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Charles Spurgeon · Citado em PreceptAustin
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Spurgeon wrote that Sudden Conversions not Always Genuine - Fish sometimes leap out of the water with great energy, but it would be foolish to conclude that they have left the liquid element for ever; in a moment they are swimming again as if they had never forsaken the stream; indeed it was but a fly that tempted them aloft, or a sudden freak: the water is still their home, sweet home. When we see long accustomed sinners making a sudden leap at religion, we may not make too sure that they are converts; perhaps some gain allures them, or sudden excitement stirs them (ED: LIKE SIMON), and if so they will be back again at their old sins. Let us hope well, but let us not commend too soon. Related Resource: John Wesley's sermon - The Almost Christian Was Simon the Sorcerer a Saved Man? (Acts 8:9-24) John Philips - Simon's faith was spurious from the start. He was not won by Philip's message but by Philip's miracles. He "believed," it says. But what did he believe? Whatever it was he believed, it did not regenerate his soul. He was as lost after he "believed" as he was before he "believed," as the sequel of the story makes clear. He deceived Philip, however. Perhaps he even deceived himself. What Simon Magus coveted was not the Master but the miracles, not the Savior but the signs. How careful we need to be in preaching the gospel and in personal witnessing to distinguish between those who "believe" and those whobelieve. Simon Magus went so far as to be baptized. Certainly Philip seemed to have made a very notable convert. John
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Spurgeon - I. GOD INTENDED THAT HIS CHURCH SHOULD BE SCATTERED ALL OVER THE WORLD. 1. There was a tendency in our humanity at first to remain together; hence the first grey fathers endeavoured to build a central tower around which the race should rally. But God confounded their language, and scattered them that they might people the world. Jerusalem was first the central point of Christianity, and the tendency doubtless was to keep the centre strong. I have often heard the argument, "Do not have too many out-stations, keep up a strong central force." But God's plan was that the holy force should be distributed; the holy seed must be sown — to do this the Lord used the rough hand of persecution. One went this way, and one the other; and the faithful were scattered. 2. Every Church endowed with the Spirit will be spread abroad. God never means the Church to be shut up in a shell or, like ointment, enclosed in a box. The precious perfume of the gospel must be poured forth to sweeten the air. Now that persecution has ceased godly men are scattered through the necessity of earning a livelihood. Sometimes we regret that young men should have to go to a distance, that families should have to migrate. But does not the Lord by this means sow the good seed widely? It is very pleasant to be comfortably settled under an edifying ministry, but the Lord has need of some of His servants in places where there is no light; and they ought of themselves to scatter voluntarily. Every Christian should say, "Where can I do most good?" And if we will not go afield willingly, God may use providential necessity as the forcible means of our dispersion. II. GOD'S DESIGN IS NOT THE SCATTERING IN ITSELF, BUT SCATTERING OF A PURPOSE — to preach the Word. The word "proclaim" is not quite so subject to the modern sense which has spoiled the word "preach." The latter has come to be a sort of official term for delivering a set discourse; whereas gospel preaching is telling the gospel out in any way. Note — 1. The universality of the work of evangelising. All the scattered went everywhere; there does not seem to have been any exception. You thought it would read "the apostles," but they were just the people who did not go at all. Generals may have to stand still in the centre of the battle to direct the forces; but this was soldiers' battles, and of this sort all the battles of the Cross ought to be. 2. There were no personal distinctions. It is not said that ministers preached the Word, scarcely anything has been more injurious to the kingdom of Christ than the distinction between clergy and laity. No such distinction appears in the Bible. "Ye are God's Kleros": all God's saints are God's inheritance. "Ye are a royal priesthood." Though God gives to His Church apostles, teachers, pastors, etc., yet not by way of setting up a professional caste who are to do all the work while others sit still. Every converted man is to teach what he knows. Acts 8:2 Some devout men buried Stephen, and made loud lamentation over him. KJV Acts 8:2 And devout men carried Stephen to his burial, and made great lamentation over him. devout Acts 2:5; 10:2; Luke 2:25 made Ge 23:2; 50:10,11; Nu 20:29; Dt 34:8; 1 Sa 28:3; 2 Sa 3:31; 2 Chr 32:33; 2 Chr 35:25; Isa 57:1,2; Jer 22:10,18; John 11:31-35 Acts 8 Resources - Multiple Sermons and Commentaries BURYING A MARTYR Devout (2126)(eulabes from eu = well + lambano = to receive, take hold) means literally taking hold of well ("carefully and surely" - Thayer) and hence cautious, reverent, devout, pious. In the NT the idea is God-fearing. Friberg adds this was " a characteristic of one who carefully observes the law. Lk. 2:25; Acts 2:5; Acts 8:2; Acts 22:12. It is debated whether these were be believers or non-Christian Jews. Most commentators feel these are pious Jews rather than believers (the storm of persecution had already hit the believers), "deploring the injustice of his death. They will have taken a considerable personal risk by thus identifying with Stephen." (Stott) Buried (4792)(sugkomizo from sun/syn = together + komizo = to convey or carry) literally means to convey or carry together and was an agricultural term used to gather crops together in the harvest, as in the bringing in the sheaves (pix) or collect grain from the threshing floor. Figuratively and euphemistically, sugkomizo was used of Stephen's burial to describe taking up his body to prepare it for burial (basically it encompassed all of the funeral arrangements). "In the NT, to bear away together a corpse for burial." (Zodhiates). The only other use in the Bible is in the Septuagint of Job 5:26 to describe dead bodies on a field for burning. How ironic that this verb was used of bringing in the harvest, because the "planting" of Stephen's body would mark the beginning of the season of sowing the Gospel and reaping the harvest which has continued even to our day! Stephen's short life bore much fruit (an understatement)! (See Jesus' instruction regarding the harvest - Mt 9:37, 38 - Are you a worker in His harvest, the greatest harvest in time and eternity? Don't miss your once in a lifetime opportunity!) NET Note has an interesting comment on their loud lamentation - For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.
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Spurgeon applies the Jewish Philip going to the hated Samaritans with the good news - Never you say again, dear friend, “I must not go there; I am not a proper person for that place.” How do you know? The most unlikely person in the esteem of men may be the very person who is the special choice of God. Breaking down the walls and fences Keeping us apart Happens every time the gospel Penetrates a heart. —Sper John Stott on (preaching) euaggelizo and (proclaiming) kerusso - A notable feature of this chapter is the currency it gives to two distinctively Christian words for evangelism. Luke has already described the apostles as bearing witness to Christ, announcing (kataggello, Acts 4:2+) their message, devoting themselves to the ministry of the word of God, and teaching the people. But now he introduces the verb kerusso (‘to herald’) in relation to Philip’s proclamation of Christ (Acts 8:5), and popularizes the verb euangelizo (‘to bring good news’). The latter he has used once before (Acts 5:42), but in this chapter it occurs five times. Twice the object of the verb is the towns or villages evangelized (Acts 8:25, 40), while the other three times the object is the message itself, namely the good news of ‘the word’ (Acts 8:4), of ‘the kingdom of God and the name of Jesus Christ’ (Acts 8:12), and simply of ‘Jesus’ (Acts 8:35). This is a salutary reminder that there can be no evangelism without an evangel, and that Christian evangelism presupposes the good news of Jesus Christ. Effective evangelism becomes possible only when the church recovers both the biblical gospel and a joyful confidence in its truth, relevance and power. (The Message of Acts) (Bold added). And began proclaiming Christ to them - He is preaching Christ, not a church, not a creed, etc, but a Person, the Person of Christ. And we should do the same. Later in this chapter Luke gives a great description of Philip noting that he "opened his mouth, and beginning from this Scripture he preached Jesus to him." (Acts 8:37). What came out of Philip's opened mouth was what (Who) filled his heart! May Philip's "tribe" increase to the glory of Christ. Amen. Years later Paul would affirm that Philip's method was still the best method... 1 Corinthians 1:23 but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, 1 Corinthians 2:2 For I determined to know nothing among you except Jesus Christ, and Him crucified. 1 Corinthians 3:11 For no man can lay a foundation other than the one which is laid, which is Jesus Christ. Proclaiming (KJV = preached)(2784)(kerusso from kerux/keryx = a herald - one who acts as the medium of the authority of one who proclamation he makes) or to herald or act as a public crier - the town official who would make a proclamation in a public gathering. Kerusso was used of the official whose duty it was to proclaim loudly and extensively the coming of an earthly king, even as our gospel is to clearly announce the coming of the King of kings and Lord of lords (Rev 19:16-note)! The Imperial Herald would enter a town in behalf of the Emperor, and make a public proclamation of the message which his (human) sovereign ordered him to give, doing so with such formality, gravity, and authority as to emphasize that the message must be heeded! Think about this in regard to the Gospel of God which the proclamation from our Sovereign Savior and King! The herald told the people exactly what the emperor told him, nothing more, nothing less. He did not dare add to the message or take away from it. The imperfect tense pictures Philip preaching Christ over and over, again and again. He would move on, stop and preach again is the picture. Philip was a man on mission (literally), the only person in the Bible specifically called an "Evangelist" (euaggelistes) (Acts 21:8) The Steve Green song "The Mission" is apropos ("The mission's still the same - Proclaim and live the truth in Jesus' Name.") Kerusso in Acts - Acts 8:5; Acts 9:20; Acts 10:37; Acts 10:42; Acts 15:21; Acts 19:13; Acts 20:25; Acts 28:31 In Acts 8:12 Luke uses euaggelizo/euangelizo to describe Philip preaching the good news. Christ (Christos) - This is literally "The Christ" (The Anointed One). This refers to the Messiah (messias) and is so translated by some versions (NLT, CSB, NRS, NAB, GWN). The Samaritans like the Jews were looking for the Messiah as we learn from Jesus' encounter with the Samaritan woman at the well who declared to Jesus "I know that Messiah (messias) is coming (He who is called Christ); when that One comes, He will declare all things to us.”) (Jn 4:25) As discussed in the note below, the Samaritans accepted only the first five books, Genesis through Deuteronomy (Pentateuch). You say so what? Well, if Philip is preaching Christ or Messiah to the Samaritans, it stands to reason that he was at least in part preaching Him from the Pentateuch. The implication is that he is preaching Messianic prophecies from the Pentateuch, explaining how Christ is the fulfillment of prophecies like the protoevangelium from Genesis 3:15+, how Christ is the Prophet like Moses in Dt 18:15, 18. Related Resources: Messianic Prophecy What is the protoevangelium? Was Jesus a prophet? What should we learn from the Samaritan woman at the well? What is the significance of Jacob’s well in Samaria? Question: "Who were the Samaritans?" Answer: The Samaritans occupied the country formerly belonging to the tribe of Ephraim and the half-tribe of Manasseh. The capital of the country was Samaria, formerly a large and splendid city. When the ten tribes were carried away into captivity to Assyria, the king of Assyria sent people from Cutha, Ava, Hamath, and Sepharvaim to inhabit Samaria (2 Kings 17:24; Ezra 4:2-11). These foreigners intermarried with the Israelite population that was still in and around Samaria. These “Samaritans” at first worshipped the idols of their own nations, but being troubled with lions, they supposed it was because they had not honored the God of that territory. A Jewish priest was therefore sent to them from Assyria to instruct them in the Jewish religion. They were instructed from the books of Moses, but still retained many of their idolatrous customs. The Samaritans embraced a religion that was a mixture of Judaism and idolatry (2 Kings 17:26-28). Because the Israelite inhabitants of Samaria had intermarried with the foreigners and adopted their idolatrous religion, Samaritans were generally considered “half-breeds” and were universally despised by the Jews. Additional grounds for animosity between the Israelites and Samaritans were the following: 1. The Jews, after their return from Babylon, began rebuilding their temple. While Nehemiah was engaged in building the walls of Jerusalem, the Samaritans vigorously attempted to halt the undertaking (Nehemiah 6:1-14). 2. The Samaritans built a temple for themselves on “Mount Gerizim,” which the Samaritans insisted was designated by Moses as the place where the nation should worship. Sanballat, the leader of the Samaritans, established his son-in-law, Manasses, as high priest. The idolatrous religion of the Samaritans thus became perpetuated. 3. Samaria became a place of refuge for all the outlaws of Judea (Joshua 20:6-7; 21:21). The Samaritans willingly received Jewish criminals and refugees from justice. The violators of the Jewish laws, and those who had been excommunicated, found safety for themselves in Samaria, greatly increasing the hatred which existed between the two nations. 4. The Samaritans received only the five books of Moses (ED: Pentateuch same 5 books accepted by Sadducees) and rejected the writings of the prophets and all the Jewish traditions. From these causes arose an irreconcilable difference between them, so that the Jews regarded the Samaritans as the worst of the human race (John 8:48) and had no dealings with them (John 4:9). In spite of the hatred between the Jews and the Samaritans, Jesus broke down the barriers between them, preaching the gospel of peace to the Samaritans (John 4:6-26), and the apostles later followed His example (Acts 8:25). (Gotquestions.org) Holman Bible Dictionary note on Samaria - While the term Samaria was first identified with the city founded by Omri, it soon became associated with the entire region surrounding the city, the tribal territory of Manasseh and Ephraim. Finally, the name Samaria became synonymous with the entire Northern Kingdom (1 Kings 13:32; Jer 31:5). After the Assyrian conquest, Samaria began to shrink in size. By New Testament times, it became identified with the central region of Palestine, with Galilee to the north and Judea to the south. The name Samaritans originally was identified with the Israelites of the Northern Kingdom (2 Ki 17:29). When the Assyrians conquered Israel and exiled 27,290 Israelites, a “remnant of Israel” remained in the land. Assyrian captives from distant places also settled there (2 Kings 17:24). This led to the intermarriage of some, though not all, Jews with Gentiles and to widespread worship of foreign gods. By the time the Jews returned to Jerusalem to rebuild the Temple and the walls of Jerusalem, Ezra and Nehemiah refused to let the Samaritans share in the experience (Ezra 4:1-3 ; Nehemiah 4:7). The old antagonism between Israel to the north and Judah to the south intensified the quarrel. The Jewish inhabitants of Samaria identified Mount Gerizim as the chosen place of God and the only center of worship, calling it the “navel of the earth” because of a tradition that Adam sacrificed there. Their scriptures were limited to the Pentateuch, the first five books of the Bible. Moses was regarded as the only prophet and intercessor in the final judgment. They also believed that 6,000 years after creation, a Restorer would arise and would live on earth for 110 years. On the Judgment Day, the righteous would be resurrected in paradise and the wicked roasted in eternal fire. In the days of Christ, the relationship between the Jews and the Samaritans was greatly strained (Luke 9:52-54; Luke 10:25-37; Luke 17:11-19; John 8:48). The animosity was so great that the Jews bypassed Samaria as they traveled between Galilee and Judea. They went an extra distance through the barren land of Perea on the eastern side of the Jordan to avoid going through Samaria. Yet Jesus rebuked His disciples for their hostility to the Samaritans (Luke 9:55-56), healed a Samaritan leper (Luke 17:16), honored a Samaritan for his neighborliness (Luke 10:30-37), praised a Samaritan for his gratitude (Luke 17:11-18), asked a drink of a Samaritan woman (John 4:7), and preached to the Samaritans (John 4:40-42). Then inActs 1:8 , Jesus challenged His disciples to witness in Samaria. Philip, a deacon, opened a mission in Samaria (Acts 8:5). (Holman Bible Dictionary) How Christ Should be Preached - C. H. Spurgeon. Acts 8:5-8 Then Philip went down to the city of Samaria, and preached Christ to them.… I. AS THE MESSIAH OF ANCIENT PROPHECY. II. AS INCARNATE. 1. Very man. 2. Very God. III. AS CRUCIFIED AND RISEN. 1. Atoning for sin. 2. Triumphing over death. IV. AS GLORIFIED. 1. For Himself. 2. For His people. V. AS JUDGE. Living to make Christ known: — I wonder how many Christian people here could have their biographies condensed into this line, "He lived to make Christ known." Might it not be said of one, he lived to open a shop, and then to open a second? or of another, be lived to save a good deal of money, and take shares in limited liability companies? or of a third, he lived to paint a great picture? or of a fourth, he was best known for his genial hospitality? Of many a minister it might be said — he lived to preach splendid sermons, and to gain credit for fine oratory. What of all these? If it can be said of a man, "He lived to glorify Christ," then his life is a life. Every Christian man ought so to live. Oh that my memorial might be: "He preached Christ crucified"! (AND ALL THE DISCIPLES OF JESUS CRY "AMEN AND AMEN!") Acts 8:6 The crowds with one accord were giving attention to what was said by Philip, as they heard and saw the signs which he was performing. KJV Acts 8:6 And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. with one accord Acts 13:44; 2 Chr 30:12; Mt 20:15,16; John 4:41,42 Acts 8 Resources - Multiple Sermons and Commentaries The crowds with one accord - With one accord is a single word in the Greek and is a favorite word for Luke (see uses below). The Greek word is homothumadon (from homos = same + thumos = temperament or mind - see uses below) which means that the Samaritan crowds were of one mind, characterized by a unity of mind or a crowd mindset of one purpose. Keep in mind that these are Samaritans and Philip is a Jew, so for them to be of one accord in regard to receiving the Word Philip proclaimed is amazing, and certainly suggests the supernatural work of the Holy Spirit preparing the soil of their hearts for the implantation of the Gospel seed sown and generation (regeneration) of spiritual fruit. And keep in mind that for the Samaritans to manifest a favorable reaction with one accord is by no means a given for not all the uses of homothumadon were positive - Read Paul's experience in Acts 18:12. This would also support that the Spirit was in some involved in orchestrating the Samaritan's unity of mind. Keep the context in mind -- Josephus writes of some Jews who were killed just for stepping foot on Samaritan ground! Luke's uses of homothumadon - Acts 1:14; Acts 2:46; Acts 4:24; Acts 5:12; Acts 7:57; Acts 8:6; Acts 12:20; Acts 15:25; Acts 18:12; Acts 19:29 Were giving attention to what was said by Philip - Giving attention is in the imperfect tense (repeated action) which pictures the Samaritans paying attention and giving a favorable response to the miraculous signs again and again.
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Spurgeon - Morning and Evening - We should be abler teachers of others, and less liable to be carried about by every wind of doctrine, if we sought to have a more intelligent understanding of the Word of God. As the Holy Ghost, the Author of the Scriptures is he who alone can enlighten us rightly to understand them, we should constantly ask his teaching, and his guidance into all truth. When the prophet Daniel would interpret Nebuchadnezzar's dream, what did he do? He set himself to earnest prayer that God would open up the vision. The apostle John, in his vision at Patmos, saw a book sealed with seven seals which none was found worthy to open, or so much as to look upon. The book was afterwards opened by the Lion of the tribe of Judah, who had prevailed to open it; but it is written first-"I wept much." The tears of John, which were his liquid prayers, were, so far as he was concerned, the sacred keys by which the folded book was opened. Therefore, if, for your own and others' profiting, you desire to be "filled with the knowledge of God's will in all wisdom and spiritual understanding," remember that prayer is your best means of study: like Daniel, you shall understand the dream, and the interpretation thereof, when you have sought unto God; and like John you shall see the seven seals of precious truth unloosed, after you have wept much. Stones are not broken, except by an earnest use of the hammer; and the stone-breaker must go down on his knees. Use the hammer of diligence, and let the knee of prayer be exercised, and there is not a stony doctrine in revelation which is useful for you to understand, which will not fly into shivers under the exercise of prayer and faith. You may force your way through anything with the leverage of prayer. Thoughts and reasonings are like the steel wedges which give a hold upon truth; but prayer is the lever, the prise which forces open the iron chest of sacred mystery, that we may get the treasure hidden within. Acts 8:31 And he said, "Well, how could I, unless someone guides me?" And he invited Philip to come up and sit with him. KJV Acts 8:31 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. How Ps 25:8,9; 73:16,17,22; Pr 30:2,3; Isa 29:18,19; 35:8; Mt 18:3,4; Mk 10:15; Ro 10:14; 1 Cor 3:18; 8:2; 14:36,37; Jas 1:10,21; 1 Pe 2:1,2 And he 2 Kings 5:9,26; 10:15,16 Acts 8 Resources - Multiple Sermons and Commentaries PHILIP THE HITCH-HIKING DEACON: THE NEED FOR A TEACHER And he said, "Well, how could I - BDAG has "How in the world can I?" This is an example of this Ethiopian eunuch, a very important man in his society, being willing to humble himself. He was willing to allow a "commoner" teach him the Word of God! As James said "God is opposed (antitasso) to the proud (huperephanos), but gives grace to the humble (tapeinos)." (James 4:8+) This high government official had just placed himself in a position to receive God's grace! Unless someone guides me - Spiritual truth can only be spiritually discerned. While the eunuch could read the passages and have a general sense of the concepts, he could not discern the spiritual meaning behind the words. For that, God had sent Philip who could explain the passages and show him how these passages pointed to Jesus. Ultimately of course it would be the Holy Spirit Who would open his heart to the things explained by Philip (cf Paul and Lydia in Acts 16:14+). As Arnold says "The Holy Spirit is the cause of salvation; Philip was but a vehicle for the truth, but without Philip the Eunuch would have never understood the truth." Jack Arnold - The Eunuch’s question is the haunting question of the seeking heart which echoes down through the ages. How can I understand unless someone helps me understand? That was a desperate cry for help. His soul was parched. His heart was empty. His mind was confused. The Ethiopian represents any seeking soul in this world. It may be your neighbor next door who is reading the Bible but does not understand it, or the hungry heart in France who is seeking reality or the Indian in the jungles of Brazil who wants more light about God. The question, “How can I understand?” is a very haunting question to a troubled soul. In his biography, Hudson Taylor tells of one incident where he led a Chinese man to Christ. The man asked Hudson Taylor, “How long have you known the good news of Christ in your country?” Hudson Taylor said to this man who was full of joy in his new found faith, “We have known it for a long time...hundreds of years, actually.” The man, an ex-Buddhist leader, said, “Hundreds of years! And you never before told us? Why, my father sought for the truth for such a long time and never found it before he died! Oh, why did you not come and share the good news sooner?” This verse teaches the importance of teachers. Quite often you will hear Christians say, “I’m just going to read the Bible for myself; I don’t need any body else to teach me. I don’t need Bible dictionaries, concordances and commentaries. I'll just read the Bible and what God says to me I will take action on.” God, however, has given teachers to help us understand. Spurgeon used to say, “I never could understand why some set such value on what the Holy Spirit said to then, and so little value on what He said to anyone else.“ We all need people who know the Scriptures to help us understand the Scriptures. (Sermon) Guides (3594)(hodegeo from hodegos = guide, leader from hodos = way + hegomai = to lead) means literally to lead someone (escort, lead on the way - Mt 15:14, Lk 6:39, Rev 7:17. In the Psalms there are many verses that refer to God's leading (including His light, His truth, His Spirit). God's leading of Israel after Egypt - Ex 13:17). In Ps 23:3 "He guides me in the paths of righteousness For His name’s sake." Figuratively instruct, teach or guide as in Jn 16:13, Acts 8:31 and in the Septuagint - Ps 25:5, Ps 86:11. Hodegeo - 40 v in the Septuagint - Ex. 13:17; Ex. 15:13 = " You have led the people whom You have redeemed"; Ex. 32:34 = "go now, lead the people where I told you. Behold, My angel shall go before you"; Nu 24:8; Dt. 1:33; Jos. 24:3 God led Abraham = "led him through all the land of Canaan"; 2 Sa 7:23; 1 Chr. 17:21; Neh. 9:12 = "with a pillar of cloud You led them by day"; Neh. 9:19 = "To guide them on their way,"; Job 31:18; Ps. 5:8 = "O LORD, lead me in Your righteousness because of my foes"; Ps. 23:3; Ps. 25:5 = "Lead me in Your truth and teach me"; Ps. 25:9 = "He leads the humble in justice"; Ps. 27:11 = "lead me in a level path"; Ps. 31:3; Ps. 43:3; Ps. 45:4; Ps. 60:9; Ps. 61:2; Ps. 67:4; Ps. 73:24; Ps. 77:20; Ps. 78:14; Ps. 78:53; Ps. 78:72; Ps. 80:1; Ps. 86:11; Ps. 90:16; Ps. 106:9; Ps. 107:7; Ps. 107:30; Ps. 108:10; Ps. 119:35; Ps. 139:10; Ps. 139:24; Ps. 143:10; Eccl. 2:3; Isa. 63:14 Psalm 43:3 O send out Your light and Your truth, let them lead me; Let them bring me to Your holy hill And to Your dwelling places. Psalm 61:2 From the end of the earth I call to You when my heart is faint; Lead me to the rock that is higher than I. (Perhaps you need to be reminded today of His guiding hand, especially if you feel you have lost your way - Pray song based on this verse) Psalm 139:24 And see if there be any hurtful way in me, And lead me in the everlasting way. Psalm 143:10 Teach me to do Your will, For You are my God; Let Your good Spirit lead me on level ground. And he invited Philip to come up and sit with him - At just the right moment the Lord brought Philip across his path. The field was “ripe for harvest” (John 4:35), and Philip was God’s laborer in the field. This was no coincidence. It was God’s plan from the very beginning, and Philip was obedient to that plan. Philip's was responsive to God moving in his life. This reminds me of the simple but challenging principle of Henry Blackaby's popular Experiencing God course (which did have a major impact on my life) -- Find out where God is at work and join Him there. Henry Blackaby undergirds this basic premise with seven realities... God is always at work around you. (ED: ARE YOU WATCHING? ARE YOU AWARE?) God pursues a continuing love relationship with you that is real and personal. God invites you to become involved with Him in His work. (ED: ARE YOU LISTENING? ARE YOUR EARS PLUGGED WITH FILTH OF THIS FALLEN WORLD?) God speaks by the Holy Spirit through the Bible, prayer, circumstances and the church to reveal Himself, His purposes and His ways. (ED: IT IS NOT A "SHOUT" BUT USUALLY A STILL, SMALL [NON-AUDIBLE] VOICE!) God’s invitation for you to work with Him always leads you to a crisis of belief that requires faith and action. (ED: WILL YOU TRUST AND OBEY FOR THERE'S NO OTHER WAY TO BE HAPPY IN JESUS THAN TO TRUST AND OBEY?) You must make major adjustments in your life to join God in what He is doing. (ED: ARE YOU WILLING TO DIE TO YOUR WILL, THAT YOU MIGHT SURRENDER GOD'S WILL?) You come to know God by experience as you obey Him and He accomplishes His work through you. (Experiencing God) Acts 8:32 Now the passage of Scripture which he was reading was this: "HE WAS LED AS A SHEEP TO SLAUGHTER; AND AS A LAMB BEFORE ITS SHEARER IS SILENT, SO HE DOES NOT OPEN HIS MOUTH. KJV Acts 8:32 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: He was led Isaiah 53:7,8 as a Ps 44:11,12; Jeremiah 11:19; 12:3; 51:40; Ro 8:36 and as a lamb John 1:29; 1 Peter 1:19; 1 Pe 2:21-24 does not open His mouth Ps 39:2,9; Mt 26:62,63; Luke 23:34; John 18:9-11 Acts 8 Resources - Multiple Sermons and Commentaries THE SILENCE OF THE LAMB Now the passage of Scripture which he was reading was this - He was reading not from the Hebrew version (Masoretic text) but from the Greek version of the Old Testament, the Septuagint. The Ethiopian eunuch just "happened to be" (aka, providence) reading from the prophecy of Isaiah 53+, probably the greatest Messianic prophecy in the entire Bible! Talk about God pitching Philip a "softball"! Isaiah 53 gives the truth of the Gospel as clear as any Old Testament text. Augustine on Isaiah 53+ - “It is not a prophecy, it is a gospel.” Polycarp on Isaiah 53+ - “The Golden Passional of the Old Testament. Isaiah 53 has been called the Great Calvary Chapter. Martin Luther said of Isaiah 52:13-53:12+, “Every Christian ought to be able to repeat it by heart.” (Are you as convicted as I am? I have only memorzed two verses and they are "hazy!") (See Memorize the Word)
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Spurgeon - Morning and Evening - These words may answer your scruples, devout reader, concerning the ordinances. Perhaps you say, "I should be afraid to be baptized; it is such a solemn thing to avow myself to be dead with Christ, and buried with him. I should not feel at liberty to come to the Master's table; I should be afraid of eating and drinking damnation unto myself, not discerning the Lord's body." Ah! poor trembler, Jesus has given you liberty, be not afraid. If a stranger came to your house, he would stand at the door, or wait in the hall; he would not dream of intruding unbidden into your parlour-he is not at home: but your child makes himself very free about the house; and so is it with the child of God. A stranger may not intrude where a child may venture. When the Holy Ghost has given you to feel the spirit of adoption, you may come to Christian ordinances without fear. The same rule holds good of the Christian's inward privileges. You think, poor seeker, that you are not allowed to rejoice with joy unspeakable and full of glory; if you are permitted to get inside Christ's door, or sit at the bottom of his table, you will be well content. Ah! but you shall not have less privileges than the very greatest. God makes no difference in his love to his children. A child is a child to him; he will not make him a hired servant; but he shall feast upon the fatted calf, and shall have the music and the dancing as much as if he had never gone astray. When Jesus comes into the heart, he issues a general licence to be glad in the Lord. No chains are worn in the court of King Jesus. Our admission into full privileges may be gradual, but it is sure. Perhaps our reader is saying, "I wish I could enjoy the promises, and walk at liberty in my Lord's commands." "If thou believest with all thine heart, thou mayest." Loose the chains of thy neck, O captive daughter, for Jesus makes thee free. Acts 8:38 And he ordered the chariot to stop; and they both went down into the water, Philip as well as the eunuch, and he baptized him. KJV Acts 8:38 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. and he baptized him John 3:22,23; 4:1 Acts 8 Resources - Multiple Sermons and Commentaries Rembrandt's - The Baptism of the Eunuch BAPTISM OF THE EUNUCH And he ordered the chariot to stop; and they both went down into the water, Philip as well as the eunuch, and he baptized him. Jack Arnold makes an interesting point - The mode or way of baptism is not clear in this passage. At first glance it seems like immersion but the words “they went down into the water” and “they came up out of the water” can equally be translated “they went down to the water” and “they came up from the water.” If this verse teaches immersion as the Baptists claim then both Philip and the Eunuch went under the water for the text says, “They both went down into the water.” Whether this verse teaches immersion, pouring or sprinkling is open to debate and in my opinion it is not worth arguing about. The important thing is that the Eunuch, as a believer in Christ, was baptized to show outwardly that he had been identified with Christ spiritually by faith and had come to new life in Jesus Christ. (Sermon) The following poem puts the "sacraments" in proper perspective -- I would prefer to use the word "ordinances" instead of "sacraments" - see why - What is the difference between ordinances and sacraments? The sacraments are holy signs And precious Gospel seals; They 'xibit what the Lord designs, And what His Word reveals. But these are not themselves the grace; Which signs and seals set forth; The supper's not the-sacrifice, Nor water the New Birth. The sacraments were never meant A substitute for grace; They're not the truths they represent, Nor must they take their place. Sinners may publicly profess, And signs and seals receive, Of what they never did possess, Or what they don't believe. Men may baptize, but 'tis the Lord Regenerates the heart; None but the Spirit, by His Word, That blessing can impart. Preserve us, Lord, from self-deceit, From resting on a sign; Bestow what symbols indicate, And give us life divine. Let none who preach the Gospel hide This solemn truth from men; They may with water be baptiz'd Yet not be born again. Acts 8:39 When they came up out of the water, the Spirit of the Lord snatched Philip away; and the eunuch no longer saw him, but went on his way rejoicing. KJV Acts 8:39 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. When they came up out of the water Mt 3:16; Mark 1:10 the Spirit 1 Kings 18:12; 2 Kings 2:16; Ezekiel 3:12-14; 8:3; 11:24; 2 Cor 12:2-4 But went on his way rejoicing Acts 8:8; 13:52; 16:34; Ps 119:14,111; Isa 35:1,2; 55:12,13; 61:10; 66:13,14; Mt 13:44; Ro 5:2; 15:10-13; Php 3:3; 4:4; Jas 1:9,10; 4:16 Acts 8 Resources - Multiple Sermons and Commentaries THE SNATCHING AWAY OF PHILIP When they came up out of the water, the Spirit of the Lord snatched Philip away - Was Philip "raptured" away? Supernaturally transported? Possibly. In any event Luke conveys the picture that this was clearly a sudden departure. One moment he was with the Ethiopian eunuch. The next moment he has vanished into thin air! This reminds me of the old Star Trek show where Captain Kirk would request "Beam me aboard!" That was science fiction but Philip's story was truth which is stranger than fiction! Passages like this always recall the experience of God's prophet Ezekiel being snatched several times by the Holy Spirit - Ezekiel 3:12-14; 8:3; 11:24; I agree with Pastor Steven Cole's comment on the Lord snatched Philip away - Some do not take this to be a miracle, but it seems to me to be a miracle. The word “snatched” is the same word used to describe the church’s being “caught up” to be with the Lord (1 Th. 4:17+). So God was sovereign in getting Philip to go to this Ethiopian man and in taking him away. As all the Scriptures proclaim, it is God who sovereignly works to save His elect. (Sermon) John
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Spurgeon wrote, The gospel is preached in the ears of all; it only comes with power to some. The power that is in the Gospel does not lie in the eloquence of the preacher; otherwise men would be converters of souls. Nor does it lie in the preachers’ learning; otherwise it would consist of the wisdom of men. We might preach till our tongues rotted, till we should exhaust our lungs and die, but never a soul would be converted unless there were mysterious power going with it—the Holy Ghost changing the will of man. O Sirs! We might as well preach to stone walls as to preach to humanity, unless the Holy Ghost be with the Word to give it power to convert the soul. The same Holy Spirit who used Philip to reach the Ethiopian eunuch and who used Spurgeon to reach thousands with the gospel wants to use you and me to bring the good news of Jesus Christ to Flagstaff and beyond. With William Carey, let’s obediently expect great things from God and attempt great things for God as we take the gospel to a lost world! (Sermon) D.L. Moody once asked a man about his soul, and the man replied, “It’s none of your business!” “Oh, yes, it is my business!” Moody said; and the man immediately exclaimed, “Then you must be D.L. Moody!” It is every Christian’s business to share the Gospel with others, and to do it without fear or apology. “So Little Time” John R. Rice So little time! The harvest will be over, Our reaping done, we reapers taken home. Report our work to Jesus, Lord of Harvest, And hope He’ll smile and say, “Well done!” How many times I should have strongly pleaded; How often did I feel to strictly warn, The Spirit moved, oh, had I pled for Jesus! The grain is fallen, lost ones not reborn. Despite the heat, the ceaseless toil, the hardship, The broken heart o’er those we cannot win; Misunderstood because we’re oft peculiar, Still no regrets we’ll have but for our sin. A day of pleasure, or a feast of friendship; A house or car or garments, lair or fame, Will all be trash, when souls are brought to Heaven. And then how sad to face the slackers’ blame! The harvest white, with reapers few is wasting And many souls will die and never know The love of Christ, the joy of sins forgiven. Oh let us weep and love and pray and go! Today we reap, or miss our golden harvest! Today is given us lost souls to win. Oh then to save some dear ones from the burning. Today we’ll go to bring some sinner in. Bruce Barton - PRINCIPLES OF EFFECTIVE EVANGELISM LEARNED FROM PHILIP: Be where God wants you (Acts 8:26–30, 39). God set up the appointment, timed the arrival of the Ethiopian, and told Philip which chariot and what to do. Be watching the people around you (Acts 8:27, 32, 34). God will help you to perceive who will be receptive. Be ready to adapt yourself to where others are (Acts 8:35–36). Philip began where the man was, then directly and clearly took him to where he needed to go. This means listening first, then meeting the person at his or her point of need or understanding. Be bold in telling those you meet about Christ (Acts 8:35–36). (Life Application Commentary) Charles Swindoll - Guidelines for a Winning Witness Philip’s example offers several guidelines for how to avoid becoming an obnoxious witness, an ineffective witness, or an apathetic witness (the bounty hunter, the egghead, and the secret agent mentioned on pages 153–154). I find five helpful guidelines in the deacon’s divinely appointed encounter with a stranger. Guideline #1: Be Sensitive. Put yourself in Philip’s sandals. Here he is in the midst of a super exciting ministry in Samaria, enjoying incredible success. Lives are being changed, families brought together, illnesses healed, and entire villages turning to follow Jesus Christ. Suddenly, the Lord says, “Leave all of that and go to a lonely road in the middle of nowhere.” Philip didn’t argue or resist. He obeyed. An effective witness maintains a sensitive heart, ready and willing to follow the Lord’s prompting. Effective witnesses don’t just suddenly arrive on the scene; they’re led by the Holy Spirit, the same Lord who brings that other person alongside and creates an opportunity leading to an encounter. Guideline #2: Be Available. Sensitivity has a twin named Availability. They always go together. You can’t have one without the other. If you’re sensitive to the leading of the Spirit, then you’re available for obeying His prompting. Philip didn’t question the Lord’s decision to move him from large populations and great activity to a remote road; he simply obeyed. He recognized that kingdom building is God’s enterprise; he was merely a laborer. Whether he worked in Samaria, Gaza, Azotus, or Caesarea, it didn’t matter. He was available. Guideline #3: Be Proactive. It takes initiative to break the silence barrier. We don’t want to be obnoxious, but we can’t always lie back and wait for people to ask us for help. They don’t know what they don’t know! Most are confused by the whole subject of religion and, therefore, tentative about beginning a conversation. So, connect on a personal level, looking for opportunities to address a need they might have. Answer questions or clear up misunderstandings while remaining transparent about your beliefs. Philip saw an opportunity in the man’s reading material. He asked a simple, unobtrusive, nonthreatening question: “Do you understand what you are reading?” (Acts 8:30). Guideline #4: Be Tactful. D. James Kennedy illustrates the quality of tact this way: "I once heard a man walk up to a woman and say, “How are your kidneys today?” That’s the truth! I actually heard the man ask that question. Her response? Did she hit him with her purse? No, she said the following: “Oh, they’re much better today, thank you, Doctor.” I overheard those words in a hospital room. The doctor had earned the right to ask that personal question. If you doubt that, stop the next [woman] you meet on the street and ask it yourself, and see what happens." All of which is to say, we need to earn the right to ask personal questions. We can do this by becoming a friend, by getting to know the people, by listening to what they have to say, by showing interest, by hearing them when they talk. Don’t blame the lost person for being offended if you’re offensive. That individual has every reason in the world to be offended. Earning the right to ask personal questions—and spiritual questions are among the most personal and sensitive of all—is the definition of tact. Guideline #5: Be Precise. Beginning at that Scripture, Philip “preached Jesus to him” (8:35). Isn’t that great? He didn’t talk about comparative religion or evidence for intelligent design. He didn’t discuss theological issues or social ills. There’s a time and place for those discussions, but they are tangential to what is primary: Jesus Christ and how we are to respond to Him. While we must be tactful and address questions or objections, we must not talk around the central issue. (Living Insights Commentary)