, and in the Lord's supper, it is not the quantity of the bread, and wine taken down; so in baptism, a few drops of water poured upon me, doth signify and seal, and convey and confirm to me a right and interest in all the benefits of my Saviour's death and resurrection, as fully as if, with Jonah, I were plunged into the main ocean.

Observe, 6. What followed upon the eunuch's baptizing and coming out of the water.

1. The Spirit of the Lord caught away Philip; by the ministry of an angel he was carried out of his sight, that the eunuch might be the more assured of the truth of those things which were taught him by Philip's ministry; and that he was a person sent of God to direct him in the way to true happiness.

2. The eunuch went on his way rejoicing, as well he might; it was the happiest journey he ever took, to meet with Christ and conversion in his way, and heaven and salvation at his journey's end. A converted man hath great cause of rejoicing; the gospel proclaimed, much more, heartily embraced, is matter of great joy. Behold the fruit of faith, joy and rejoicing; the eunuch is instructed, believed, is baptized, and goes home rejoicing. The kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost.

Observe lastly, Philip was found at Azotus, or Ashdod, thirty-four miles from Gaza, so far had the ministry of the angels carried him, and there safely set him down.

Learn, How good it is to obey God in the most difficult command. Philip had a hard and tiresome journey from Samaria to Gaza, footing it through a desert, in untrodden paths, and running as fast as the eunuch's chariot, to join himself unto it at the command of God. But now from Gaza to Azotus he has a swifter and easier passage, he rides in an angelical flying chariot. When we attend the execution of God's commands, the holy angels shall attend us, and take care of us, and administer necessary help unto us; like tender nurses, they keep us fast whilst we live, and bring us home in their arms to our Father's house when we die. Blessed be God for the ministry of his holy angels.