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John MacArthur · Citado em PreceptAustin
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MacArthur: "It becomes clear soon that Simon’s baptism did not save him. Baptism has no power to take away sin. It is important, however, and commanded of all believers following salvation, though it plays no part in it.Simon viewed salvation as a purely ritualistic, external matter, an additional act in his life instead of the total transformation of his whole person on the inside (2 Cor 5:17). Faith that does not transform the life is not saving faith." Charles Ryrie says: “Simon himself believed also. Peter's denunciation (verses 20-23) indicates that Simon's faith was not unto salvation (Jas 2:14-20)." Henry Morris in the Defender's Study Bible says: "Simon's "belief" was evidently only a belief in the reality of the signs and wonders performed by Philip (note Christ's rebuke of this kind of belief in Jn 4:48; cp Jn 2:23-25). These wonders were greater than those Simon was able to perform with his sorceries (Greek mageia, from which we get our word "magic"), and he was envious. In the early Christian literature, he was called Simon Magus, and was said to be a prominent enemy of the true faith. J.
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MacArthur comments - People who want to get rich are tempted strongly and often caught in painful, debilitating sin like an animal in a snare. Boulomai (want) refers to a settled desire, one born of reason, not emotion, and describes clearly those guilty of the sin of greed. The present tense of the verb empiptō (fall) indicates a continual falling into temptation and traps. Greedy people are continually entrapped by their consuming drive for more. Their pursuit of what they want is their passion. Their sinful behavior becomes compulsive and controls their lives. The Bible cautions against becoming entrapped by material things. In Dt 7:25 Moses warned the Israelites, "The graven images of their gods you are to burn with fire; you shall not covet the silver or the gold that is on them, nor take it for yourselves, lest you be snared (Lxx = ptaio) by it, for it is an abomination (Lxx = bdelugma) to the Lord your God." Love of money is a trap that needs to be carefully avoided....The wholehearted pursuit of material wealth ultimately ruins one's spiritual life. Plunge is from buthizō, which means "to sink," "submerge," or "drag to the bottom." The pursuit of riches ultimately drowns men. Olethros (ruin) is often used of the body, though it can have a more general meaning (cf. 1 Thess. 5:3). Apōleia (destruction) usually refers to the eternal ruin of the soul (cf. Rom. 9:22; 2 Thess. 2:3; Heb. 10:39; Rev. 17:8). The three terms together paint a picture of the total devastation of both body and soul. Love of money destroys people. (MacArthur New Testament Commentary – 1 Timothy) Larkin - . In a “curse formula,” ironically similar to those found in pagan magical papyri (Haenchen 1971:304), Peter places both Simon and his money under a ban, consigning both to eternal destruction (compare Josh 6:17–18; 7:13–15). (IVP NT Commentary - Acts) Because you thought you could obtain the gift of God with money - Peter is explaining why he has just uttered such a "hellish" warning against Simon. We derive our English term simony from this story. Compare Gustave Dore's woodcut of Dante's inferno related to "simony". W. A. Criswell on simony - The church became a part of the state at the time of Constantine’s conversion. Simony was already practiced but it increased in the buying of ecclesiastical office and benefits. A bishop’s office could be bought for so much money. The same was true of an archbishop’s office, a cardinal’s hat, an ecclesiastical living in parishes and in monasteries. Simony finally gave rise to the Reformation when all over Europe indulgences were sold in order to get money to build St. Peter’s Cathedral in Rome. R Kent Hughes makes an excellent and very convicting point regarding simony - We could, no doubt, point to much of the same today but should mainly check our own hearts. We would be wrong to suppose this does not apply to us simply because we have not offered money for spiritual power. Simon tried to obtain spiritual power in order to promote himself, and anytime we seek spiritual power or abilities to put ourselves forward we make the same error. Preaching to gain recognition or status is simony. Serving with an eye to advancement in the church’s power structure is simony. Seeking spiritual gifts for the promotion of oneself is simony. Even seeking to be godly so others will think we are godly is a type of simony. (Preaching the Word - Acts) Thought (3543)(nomizo from nomos = law, custom) means to think or believe something without being fully settled in mind or opinion. Obtain (2932)(ktaomai) means to get, procure, obtain or acquire something for oneself by purchase for a price. It describes when Judas "acquired a field with the price of his wickedness." (Acts 1:18). Ktaomai describes the commander who "acquired this citizenship (Roman) with a large sum of money." (Acts 22:28). Gift (1432)(dorean from dorea = a gift, something bestowed freely, without price, or compensation Jn 4:10; Ac 2:38; 2Co 9:15) conveys the basic meaning of "for nothing". God is always Giver of dorea. It pertains to being freely given, given without charge or without payment. As a free gift or gratis. Undeserved. Polhill - Peter’s words could be viewed as a prediction as much as a condemnation. Simon’s greed was leading him down the path toward eternal destruction. Throughout Acts human greed is always depicted as a most destructive force. It certainly was so for Judas (Acts 1:18) and for Ananias and Sapphira (Acts 5:1–11)....Simon was in severe danger that his avarice would destroy him as well. (cf 1 Ti 6:9-10+) (NAC-Acts) Money (5536)(chrema from chráomai = to use, need) describes a thing one uses and thus refers to money (Acts 4:37, 8:18, 20, 24:26). In Mk 10:23 and Lk 18:24 chrema refers to wealth, possessions or riches in Jesus' warning that it is hard for the wealthy to enter the kingdom of God (or get saved, because they have little sense of their eternal poverty and need in light of their temporal riches. Their possessions "possess" them!). Friberg adds that chrema refers to "what has been acquired to meet one's needs." Gilbrant - Classical literature uses chrēma to indicate “things that are used or needed,” such as goods, property, or money (cf. Liddell-Scott). It can also be used to express a large quantity or mass such as “a gigantic swarm of locusts” or perhaps “womankind” (ibid.). Frequently ktēma (2905), “possession,” and chrēma, “what one desires or uses,” are used synonymously (Liddell-Scott). Chrēma can be found in the Septuagint as a translation of the Hebrew kes̱eph, “money”; nᵉkhās̱îm, “riches”; and rᵉkhûsh, “what is gathered.” The majority of its appearances in the Septuagint are in the apocryphal books. There wealth is seen as a reward for following God (Joshua 22:8; 2 Chronicles 1:11,12), although in the hand of a fool money is worthless (Proverbs 17:16). In the noncanonical literature chrēma generally means “money, wealth.” Simon, son of Mattathias, for instance, spent his own money to arm the Jews (1 Maccabees 14:32). (Complete Biblical Library Greek-English Dictionary) Chrema - 6x in 6v - money (4) , wealthy (2) - Mk. 10:23; Lk. 18:24; Acts 4:37; Acts 8:18; Acts 8:20; Acts 24:26 Chrema - 11v in the Septuagint - Jos. 22:8; 2 Chr. 1:11; 2 Chr. 1:12; Job 6:20; Job 27:17; Prov. 17:6; Prov. 17:16; Dan. 11:13; Dan. 11:24; Dan. 11:28 SIN OF SIMONY - Robert Morgan A man named Simon brought money to the apostles in Acts 8, trying to purchase spiritual power. Peter, ever blunt, replied, “You and your money will both end up in hell if you think you can buy God’s gift!” We aren’t sure of Simon’s outcome, but he unwittingly lent his name to church history. A deplorable practice arose during the Middle Ages — the buying of church offices and positions — and it was called simony. Simony was so widespread by the eleventh century that the 22-year-old German king, Henry III, grieved for the church. On December 20, 1046, he called a synod in Sutri, 25 miles from Rome, to discuss the problem. Pope Gregory VI chaired the proceedings. But Gregory was among the worst simonites, having “bought” the papacy. When
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MacArthur - Luke’s footnote that this is a desert road underscores the strangeness of the Spirit’s command to Philip. There were two roads from Jerusalem to Gaza (ED: ONE BEING THE MORE TRAVELED "KING'S HIGHWAY" ALONG THE COAST - SEE PIX-HIGHWAY IS MARKED WITH PURPLE), and the Spirit commands Philip to take the one that was seldom used (Simon J. Kistemaker, New Testament Commentary: Acts [Grand Rapids: Baker, 1990], 311). It is also possible to translate the Greek phrase kata mesēmbrian (Toward the south) “at noon” (I. Howard Marshall, The Acts of the Apostles [Grand Rapids: Eerdmans, 1984], 161). That rendering would “make the divine command to Philip all the more unusual and perplexing: at noon the road would be deserted of travelers because of the heat” (Marshall, Acts, 161). (MacArthur NT Commentary - Acts) Peterson points out several interesting parallels between Philip and the OT prophet Elijah - Certain parallels with the prophet Elijah. Philip is addressed by an angel of the Lord (cf. 2 Ki. 1:15), moved from place to place by the Spirit (Acts 8:29, 39; cf. 1 Ki. 18:12), and runs down the road with the chariot of an important person (Acts 8:30; cf. 1 Ki. 18:46). (Pillar NT Commentary - Acts) ILLUSTRATION - Years ago before the days of GPS and radar, the old Norwegian sea captains devised a way of navigating through the sometimes treacherous fjords at night. They set up a system of light houses at certain key points in the fjords. All the captain needed to do was to point his ship towards the lighthouse until he could see around the corner and get a glimpse of the next lighthouse. Then he’d turn his ship towards the second lighthouse until he could see the third lighthouse. We may want to see the whole map of what is up ahead for our lives, but often I find that God just shows us the next lighthouse. (Rich Cathers) ILLUSTRATION - After listening to a sermon one Sunday, Queen Victoria wondered if she could be absolutely sure that she was saved. Unfortunately, her chaplain couldn't give her such assurance. This became known to a commoner named John Townsend. After much prayer and consideration, Townsend wrote a letter in which he urged the Queen to read John 3:16 and Romans 10:9-10. A few weeks later, he received a reply from Her Majesty confirming the assurance that she'd received from God's Word. Centuries before, the Lord also used another humble servant to bring salvation to another high-ranking official. Yesterday we saw how the gospel breaks down ethnic barriers; today we see how social and economic barriers are similarly eroded. We also see God's care for both entire cities as well as one individual. (Today in the Word) ILLUSTRATION - IT MAKES NO SENSE - In 1947, the astrophysicist Subrahmanyan Chandrasekhar was scheduled to teach an advanced seminar at the University of Chicago. He was living in Wisconsin at the time and doing important research but agreed to drive the 100 miles twice a week to teach. The professor carried on with his plans, even though only two students enrolled in the course. He gave them his best, and ten years later these two students won the Nobel Prize in physics, rewarding Dr. Chandrasekhar's work. Dr. Chandrasekhar himself won the award in 1983. It seemed to make sense at the moment but later history proved it was worth it! The Holy Spirit's command to Philip to leave Samaria and go down to the desert might fall under that category! Is there something in your life which you have been told by God to do and it seems to make no sense? If you are absolutely sure it is from God and in agreement with His Holy Word, then the story of Philip may be just what you need to encourage you to obey. (Today in the Word) ILLUSTRATION - The late Dr. Paul Freed, founder of the global gospel broadcasting ministry Trans World Radio, told of traveling in remote bush country in India. Freed’s party came to a roadside stand and decided to try an experiment. They asked the proprietor if he had ever heard of Trans World Radio. He smiled, reached under the counter, and held up his transistor radio. He was a regular listener to TWR’s programs, and even knew who Dr. Freed was. The wonder of the gospel is that it can reach anyone on any dusty road, anywhere in the world. The same Holy Spirit who directs the message of Christ to the hearts of listeners today sent Philip to the desert area south of Jerusalem to meet an African court official. (Read Dr Freed's online 163 page book Towers to Eternity -- It begins this way "A Monte Carlo radio station, formerly a base for Adolf Hitler's Nazi propaganda, now transmits Gospel broadcasts.") (Today in the Word) F B
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MacArthur - Ethiopia in that day was a large kingdom located south of Egypt. To the Greeks and Romans, it represented the outer limits of the known world (John B. Polhill, The New American Commentary: Acts [Nashville: Broadman, 1992], 223). Its kings were believed to be incarnations of the sun god, and the everyday affairs of government were held to be beneath them. Real power lay with the queen mothers, known by the hereditary title Candace (Which is not a proper name, but an official title, like Pharaoh or Caesar). (Ibid) Steven Cole on how the Ethiopian eunuch might have known about the God of the Jews - Knowledge of the one true God may have spread to this man’s country about 900 years before, when the Queen of Sheba returned from her visit to Solomon. Also, there was a large Jewish colony in Alexandria, hundreds of miles north along the Nile River. The truth about God could have spread south from there.(Sermon) Eunuch (2135)(eunouchas from eune = a bed + echo = to have or keep) literally means "keep a bed" and describes one in charge of the bed chamber, such individuals generally being castrated or emasculated males. These men were employed as the keepers of oriental harems. One could also be a eunuch from birth (Mt 19:12) or by making a choice to live like a eunuch (related verb eunouchizo only in Mt 19:12). In Genesis 39:1 eunouchas is used to translate Hebrew word for official (saris - 15/42x translated eunuch esp book of Esther, the rest as official), in Potiphar's case an official of Pharaoh. We know that Potiphar was married so he was not emasculated. Zodhiates explains that "Eunuchs often rose to stations of great power and trust in eastern courts so that the term apparently came to be applied to any high officer of court even though not emasculated (see Sept.: Gen. 37:36; 39:1). (Complete Word Study Dictionary) Eunouchas - Matt. 19:12; Acts 8:27; Acts 8:34; Acts 8:36; Acts 8:38; Acts 8:39 Eunouchas - 32 verses in the Septuagint - Ge 39:1; Ge 40:2; Gen. 40:7; 1 Sa 8:15; 1 Ki. 22:9; 2 Ki. 8:6; 2 Ki. 9:32; 2 Ki. 20:18; 2 Ki. 23:11; 2 Ki. 24:12; 2 Ki. 24:15; 2 Ki. 25:19; 2 Chr. 18:8; Est. 1:1; Est. 1:10; Est. 1:12; Est. 1:15; Est. 2:3; Est. 2:14; Est. 2:15; Est. 2:21; Est. 2:23; Est. 4:4; Est. 4:5; Est. 6:2; Est. 6:14; Est. 7:9; Isa. 56:3; Isa. 56:4; Jer. 29:2; Jer. 41:16; Jer. 52:25 Gilbrant's note on eunuch - The term eunouchos, “a eunuch,” refers to “one in charge of the women,” a “chamberlain.” Because of that position the man was castrated so as to not pose a threat to the owner. It was also used of castrated animals, and in a figurative sense it could refer to a date without the pit. The heritage of the term is most apparent in its usage as an adjective for “watching the bed, sleepless” (Liddell-Scott). The Hebrew word saris, “eunuch,” lies behind eunouchos in the Septuagint. This term was also the title of a “court official” who, according to an ancient practice, was castrated (e.g., Esther 1:10; 2:3f.; 4:4f.). However, there is not conclusive evidence that all court officials (saris) were indeed eunuchs (e.g., 1 Ki 22:9; 2 Chr 18:8; Esther 1:1,10). On occasion the torment endured by a eunuch was employed as an image of anguish (Sirach 20:4; 30:20). The ancient world had differing views of eunuchs. On the one hand, in the religious cults of Asia Minor, becoming a eunuch transformed one into a state of existence more like the deity; as such this view was embraced by the cult’s adherents (Schneider, “eunouchos,” Kittel, 2:765-768). On the other hand, the rabbinic view considered the eunuch as being in violation of God’s command to be fruitful and multiply (Genesis 1:28). Further, eunuchs were excluded from the Israelite community of worship (Deuteronomy 23:1). However, Isaiah 56:3-5 promises a future worship community with eunuchs. (Acts 8:26ff. may be seen as a fulfillment of this promise.) The term occurs in only two New Testament contexts: Matthew 19:12 and Acts 8:26ff. The word apparently had two dominant meanings referred to in Matthew 19:12. To these Jesus added a third type, those who have made themselves eunuchs for the sake of the Kingdom. Undoubtedly the rabbinic view provided the backdrop for Matthew 19:12. The response of Jesus was given to a question about celibacy versus marriage (verse 10). With this context in view it is certain that Jesus was not recommending self-emasculation as a path to higher spirituality. Rather, Jesus was making an exception to the rabbinic view of marriage as obligatory. This exception is based on dedication to the kingdom of heaven over and above one’s commitment to the natural order. Some believers in the early centuries did take it literally, however. Acts 8:27 speaks of the Ethiopian eunuch who was a court official for Candace. Whether or not this person was emasculated is questionable, although normally eunouchos refers to one in that condition. (Complete Biblical Library Greek-English Dictionary) NET Note on eunuch - The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them ( Isa 56:3–5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4–25) were regarded as half-breeds. Related Resources: American Tract Society Eunuch Easton's Bible Dictionary Eunuch Ethiopian Eunuch Fausset Bible Dictionary Eunuch Holman Bible Dictionary Ethiopian Eunuch Eunuch Hastings' Dictionary of the Bible Eunuch Ethiopian Eunuch Hastings' Dictionary of the NT Eunuch Eunuch Ethiopian Eunuch International Standard Bible Encyclopedia Ethiopian Eunuch Eunuch Kitto Biblical Cyclopedia Eunuch McClintock and Strong's Bible Encyclopedia Ethiopian Eunuch Eunuchs Eunuch The Jewish Encyclopedia Eunuch Candace is the Greek proper noun kandake (used only here in NT) which according to Wikipedia is "often Latinised as Candace, was the Meroitic language term for "queen" or possibly "royal woman". Contemporary Greek and Roman sources treat it as a title. Several ruling queens of the ancient Kingdom of Kush, with its capital at Meroë, bore the title, although it may have been a general title for women of the royal family. It is often taken to mean "queen-mother" or "mother of the reigning king", but although this was the common status of ruling kandakes, the term itself did not have this specific meaning. The name Candace is derived from the way the word is used in the New Testament, (Acts 8:27)." (Wikipedia) Court official (1413)(dunastes/dynastes [English = dynasty] from dunamai = to be able to, to be capable of, to be strong enough to do) denotes one who has a position to command others (ruler, potentate). It often refers to one in a relatively high position (politically speaking). In Luke 1:52 and Acts 8:27 dunastes refers to human rulers and in the only other NT use in 1 Ti 6:15 it refers to God and is translated Sovereign. He would probably be the equivalent of a Secretary of the Treasury in America. And he had come to Jerusalem to worship - The Ethiopian Eunuch was most likely a Jewish proselyte. If he was indeed a literal eunuch (i.e., emasculated), he would not have been allowed to enter the Temple area (probably based on Dt 23:1), and in effect would have been a "second class proselyte." Even if he were allowed into the Temple, as a Gentile he could have gone no further than the Court of the Gentiles (see pix). However, as noted in the definition of eunuch (above) he may not have been emasculated as some high officials were described using the word eunuch (e.g., Potiphar an official, or "eunuch" of Pharaoh's court). Personally I think he was a literal eunuch. Nevertheless, what we can know with certainty is that this Ethiopian man had a desire in his heart to seek God and traveled by chariot a great distance (1000 miles one way which at the rate of 30 miles per day would have taken over one month and most of the way over hot, dusty roads - these are approximations). The point is this man went (way) out of his way to seek God! But when he arrived in Jerusalem, he may not have been allowed into the Temple if he was a physical eunuch (cf Dt 23:1). As the story unfolds God acknowledged the sincerity of the Ethiopian's heart desire to worship Him and thus providentially orchestrated events to assure that he would have a personal encounter with the Living God, Christ Jesus Himself! John Philips writes that the Ethiopian eunuch "had come up to Jerusalem to worship and was now returning home. Jerusalem had left him disappointed and disillusioned, but his search...was not yet over." (Exploring Acts) God rewards the seeking heart and this Ethiopian eunuch was a seeker of the true God ‘You will seek Me and find Me when you search for Me with all your heart. (Jer 29:13) Jesus made a similar declaration “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself. (Jn 7:17) MacArthur notes that "The eunuch is a classic example of one who lived up to the light he had. God then gave him the full revelation of Jesus Christ through Philip’s ministry." (Ibid) As an aside the preparation of the Ethiopian eunuch's heart (a Gentile from Africa) to receive the Word (from Isaiah 53+) implanted which was able to save his soul recalls to my mind many similar stories of others who have sought after God and whose hearts had been prepared by God's Spirit. Don Richardson has chronicled a number of these stories of individuals and groups from all over the world, men and women who were seeking God. While his book is not Scripture, it is historically accurate and serves to show the truth of Solomon's words in Ecclesiastes 3:11 that God "has put eternity into man's heart," (Ecc 3:11ESV). With that background below is an excerpt from Richardson's classic work entitled "Eternity in their Hearts - Startling Evidence of Belief in the One True God in Hundreds of Cultures Throughout the World). Richardson begins by asking the question... In other words, has the God who prepared the gospel for all peoples also prepared all peoples for the gospel? If He has, then the current assumption, held by millions of believers and nonbelievers alike, that pagan people cannot understand and generally do not want to receive the Christian gospel, and that it is therefore unfair (and almost more work than it is worth) to try to get them to accept it, must be a false assumption. In the rest of this book, I will prove that this assumption is false. God has indeed prepared the Gentile world to receive the gospel. Significant numbers of non-Christians, therefore, have proved themselves many times more willing to receive the gospel than we Christians historically have been to share it with them. Worship (4352)(proskuneo from pros = before + kuneo = kiss or adore) means to prostrate oneself in homage before another in the full sense of worship, not mere reverence or courtesy. When Jesus Christ was born into this world, He was attended and worshiped by angels. (Lu 2:13f). Proskuneo represents the most common Near Eastern act of adoration and reverence and also carries the idea of profound awe and respect. Clearly this Ethiopian eunuch had a devotion to God (as he knew him), a reflection of his seeking heart. The word proskuneo literally means to kiss toward someone, to throw a kiss in token of respect or homage, to prostrate oneself in homage, to do reverence to, to adore and so to worship and show respect. In the ancient Oriental (especially Persia) the mode of salutation between persons of equal rank was to kiss each other on the lips. When the difference of rank was slight, they kissed each other on the cheek. When one was much inferior, he fell upon his knees touched his forehead to the ground or prostrated himself, and as he was bowing down he would be throwing kisses toward the superior. It is this latter mode of salutation that is intended by Luke in using the verb proskuneo, which is found 4x in Acts (Acts 7:43, Acts 8:27, Acts 10:25, Acts 24:11). Steven
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MacArthur comments - Although the eunuch’s entourage must have been impressive, Philip was not intimidated. Boldness belongs to Spirit filled people (Acts 4:31). (Ibid) Go up (4334) is the verb proserchomai which means literally to go to or approach which would be the main sense here. However this verb also has another interesting meaning which means to "draw near" (Heb 4:16), so Luke may have intended a play on words. Philip is to draw near to this pagan who is being drawn to God (cf Jn 6:44) as he reads God's Holy Word. Figuratively proserchomai had the sense of to worship, so unbeknownst to the Ethiopian eunuch, God had planned a personal worship service for these two men. Another divine coincidence. Join (cling, cleave) (2853)(kollao from kolla = glue) means literally to glue, cement, join or fasten together. The Ethiopian eunuch is inviting Philip to associate with him, to accompany him in his royal chariot. Here is a man of some degree of substance humbling himself to associate with a man who surely must have appeared to be a "commoner." Is this not another indication that the Ethiopian eunuch's heart was being prepared by the Holy Spirit who was cultivating in him the fertile soil of humility? Chariot (716)(arma) is used on 4 times in the NT, three describing an ancient vehicle used for traveling (Acts 8:28; Acts 8:29; Acts 8:38) and once to describe a military vehicle or chariot of war (Rev. 9:9). While Luke does not describe the chariot in detail, given the desert conditions it likely had a canopy to protect from the sun as well as a "private chauffeur." Arma - over 150 times in Septuagint - Gen. 41:43; Gen. 46:29; Gen. 50:9; Exod. 14:6; Exod. 14:7; Exod. 14:9; Exod. 14:17; Exod. 14:18; Exod. 14:23; Exod. 14:25; Exod. 14:26; Exod. 14:28; Exod. 15:4; Exod. 15:19; Deut. 11:4; Jos. 11:4; Jos. 11:6; Jos. 11:9; Jos. 24:6; Jdg. 4:3; Jdg. 4:7; Jdg. 4:13; Jdg. 4:15; Jdg. 4:16; Jdg. 5:28; 1 Sam. 8:11; 1 Sam. 8:12; 1 Sam. 13:5; 1 Sam. 15:12; 2 Sam. 1:6; 2 Sam. 8:4; 2 Sam. 10:18; 2 Sam. 15:1; 1 Ki. 1:5; 1 Ki. 4:20; 1 Ki. 4:21; 1 Ki. 4:27; 1 Ki. 7:33; 1 Ki. 9:15; 1 Ki. 10:29; 1 Ki. 12:24; 1 Ki. 18:44; 1 Ki. 20:1; 1 Ki. 20:21; 1 Ki. 20:25; 1 Ki. 20:33; 1 Ki. 22:31; 1 Ki. 22:32; 1 Ki. 22:33; 1 Ki. 22:35; 1 Ki. 22:38; 2 Ki. 2:11; 2 Ki. 2:12; 2 Ki. 5:9; 2 Ki. 5:21; 2 Ki. 5:26; 2 Ki. 6:14; 2 Ki. 6:15; 2 Ki. 6:17; 2 Ki. 7:6; 2 Ki. 8:21; 2 Ki. 9:21; 2 Ki. 9:27; 2 Ki. 9:28; 2 Ki. 10:2; 2 Ki. 10:15; 2 Ki. 10:16; 2 Ki. 13:7; 2 Ki. 13:14; 2 Ki. 18:24; 2 Ki. 19:23; 2 Ki. 23:11; 1 Chr. 18:4; 1 Chr. 19:6; 1 Chr. 19:7; 1 Chr. 19:18; 1 Chr. 28:18; 2 Chr. 1:14; 2 Chr. 1:17; 2 Chr. 8:6; 2 Chr. 8:9; 2 Chr. 9:25; 2 Chr. 10:18; 2 Chr. 12:3; 2 Chr. 14:9; 2 Chr. 18:30; 2 Chr. 18:31; 2 Chr. 18:32; 2 Chr. 18:34; 2 Chr. 21:9; 2 Chr. 35:24; Ps. 20:7; Ps. 68:17; Cant. 1:9; Cant. 6:12; Isa. 2:7; Isa. 5:28; Isa. 22:7; Isa. 22:18; Isa. 31:1; Isa. 37:24; Isa. 43:17; Isa. 66:15; Isa. 66:20; Jer. 4:13; Jer. 6:23; Jer. 17:25; Jer. 22:4; Jer. 46:9; Jer. 47:3; Jer. 50:37; Jer. 51:21; Ezek. 23:24; Ezek. 26:7; Ezek. 26:10; Ezek. 27:20; Ezek. 43:3; Dan. 11:40; Hos. 1:7; Hos. 10:13; Joel 2:5; Mic. 1:13; Mic. 5:10; Nah. 2:3; Nah. 2:4; Nah. 3:2; Hag. 2:22; Zech. 6:1; Zech. 6:2; Zech. 6:3; Zech. 9:10; Acts 8:30 Philip ran up and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" KJV Acts 8:30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? ran up Acts 8:27; Ps 119:32; Eccl 9:10; John 4:34 Understand Mt 13:19,23,51; 15:10; 24:15; Mark 13:14; Lk 24:44-45; John 5:39; 1 Cor 14:19; Eph 5:17; Rev 13:18 Acts 8 Resources - Multiple Sermons and Commentaries PHILIP RUNS WHILE THE EUNUCH READS Philip ran up - Although the Ethiopian was on a chariot, it very likely was not moving that fast (either that or Philip was supernaturally enabled to run faster than normal - cf Elijah in 1 Ki 18:46)). Peterson adds that "The chariot might have been an ox-drawn wagon, moving at not much more than a walking pace." (Ibid) Jack Arnold comments that "He ran to the chariot. He could hardly wait to see what God was going to do in this situation. Philip did not say, “I don't want to witness to a black man!” Or, “How can I, a puny little layman witness to the Secretary of Treasury?” Or, “I don’t want anything to do with social weirdos like emasculated males!” Or, “I can’t witness to this man; he is out of my social class!” No, Philip ran to witness." S Lewis
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MacArthur - By performing this startling miracle, the Holy Spirit confirmed to the entire caravan that Philip was indeed His spokesman. (Ibid) Snatched (726)(harpazo from haireomai= to take for oneself) means to snatch or catch away or up. Harpazo depicts a sudden speedy snatching, without warning. The picture is Philip was taken by force with a sudden swoop and a force that could not be resisted, transporting Philip from the desert road to Azotus (see map below). The picture of individuals being snatched up and away is seen in four NT uses… Of the act of the Spirit of the Lord snatching Phillip away (Acts 8:39) Of Paul being caught up to the third heaven (Paradise) (2 Corinthians 12:2,4) Of believers being caught up to be with the Lord (1 Th 4:17-note) (One moment we are on earth, but in the next moment we will be in heaven!) Of the "child" (Jesus) being caught up to God (Rev 12:5-note) And the eunuch no longer saw him - This might cause you to wonder who discipled the Ethiopian eunuch? While I cannot be dogmatic, clearly as a believer, he now had his Teacher, the Holy Spirit, dwelling within (cf Jn 14:16, 26, 15:26, 16:7, 13-14) and surely in this unusual circumstance (presumably the only believer in Ethiopia), the Holy Spirit would guide him and lead him into all truth as he read and studied the Scriptures. This left the Ethiopian eunuch with only One on whom he could direct his attention, and this is the way it should always be. As the hymn writer Kate B. Wilkinson says... May His beauty rest upon me, As I seek the lost to win, And may they forget the channel, Seeing only Him. John writes (in a different context but still true in principle and certainly applicable to the Ethiopian) ' But you have an anointing (THE SPIRIT) from the Holy One, and you all know.... As for you, the anointing (THE SPIRIT) which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him.(1 John 2:20, 27+) But went on his way rejoicing - In Acts 8:8 just as "there was much rejoicing in that city," now there is rejoicing in the desert! Indeed, the response of a saved soul that receives the Gospel is rejoicing (cf Acts 13:48). And so he returns to Ethiopia as the first foreign missionary to the continent of Africa. And this was all the result of a man (Philip) who was willing to be led and used by the Spirit. "Because of Philip's sensitivity to the leading of the Spirit, the Eunuch was saved and the gospel then began to go to the uttermost parts of the earth." (Arnold) Steven
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MacArthur - Joy is a mark of a true believer (John 15:11; 17:13; Acts 13:52; Rom. 12:12; 14:17; 15:13; Gal. 5:22; Phil. 1:25; 1 Th 1:6; 1 Peter 1:8; Jude 1:24)(ED: LOVE THE LAST ONE IN JUDE -- THIS DESCRIBES OUR JOY IN GOD'S PRESENCE AND INDICATES THAT OUR JOY WILL BE ETERNAL! OH MY!). MacArthur goes on to add - Luke does not give us the subsequent history of the Ethiopian eunuch. According to the church Father Irenaeus, he became a missionary to the Ethiopians (Richard N. Longenecker, “The Acts of the Apostles,” in Frank E. Gaebelein, ed., The Expositor’s Bible Commentary, vol. 9 [Grand Rapids: Zondervan, 1981], 366). Wikipedia on Ethiopian Eunuch - Church Father St. Irenaeus of Lyons in his book Adversus haereses (Against the Heresies, an early anti-Gnostictheological work) 3:12:8 (180 AD), wrote regarding the Ethiopian eunuch, "This man (Simeon Bachos the Eunuch) was also sent into the regions of Ethiopia, to preach what he had himself believed, that there was one God preached by the prophets, but that the Son of this (God) had already made (His) appearance in human flesh, and had been led as a sheep to the slaughter; and all the other statements which the prophets made regarding Him." Phil Newton on went on his way rejoicing - And he should! When you know that God has saved you from the penalty and guilt of your sins, that He has redeemed you, that He has made you a new creature, that He has adopted you into His family, you ought to be rejoicing! Continual and consistent joy in the Lord characterizes those who have been born of God. One of the quickest ways to spot a Christian in a crowd is by seeing his joy in the Lord. This does not mean that he has a silly grin on his face all the time, but that the very countenance of his life demonstrates that deep within his being the Spirit of God dwells in him. God Himself, who is the fountain of all joy, inhabits this person. He cannot help but be joyful. Oceans of joy billow within him, for Christ, his all in all, dwells in him. A true faith rests in Christ alone. A true faith delights in open confession through baptism. A true faith continues to rejoice in the Lord, not for a few days or weeks, but through year after year after year. (Acts 8:26-40 A True Faith Revealed) (ED: Are you a little convicted by Pastor Newton's words on joy filled believers? I am. I wonder if others could "spot" me in a crowd because of my overflowing joy? Just something to think about, especially since this is the second time Luke describes believers as REJOICING (Acts 8:8+ and Acts 8:39)! R C Sproul on the eunuch going on his way rejoicing - John Guest, an evangelist from England, told me of his conversion in Liverpool when he was a young man. He had gone to a meeting and heard the gospel for the first time and was converted. On his way home that evening, he ran through the streets of Liverpool jumping over every fire hydrant and kicking his heels together. He said it was the happiest day of his life because it was the day that he met Christ. The eunuch made that arduous trek all the way to Jerusalem to go through the rituals of the Old Testament, and on the way home he discovered Christ. The evangelist who explained Christ to him was taken away, but the joy of Christ stayed with him all the way home to his nation. (St. Andrew's Expositional Commentary – Acts) Jack Arnold - If the Eunuch had possessed one of our modern day hymn books, do you not suppose he would have broken out with this song: O happy day that fixed my choice On Thee, my Savior and my God! Well may this glowing heart rejoice, And tell its raptures all abroad! Tis done; the great transaction’s done; I am my Lord’s, and He is mine; He drew me, and I followed on, Charmed to confess the voice divine. J J Knap - He Went on His Way Rejoicing Acts 8:39 For what reason might the Lord have taken Philip away by a miracle from the eunuch, after he had proclaimed to him the gospel of the Lamb of God? Would it not be to teach the newly added one, that our faith may not even depend on the most eminent preacher, but must solely rest upon Christ, who was proclaimed to us by the messenger of peace? Whatever it may be, the eunuch went on his way rejoicing, because he had found in Jesus Christ peace with God by the forgiveness of sins in His blood. With a free and open conscience, that was relieved of the pressing weight of his guilt; with a heart that rejoiced itself in God his Saviour, and that blessed Him for His seeking grace, that had followed him till upon the deserted road of Gaza; yes, who had sent an angel from heaven to make Philip to leave his busy labours for a lonely road,—in this manner he went his way with rejoicing. We also go our way through life, but is it a journeying with rejoicing, because we know to be reconciled with the holy and righteous God? For many the journey is coming to an end. The grey head, the bent posture, the carved forehead, the darkened eye,—they are all undeniable signs of the approaching end of the journey. Only a few steps, and maybe we are at the finish. Even those who are very strong, have no assurance that there is still a long way ahead of them, because daily we also see the younger die. Our life is like a flower of the field, however, she does not always bloom; her stem is sometimes broken, when she stands in her full splendour. If only on this journey the gladness of faith may be our share! If only we did not have to move on towards the end with a frightened conscience! If only we did not have to fear the threatening judgement! Only the assurance that the Lamb of God was also led to the laughter for our sakes, and was silent before him who shears it, quickens the joy of the eunuch in our soul. It is not a joy such as the world offers us or to which sin invites us; but it is the deep and blessed peace of the children of God, that does not even leave us in a lonely road that we have to travel by ourselves. It is a joy that stays with us even upon a deserted road, because barren roads become with Christ happy roads, while they all lead to glory. Finally, it is a joy that shall never end: the end of the road is not the end of the joy, rather it will be the beginning of the joy of the Lord, of the joy of the wedding feast at the supper of the Lamb! (With Loins Girded) The Road to Salvation Date preached: By Rev. Peter Grainger SCRIPTURE: Acts 8:26–40 INTRODUCTION: In every life won to Jesus, there are steps along the way. In most cases, there are three steps common on the “road to salvation”: 1. In the Desert (Acts 8:26–31): A Meeting Arranged A. The Ethiopian: a man of status and wealth, and a seeker (Acts 17:26, 27). B. Philip: a man full of the Spirit and wisdom, and a gifted evangelist (Acts 8:4–8). 2. In the Chariot (Acts 8:32–35): A Message Explained A. The importance of the Scriptures (Is. 53). B. The need for understanding the focus: the gospel of Jesus Christ (Rom. 10:9–15). 3. In the Water (Acts 8:36–40): A Faith Proclaimed A. Trust in Jesus (Rom. 10:9). B. Public Witness (Acts 2:38, 39). CONCLUSION: The Ethiopian went away rejoicing (v. 39). Do you have the joy of Christ? If not, I invite you to accept Jesus as your Savior and Lord today! If you have, follow Philip’s example: Share your faith with confidence! (Nelson's Annual Preacher's Sourcebook - 2005) Acts 8:40 But Philip found himself at Azotus, and as he passed through he kept preaching the gospel to all the cities until he came to Caesarea. KJV Acts 8:40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea. at Azotus Acts 15:46,47; 1 Sa 5:1; Zech 9:6 he kept preaching the gospel. Luke 10:1,2; Ro 15:19 until he came to Caesarea Acts 10:1; 21:8; 23:23,33; 25:4 Acts 8 Resources - Multiple Sermons and Commentaries SPIRIT TRANSPORTED PHILIP CONTINUES "GOSPELING THE GOSPEL" Map from The Bible Journey (a very interesting website). On the map note point (1) Philip went down to Samaria from Jerusalem (Acts 8:5+). (2) Philip's journey to the desert on the road going to Gaza (Acts 8:26+). (3) Philip transported to Azotos (Acts 8:40+) But Philip found himself at Azotus - See location of map above. Azotus is located where the modern city of Ashdod is found. This is about 20 miles north from Gaza. And as he passed through he kept preaching the gospel (euaggelizo/euangelizo [5x - Acts 8:4, 12, 25, 35, 40] in the imperfect tense - over and over) to all the cities - Don't you love Philip - wherever he went he preached the good news of Jesus Christ. In all the cities - See map showing Lydda and Joppa which would surely be among all the cities. The fruit of Phillip's evangelistic campaign may well include the saints who lived at Lydda (Acts 9:32+) and the disciple Tabitha in Joppa (Acts 9:36+). Until he came to Caesarea (Caesarea by the Sea) - This is about 55 miles further up the coast and was the capital of Roman Judea. Apparently this was his home town for the next 20 years when Luke gives the last description of Philip... On the next day we (PAUL AND LUKE) left and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him. Now this man had four virgin daughters who were prophetesses. (Acts 21:8-9+) Notice he is called "Philip THE evangelist" which suggests that gospeling the Gospel was the "warp and woof" his life. And even though Philip became a "family man," it did not preclude his proclamation of the Gospel. Philip lived to share the Gospel. Father grant us grace by Thy Spirit to do the same for the glory of the Lamb. Amen. And it should be noted that Philip is the only person in the NT specifically called an evangelist (euaggelistes). Of course other believers shared the Gospel and functioned as evangelists. For example in Paul's closing exhortations to his young disciple Timothy he commanded him to "do (aorist imperative) the work of an evangelist (euaggelistes)." (2 Ti 4:5+). John Philips on Caesarea - Caesarea had been built by Herod the Great in honor of Caesar Augustus. He called it Caesar Sabaste (literally, Caesar Augustus). It was the capital of all Roman administration for Palestine, and a thoroughly Gentile city. Here was stationed Cornelius, the Roman centurion Peter was soon to lead to Christ and in whose home the Gentile church was to be born. So Philip, although not chosen for that significant step, was there when it happened, a key man in a key place to follow up the new moving of the Spirit of God. (Exploring Acts) Steven