Exegetical and Hermeneutical Commentary of Acts 8:36
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?
36. And as they went on their [the] way ] We must suppose that Philip travelled for some time with the eunuch, for not only has he explained that in Jesus was fulfilled all that the prophets had spoken concerning the sufferings of the Messiah, but has taught him that believers in Jesus are to be admitted into the Christian Church by baptism, of which sacrament he desires to be a partaker at once.
Fuente: The Cambridge Bible for Schools and Colleges
As they went on their way – In their journey.
A certain water – The expression used here does not determine whether this was a river, a brook, or a 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. Grotius says they came to a fountain which was in the neighborhood 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 … – This shows that he had been instructed by Philip on 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 baptizo, see all the notes on Mat 3:6, Mat 3:16.
Fuente: Albert Barnes’ Notes on the Bible
Act 8:36-39
The eunuch said, See, here is water; what doth hinder me to be baptized?
The baptizing of the eunuch
Note–
I. That to an obedient and cheerful hearer the word of God is never preached without success. This one discourse prevailed through Gods mercy to the enlightening of the eunuchs mind; it wrought also upon his affections in such a measure that nothing was more desired of him than to show himself a Christian, and to have some pledge of the favour of God. The Word never is unprofitable where it meets with such an auditor. Learn, then, the true cause why there is no such profiting of the Word preached as there should be and was in purer times. Then one sermon won many; now, many sermons scarce prevail with one. Surely the cause is men want that ready, cheerful disposition, which the good people in those times had; then they sued to be taught, as the eunuch here, those at Pentecost, the Antiochians, and the jailer.
II. That where the heart is truly touched, and the soul indeed turned unto God, there is a desire to be partaker of the sacraments. The apostles urged the use of the sacrament upon the people yielding to the doctrine as a trial of them. If they had refused it, their hypocrisy had been soon discovered; if they embraced it, it was an evidence that their hearts were seasoned as was meet. Thus John Baptist bound his hearers to the sacrament (Mat 3:1-17.), and Peter, Amend your lives and be baptized; and after that order did the rest proceed. There be just causes of desiring the sacrament in him that is enlightened.
1. He knows the use of the sacraments to be Gods ordinance, and therefore, in obedience to His will, he will make conscience thereof.
2. He conceives them to be seals of the righteousness which is by faith, assurances of society with Christ; for which cause they must needs be sweet unto his soul.
3. He apprehends them to be badges of his profession, and of his service unto Christ, and therefore he cannot but desire them.
4. He believeth them to be bands of the communion of saints, and in that respect he must needs affect them. In these days there is not that respect to the sacraments that there should be. Baptism we have received in our childhood, but what man of many laboureth to make the right use of it? And as for the Lords Supper, generally it is made no more reckoning of than some three-half-penny ordinary, save only at some season of the year. Certainly this is an argument of scantness of grace amongst men. There cannot but be a stomach to the sacrament, where there is felt sweetness in the Word.
III. That in whom there is any truth of Christianity, in him there is also a desire to make it known to the world that he is a Christian. It was an evidence of great resolution in this convert to return into his own country as one of that sect which was everywhere spoken against. This is the nature of true conversion, albeit, it may stir but weakly at the first, and seem almost not to dare to show itself, yet, when it is come to a fuller growth, then there will be a desire to show the colours of the Lord Jesus. So Nicodemus, when he was but a beginner, came to Jesus by night. Yet in time he joined with Joseph in the interring of our Saviour. This deserves to be commended to the care of all that fear God, that howsoever the vain applause of men be not to be hunted after, and it be hypocritical and pharisaical to practise the duties of godliness to be seen, yet it is necessary to make it appear what we are, and that we be not ashamed of it. Will some say, This is a needless exhortation, for we have done as much for the showing of ourselves to be Christians as this eunuch did? I answer, that albeit baptism might be a witness unto this mans Christianity, among a people not esteeming it, yet some further thing is necessary to the end our sincerity may appear. There be some things as hateful among the men of this generation as the name of a Christian could be among the Ethiopians, as, namely, for a man to make conscience of his ways to show himself fearful to offend God, to follow after holiness.
IV. That he that administereth the sacrament ought to be careful to instruct the people in things necessary to the comfortable partaking of it. Every one that is entrusted with the dispensing of the sacrament is bound to acquaint the people carefully upon what conditions only they may receive it to their comfort. The doctrine appertaining to the right use of the sacrament is part of the counsel of God, and therefore not to be secreted by him that desireth to be pure from the peoples blood.
V. That since the coming of Christ there is no precedence of one place above another for the administration of holy things. Here is baptism administered by the wayside, and that in an ordinary river the sacrament had been no whit better to the eunuch if he had received it in some hallowed place, or in some consecrated vessel. Formerly the worship of God was limited to a certain place, but Christ being manifested, who was the Body of all former shadows, the distinction of places is abolished, and neither is Gods worship tied to Jerusalem, nor to Gerizim. Therefore Christs forerunner exercised his ministry openly in the wilderness, and baptized in the river Jordan; and our Saviour preached in mountains, by the seaside, and out of boats, anywhere where the audience was. So the apostles after, preached in houses, in fields, and baptized in any river which came next to hand. Wheresoever two or three are gathered together in My name, etc.; there is no exception of place, so that in other things the due form be observed. Conclusion: This may put us all in mind what use to make of our baptism.
1. So often as we think upon our baptism, it ought to be a spur to holiness. A servant to a great man, when he looketh upon his livery, cannot for shame be an enemy to him of whom he had received it; the sight of it is rather a common caller upon him to be faithful to him into whose service he is entered. So baptism is the cognizance of a Christian, and by it we have taken on us to wear the colours of our Captain; the very thought thereof should restrain us from doing the business of Satan, and work us by all means to the willing obeying of the Lord, to the studying, learning, and practising of His will. How excellent were it, if in doing of anything, which we rush upon without any scruple, we would say to ourselves, Is this according to promise, is this agreeing to the vow of baptism?
2. To those that thus make use of baptism as a motive to obedience, it is a storehouse of much comfort. When mens titles to land be in question, they fall to perusing their sealed evidences; and so a Christian must often look to the will and deed of his heavenly Father sealed up in baptism, and by it he shall have comfort. (S. Hieron.)
The open door of the Church
As you read this story you get the impression that the way into the kingdom of heaven, in the days of our Lord and His apostles, was a very obvious and straightforward way to any willing to enter it. It might cost one an inward struggle to consent, but to one consenting, the way of entrance was plain, even if it was not easy. Such an one might find difficulties in himself; but he would have no hindrances put upon him in the name of the Lord–nothing but helps and encouragements. How wide open the happy gates of gospel grace did seem to stand in those days! And what a simple business they seemed to make of it! Not a word about a judicious deliberation and delay in the case of new converts. Not a word about preparing them by catechism, or taking them awhile on probation, or about examining them on their religious experience. Here is water; what hinders me from being baptized? says this eunuch; as if to one who had learned about Jesus Christ and wished to be His disciple and follower, it was the most natural thing in the world. And at once the evangelist seems to answer, Of course; why not? And right then and there he baptized him.
I. Rites. Our Lord, providing for the need which His believing followers would have of some way of declaring their discipleship in visible form, named two ordinances. The commonest acts of daily life–the daily bath and the daily meal. The bath, by which one coming to Him signified his putting away, from that time forth, of the sinful, defiling service of the world, and his new, clean life of consecration to the:Father, and the Son, and the Holy Spirit; and the supper, in which he remembers his Master and Friend, declares his dependence and allegiance, and shows his Lords death until He comes.
II. Experiences. Needless, it should seem, to declare that the experience of other disciples was meant to be a help and encouragement to each one of us in one way into the heavenly kingdom. Looked at in any large and reasonable way, the lesson from the vast diversity in the spiritual history of true and holy Christians is a lesson of unbounded encouragement. He who is the Way, and the Door to the way, does not care by what path we come up to Him, if only we do come.
III. Doctrines. Gods truth is very plain; very easy; and oh, how helpful! What confidence it gives you toward Him! As He declares to us the great fact of the reconciliation of the world to Himself in Christ, how it wins us to trust in His plain, faithful promise, and to rest in the perfect peace of Him whose mind is stayed on God! (L. W. Bacon.)
Baptism, Water in
Some one sent to know whether it was permissible to use warm water in baptism? The doctor replied, Tell the blockhead, that water, warm or cold, is water. (Luthers Table Talk.)
Baptism and the visible Church
One of the parish ministers preaching at Whitewell Chapel, Mr. Philip Henry and his family and many of his friends being present, was earnestly cautioning people not to go to conventicles, and used this as an argument against it, that they were baptized into the Church of England. Mr. Henrys catholic charity could not well digest this monopolising of the great ordinance of baptism, and thought it time to bear his testimony against such narrow principles, of which he ever expressed his dislike in all parties and persuasions. Accordingly he took the next opportunity that offered itself publicly to baptize a child, and desired the congregation to bear witness that he did not baptize that child into the Church of England, nor into the Church of Scotland, nor into the Church of the Dissenters, nor into the Church at Broad Oak, but into the Visible Catholic Church of Jesus Christ. (Whitecross.)
The Word and the Sacrament
There are two means of grace which mutually complete each other, and the one must not be valued over the other, or despised in comparison with the other. When the sacrament is despised, the body of the Church falls to pieces: when the Word is set aside its spirit dies. (K. Gerok.)
The Spirit of the Lord caught away Philip, that the eunuch saw him no more.—
The rapture of Philip and the eunuch
The eunuch was the earliest first-fruits of the Gentile Church, his baptism was therefore authenticated by a remarkable operation of the Spirit of God, both on the part of its subject and its administrator.
1. The subject went on his way rejoicing, and in order to connect his joy with the Spirit we have but to remember that the first-fruits of the Spirit are love, joy, peace.
2. The missionary was caught away by the Spirit–the same word as that of Paul, caught up into the third heaven, only there the region was invisible and heavenly, and the apostle knew not whether he was in or out of the body; here the transportation is merely to another spot of earth, and was clearly in the body. The same word is used of those who are alive at Christs coming, who shall be caught up together with the dead in Christ in the clouds. Hero the transport will be of the glorified body, not to another spot of earth, but into the air. The more complete parallel, however, is the case of Ezekiel, of whom we read on several occasions that the Spirit took him up, etc. And that the prophets underwent this kind of transport frequently may be gathered from the apprehensive words of Obadiah to Elijah (Kings 18:12), and from the petition respecting Elijah (2Ki 2:16).
3. There is something striking in this instantaneous confirmation of baptism which reminds us of the descent of the Spirit on our Lord at His own, and we may parallel with it the old legend that at St. Augustines baptism, he and Ambrose, the administrator of it, were so filled with the Spirit that they burst forth alternately into the Te Deum. Note–
I. The bodily transport of the evangelist.
1. This was miraculous, but we may learn from it–
(1) That there may be an operation of the Spirit on the body of man. I pray God that your whole spirit and soul and body be preserved blameless. He that raised up Christ shall also quicken your mortal body. We commonly regard the body as an encumbrance, and look to our disenthralment from it by death. But St. Paul, who felt painfully enough the infirmities of his body–We that are in this tabernacle do groan, being burdened–yet cautions us against supposing that he wished to lay down his body at death, not for that we would be unclothed, etc. Nor while he felt the burden of the flesh did he ignore the possibility of the bodys consecration, and the noble uses it may serve (Rom 12:1). Let us, then, conform our view to Pauls. Let us consecrate our eyes to God by mortifying their lusts, and by studying His words and works; our ears by turning them from flatteries and sinful enticements, and by opening them to His Word; our hands, by labouring in our vocation, and by giving alms; our feet, by making them carry us on errands of mercy, etc.
(2) That the ministers ambition should be to lead men to Christ and leave them there. The Baptist pointed his disciples away from himself to the Lamb of God, and, without a single pang of envy, saw them following the Lamb, and thus fulfilled his own joy. So with Paul, We preach not ourselves, but Christ Jesus the Lord. But while the minister may not personally obtrude himself, it is quite possible to thrust his office into undue prominence. Christ did not send us to preach His ministry, but Himself.
2. Philip was found visiting the district afterwards traversed by Peter, thus again preparing the way for apostles. He had had a most interesting and refreshing conversation with the eunuch, and it must have occurred to him that thus it might please God to open a door for the evangelisation of Ethiopia. But now he was snatched away and planted down in a town full of heathen associations. The lesson is, that spiritual refreshment must be succeeded by work. The Christian must not expect to spend his life in delicious feeling.
II. The mental transport of the convert. The evangelist was carried away in one direction, the Ethiopian in another; which may be the force of for (A.V. and), or for may mean the converts ecstasy was so great that he did not notice Philips departure. This seems strange, and hardly the conduct due to so great a benefactor. But we must remember that the ordinary ministerial tie could scarcely exist between these two strangers who had only known each other for an hour. And then, again, a glorious field had been opened to the eunuch in the new light thrown upon the Scriptures. But like all such strong emotions, the joy would presently subside, when Philip s absence would be noted; and this, with his advent, so miraculous, would confirm the converts faith, as assuring him of a personal interposition of God. This joy, however, is the great evidence of having received Christ. It was so with the Samaritans (verse 8), and with the jailer. Have we this evidence? Do not let us deceive ourselves. In the sunshine of life it is possible to mistake happiness for joy. But happiness arises from circumstances, joy from an internal spring in God. (Dean Goulburn.)
He went on his way rejoicing.—
The rejoicing life
I. In what it consists. I have read of a man who, though possessing all the good things of this life, declared that he had never known one happy day. And here is one who went on his way rejoicing. What makes the difference? The one knew and loved his Saviour and Friend, the other had not so learned Christ. Of all secrets the best is the secret of a happy life. Some people imagine that it consists in having plenty of money, but money cannot cure a sick man or sweeten a bad temper; some that it lies in having good health, but a healthy man is not happy if he is discontented; others that it lies in great positions, but we know that many of the greatest statesmen and rulers have been haunted by fears and anxieties; others again that it may be found in scenes of continual amusement, but they are mistaken. There was once a famous comic actor whose appearance always created laughter. Once he went to consult a doctor who did not know him, and told him of his low spirits and bad health. The doctor advised him to go and see the famous clown, and his patient answered, Alas! I am that unhappy man. No, the secret of a happy life is to be found only in God. David, St. Paul, Mary, and others found it so.
II. Why is it that we have so many gloomy Christians? It is because they have not learned to know and love the Lord Jesus Christ as their Saviour and Friend. They believe in Him as some one elses Saviour perhaps, but have not realised Him as their own. This is not because they have too much religion, as the scoffers say, but because they have not enough. Be sure of this, that if your religion does not make you go on your way rejoicing, you have not learned it aright. But why are we who come to church not equally happy? The same seed is sown in all our hearts, but our hearts are not all the same. I have got a stony plot in my garden, and however much good seed I sow there, it wont grow. So it is with some of our hearts–they are not prepared, and the good seed falls as on a stone. Our first care, in learning the secret of happiness, should be to pray to God, the heavenly Husbandman, to prepare our hearts that we may receive the Word, and find the joy of that good part which no man taketh away from us. Sometimes people tell us that their food does them no good–they eat and drink, yet they waste away. Why? Because there is something wrong with their digestion. The food is good enough, but the mischief is in themselves. If religion does people no good, the fault is not in the religion, there is something wrong inside them, they cannot digest their spiritual food. They have lost a healthy taste for what is good; some sin is spoiling their taste for religion; they are like children whose appetite is clogged with unwholesome sweetmeats, so that they cannot enjoy honest food. You know that if you sow good seed in your field or garden, but suffer the thorns and thistles to grow, the good seed will have no chance. So it is with our lives–the good seed of Gods Word cannot grow if we allow the thorns to choke it. And how abundant those thorns are! There is the thorn of pride. A young girl or lad is reproved for doing wrong. Instead of expressing sorrow, the one who is in fault stiffens their neck. Religion cannot benefit such an one. Then there is the thorn of bad temper. Some people hear the message of Divine love, and go home and straightway fly into a passion, and so the good is lost.
III. How to lead the rejoicing life.
1. Let us be sure that we are on the right way; if our way be not a rejoicing way, it is not the right way; we must quit it, and start again. Have you ever seen a child which has lost its way, wandering along crying? Well, when you have put that child into the right road, all is changed. We who are not happy in our religion are the children who have lost their way. Hold Thou up my goings in Thy paths, that my footsteps slip not.
2. If we are once on the right way we cannot help rejoicing, because we have so much to be thankful for. The man who takes all the good things which God sends him, and never feels thankful, cannot expect to be happy. I have read of a man who was once telling his religious experiences at a public meeting; he dwelt upon his trial, his troubles, and the hardness of the roar on which he had to travel. Presently another man spoke, and said, I see our friend is living in Grumbling Street. I lived there myself once upon a time, and nothing prospered with me. I never had good health, the air was bad, the house was bad, the sun never seemed to shine there, and no birds ever sang in that street. I changed my residence. I moved into Thanksgiving Street, and now I have good health. The days are bright, the sun shines, the air is pure, and the birds sing oftener than anywhere else. I advise our friend to change his quarters, there is plenty of room in Thanksgiving Street. One great secret of happiness is to be thankful–in everything give thanks. A woman who was too poor to cover her little boy with extra bedclothes to shelter him from the snow, which drifted through the broken wall, used to shelter him with boards. One night the little fellow asked, Mother, what do the poor folks do who have no boards to cover their children with these cold nights? That little child was thankful, even for a bit of board! But to be thankful we must be contented; that is another great secret of happiness. The poorest Christian has all that he needs, as having nothing, and yet possessing all things. He has God for his Father, Jesus Christ for his Saviour, the Holy Spirit for his Guide, and heaven for his home.
3. You must love your brethren, and strive to help them along the road. If you would be happy yourselves, try to make others so, learn the luxury of doing good. There is a beautiful story of a woman who had met with many trials and sorrows, yet was always cheerful, as though she were always in the sunshine. When she was dying, a stream of golden sunlight streamed across her bed, and a butterfly lighted on her breast. As she breathed her last the beautiful insect flew upward into the sunshine. So passes away a Christian soul into the light of perfect day, and goes on its way rejoicing. (H. J. W. Buxton, M. A.)
Divine working in the unions and separations of man
I. Divinity bringing men together.
II. Divinity separating men from one another. They had to part, but who parted them? The Spirit of the Lord caught away Philip that the eunuch saw him no more. Two thoughts are suggested.
1. Their attachment; was already strong. Christ brings souls together, and centralises them in Himself.
2. The separation was only bodily. Souls thus united cannot be separated–no distance, no time, no force can do it. Indeed, bodily separation often deepens and intensifies soul attachments.
III. Divinity uniting and separating men for the highest ends.
1. The eunuch departs with a new joy. He went on his way rejoicing.
2. Philip departs to prosecute his evangelic mission. But Philip was found at Azotus, and passing through he preached in all the cities till he came to Caesarea. Thus the Divine Spirit that united and separated these men did it not only to bless them, but through them to bless undoubtedly countless throngs. Thus Divinity ever works for beneficent ends. (Homilist.)
Spiritual joy
I. The causes of this Ethiopians joy.
1. He had heard the best of all news.
2. He had seen the most glorious of all sights (Isa 35:1-2; Isa 35:5-6). He saw the glory of the wisdom of God, of the power of God, of the holiness of God, of the justice of God, of the faithfulness of God, of the grace and mercy of God, manifested in the salvation of men; therefore he went on his way rejoicing.
3. He had found the richest of all treasures. He could say, with an air of spiritual pleasure, as the two disciples did (Joh 1:41) I have found Him of whom Moses and the prophets wrote; I have found riches Of goodness, riches of grace, riches of glory, unsearchable riches, a kingdom that cannot be moved, a crown of life, a crown of righteousness, and a crown of glory that fadeth not away.
4. He had attained to the greatest of all honours. He was made a servant of the King of heaven; and some suppose that from this time henceforth he became a preacher of the gospel of His kingdom. Nay, not only a servant, but a son; a son of God, by faith in Jesus Christ. If a son, then an heir; an heir of God, and a joint-heir with Christ.
5. He had got his title-deeds to heaven and eternal glory ratified and sealed.
6. He was blessed with all spiritual blessings, and had obtained the most glorious prospects for time and for eternity.
II. The nature of this joy.
1. The Holy Spirit is the author of this joy. It is planted in the heart by the power of the Spirit, it is drawn forth into exercise by His Divine agency.
2. The knowledge of our interest in Christ and God as our reconciled God in Him is the source and spring of this joy.
3. All the tribulations to which the people of the Lord are subjected in this present state cannot extinguish this joy.
4. The Word and ordinances of God are the means of communicating joy to the souls of the people of the Lord, and they are the means of feeding this joy.
5. The Christian himself, when in the highest raptures of spiritual pleasures, cannot fully describe the excellence of this joy.
6. This joy is perfected at death, and prolonged to all the endless ages of eternity.
III. Inferences.
1. Learn that pure and undefiled religion is not a melancholy thing.
2. That the Lord knoweth them that are His.
3. From this subject at large see the danger of returning home from the ordinances of God without your proper errand.
4. From this subject learn that men may wait long on God in the ordinances of His grace before they meet with Jesus. The man who gets a saving sight of Christ, though not till the last day of the feast, though not till the time of the preaching of the last sermon, the presenting of the last prayer, the singing of the last praise, the pronouncing of the blessing–nay, though not till he be on the road to his habitation, he will nevertheless go on his way rejoicing.
5. Is there a broken-hearted believer, under painful apprehension, that though he has been seeking Jesus, he has not found Him, and now saying, in the bitterness of his soul, I must go on my way sorrowing? Godly sorrow is not only consistent, but is inseparably connected with this joy in the Lord (Isa 29:19). (John Jardine.)
Address after communion
Your condition is in several respects similar to that of this man, He had solemnly avouched the Lord to be his God: you, with equal solemnity, have this day done the same. He had just received one seal of the covenant of grace you, this day, have received the other. He had a long journey before him: ye also are travellers through this wilderness, toward the promised land of rest. In these circumstances I take occasion to address you with a twofold exhortation.
I. Arise and go forward. Many who mistake the nature of this ordinance are very anxious and busy for a few days in making a sort of formal preparation for it. Then their countenances are demure, and their conversation is precise, and their attendance upon the most protracted services of devotion indefatigable; and this they call religion, and trust in its merit to absolve them from all the dishonest, worldly, uncharitable, and ungodly practices of which they are guilty in the other periods of their time. But I trust that ye have not so learned Christ. Let your present attainments, instead of satisfying you, only incite your zeal and ambition to rise still higher in the excellencies of the Divine life. Do not flatter yourselves with the prospect of uninterrupted ease and unclouded enjoyment; but consider Him who endured such contradiction of sinners against Himself when at any time ye are weary or faint in your minds, and study to know Him in the power of His resurrection, and in the fellowship of His sufferings, being made conformable to His death. Exercise yourselves daily in mortifying the deeds of the body; in crucifying the flesh, with its affections and lusts; and in opposing your inclinations as often as they oppose your duty. Thus labouring to be examples of patience, meekness, contentment, and to come behind in no good thing to which you are called; go on in the strength of the Lord.
II. Rejoice as you go on.
1. If so be ye have tasted that the Lord is gracious, then rejoice that ye have passed from death to life, and that there is now no condemnation for them who are in Christ Jesus.
2. Rejoice that you are advanced to the dearest and most intimate relation to all the persons of the ever-blessed Godhead. By your new birth ye are become the sons of God, members of Christ, and temples for the Holy Ghost.
3. Rejoice that God has made with you an everlasting covenant, well ordered in all things and sure.
4. Rejoice that the life which is begun in you is an immortal principle that can never be extinguished.
5. Rejoice in the hope of the glory of God. Even amidst our most sublime delights we are conscious of a certain blank in our feelings which reminds us that this is not our rest; but in the presence of God there is fulness of joy, and at His right hand are pleasures for evermore. (R. Walker.)
Christian joy
How is it that so few are like this eunuch is a very solemn and practical question. Some easily dispose of it.
1. They tell us, we are not now in days of persecution, and that when God tries His saints, He stands by His saints with peculiar consolations. No doubt He does so; but the Word of God that is written, not for that day, but for all days, sets before us this truth–that gladness of heart is the very element of our dispensation.
2. Neither do they dispose of this matter who account for it by the sovereignty of God–alleging that God has so appointed it, and that therefore we must be contented without it. What Gods secret purposes are we know not; but what His Word is, we know–Rejoice in the Lord alway; and again I say, Rejoice. Note, then–
I. How the scripture describes the joy that is here spoken of. It is especially marked out as a fruit of the Spirit. If you turn to Philippians
1. it is described as the fruit of faith. Your furtherance and joy of faith. In Heb 3:1-19. rejoicing is said to be the fruit of hope. The rejoicing of the hope–that rejoicing that hope giveth. It is needful to lay some stress upon this description because some imagine of joy as if it were always some ecstatic state of mind. It is rather the highest exhibition of peace. High peace and low joy come so near to one another that it would be difficult to draw the line of distinction. But joy may still stop short of that which is ecstatic. A man may be joyful in the Lord, peacefully and quietly. And numbers imagine, too, that one who rejoices in the Lord is one who always rejoices in Him; as if there were no ebb and flow. But if this is a holy joy, it must be affected by sin; and you may be assured that that mans joy that is not affected by sin never came from God. It is the joy of a sailor that has faith for his cable and hope for his anchor, but he is in the midst of the stormy ocean, and continually does he stand exposed to all the changes of the storm, tempest, and the treacherous calm. It is the joy of a traveller through a wilderness, which he finds to be a wilderness, for it would show a want of sensibility (and a want of holy sense too) not to feel it so; but a man may have the keenest sense of the desolation of the wilderness, and yet realise this joy in his soul. It is the joy of a penitent; one who knows what is the element of a broken heart and contrite spirit; for where faith is repentance is, and they that have joy in believing know it to be the joy of a penitent spirit. It is the joy of a returning prodigal, and they who know the most of what this holy joy is can understand the most of what that state of mind is–Sorrowful, yet always rejoicing. There are many things said concerning this joy which I cannot touch on. I would only say, the stranger intermeddles not with it; it is a joy that is unspeakable, and full of glory. It is a union of opposites. The more a man rejoices after this sort, the lower he walks before God; the lower he walks before God, the more he ascends in holy desires after Him.
II. The inducements which are given us to go on our way rejoicing.
1. Gods command. I do not object to its being called a high privilege; but the highest point of all is Gods command, Rejoice in the Lord alway. Do not trifle with this Word of God. It may be one of the holiest precepts if the Holy Ghost should lay this upon your soul. And if it leads us into a serious inquiry wherefore it is not so, it shall be one of the most sanctifying inquiries both as it regards the causes that lead to it and the effects that follow from it.
2. The example of the family of God (1Th 1:6; Php 3:2).
3. The privileges of a believer. Does he look at God in the greatness of His perfections? All His perfections are the favour of God, the light of Gods countenance, the strength of Gods arm, the love of Gods heart, the hearing of Gods ear, and the omniscience of Gods mind (to say nothing of His justice, His holiness, His faithfulness), all surround His child day by day, night by night, from the beginning of the year to the end of the year. Do we look at the covenant? All that I can want is there; the pardon of my sin, the acceptance of my person, the sanctification of my soul, the help to strengthen me in my hours of need.
III. Some of those hindrances that prevent the child of God from going on his way rejoicing. I do not speak now of those who have no right to joy. Ah! there are some whose joy I should be glad to see turned into heaviness. And there are numbers of Gods children that cannot rejoice. They are living at an uncertainty with regard to their election to God. But with regard to those who do know something of what joy is, let me give you a word of caution that you lose it not. Beware of–
1. Unbelief. It is the great hindrance (Psa 77:1-20.). It led Asaph to write hard things, not only against himself, but against God.
2. Low views of Christ; In proportion as Christ sinks, everything sinks in you.
3. A hasty spirit in dark dispensations (Psa 116:1-19.).
4. Worldly entanglements.
5. An uneven walk. Indulged sin, indulged neglect, the tampering with sin upon the conscience will quite prevent the joy of a mans soul.
6. All selfishness in religion. (J. H. Evans, M. A.)
Christian joy
I. The source. He went on his way rejoicing, because of–
1. The great discovery he had now made. He had found a Redeemer–Him of whom Moses in the law and the prophets did write.
(1) As a man awakened to a sense of spiritual danger, he must have felt the need of a Saviour prior to this.
(2) As a proselyte to the Jewish faith, he must have been expecting the consolation of Israel; all the faithful longed for the coming one at this time. And nosy he discovers the deliverer in Jesus of Nazareth.
2. The great, change which he had now experienced. His mind was enlightened and his heart was changed. No thoughtful man could have reflected on what had now taken place within him without feeling grateful and happy. The joy of the bondman is great when delivered from the slavery of earth; but the joy of the emancipated is greater. We read of an ancient race who had been slaves for many years, and who were at last released; and when the great blessing of liberty was tasted by them they cried for several hours, Liberty! liberty! liberty! Some years ago we redeemed 800,000 of West Indian slaves, and we are told that when the night of their emancipation arrived the excitement among the poor slaves became most painful, and when the midnight hour came the shouts of gratitude and joy were utterly beyond description. The deliverance of the slave of sin is a greater source of joy still.
3. The clearer views he must have had of Gods nature, and the character of His dispensations. He was a worshipper of the living God before, but his views must have been very contracted in regard to the object and nature of worship. He confined his ideas of worship to one place far distant from his own home. He must have thought, too, that it was by becoming a proselyte to Judaism only he could be saved, salvation being of the Jews. But now his mind was expanded by Divine truth, and he has broader views of the Father of Spirits, and of the spirituality of his religion. The wilds of Gaza were now converted into a house of God, and the very gate of heaven.
4. The prospects of usefulness; the hope of doing good in his own country. Every good man is happy at this. Having tasted that the Lord is gracious, he is ever anxious to tell others of what God has done to his soul. When a true-hearted man has any good news to publish, he feels a burden resting on his soul and finds relief only when he accomplishes his mission. This is especially the feeling of a true Christian. Religion is expansive in its very nature. She seeketh not her own.
5. The glorious scenes opening before him in eternity. His views of futurity must have been unsatisfactory before he became a hearer of Philip. The heathen had but faint notions of a future life, and even among the Jews the idea of immortality was not clearly understood. Many of the saints of the Old Testament were all their life subject to bondage through fear of death. But now life and immortality were brought to light through the gospel, and the Ethiopian was filled with the hope of the glory of God.
II. The lessons. We find here–
1. A noble example of regular attendance on the means of grace, and the study of the Holy Scriptures.
2. That true happiness is connected only with true piety. Happiness is not found in wealth, honour, or worldly pleasure. This distinguished man possessed all these before his conversion; but till now he was not happy. Nor does true happiness consist in mere outward forms of worship, or mere profession of religion. The eunuch was a convert to the rites and ceremonies of the Jewish religion; yet never before this do we find him going on his way rejoicing from the great feasts. His soul was not satisfied with shadows. Now he finds the reality, and he finds joy and peace in believing. The path of duty is the path of safety, it is also the path of pleasure.
3. That the grand theme of the gospel ministry in all ages is Jesus and His Cross. (H. P. Bowen.)
Happiness and joy
Happiness, according to the original use of the term, is that which happens, or comes to one by a hap; i.e., by an outward befalling, or favourable condition. Some good is conceived, out of the soul, which comes to it as a happy visitation, stirring in the receiver a pleasant excitement. It is what money yields or will buy–dress, equipage, fashion, luxuries of the table; or it is settlement in life–independence, love, applause, admiration, honour, glory, or the more conventional and public benefits of rank, political standing, victory, power. All these stir a delight in the soul which is not of the soul, or its qualities, but from without. Hence they are looked upon as happening to the soul, and in that sense create happiness. But joy differs from this as being of the soul itself, originating in its quality. And this appears in the original form of the word, which instead of suggesting a hap, literally denotes a leap or spring. The Latin has exult, which literally means a leaping forth. The radical idea, then, of joy is this–that the soul is in such order and beautiful harmony, has such springs of life opened in its own blessed virtues, that it pours forth a sovereignty from within. The motion is outward not toward, as we conceive it to be in happiness. It is not the bliss of condition, but of character. The soul has a light in its own luminous centre, where God is, which gilds the darkest nights of external adversity–a music charming all the stormy discords of outward injury and pain into beats of rhythm and melodies of peace. (H. Bushnell, D. D.)
The joy of the first Christian experiences
What delight there is to us in first things! The first primrose pushing through the clods telling of winter gone, and summer on the way; the first view of the sea in its wondrous expanse of power; the first sense of peace that came through faith in Christ as a Saviour. A certain authoress who became very famous, speaks of the exquisite sense of delight she felt when she began her first literary work in the reviewing of books: the opening of the first parcel was as the bursting of a new world on her eyes. Dickens describes how he dropped his first published paper stealthily one evening at twilight, with fear and trembling, into a dark letter-box up a dark court in Fleet Street, and his agitation when it appeared in all the glory of print–on which occasion I walked down to Westminster Hall, and turned into it for half an hour, because my eyes were so dimmed with joy and pride that they could not bear the street, and were not fit to be seen there. (H. O. Mackey.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 36. 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A certain water; 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.
What doth hinder me to be baptized? Although it was not expressly 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
36. See, here iswatermore simply, “Behold water!” as if already hismind filled with light and his soul set free, he was eagerly lookingout for the first water in which he might seal his reception of thetruth and be enrolled among the visible disciples of the Lord Jesus.
what doth hinder me to bebaptized?Philip had probably told him that this was theordained sign and seal of discipleship, but the eunuch’s question waslikely the first proposal of its application in this case. (Ac8:37 is wanting in the principal manuscripts and most venerableversions of the New Testament. It seems to have been added from theformularies for baptism which came into current use).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And as they went on their way,…. In the road from Jerusalem to Gaza; Philip preaching, and the eunuch hearing, and conversing in a religious and spiritual way together; and Beza says in one exemplar it is added, “conferring one with another”; about the person and office of Christ, the doctrines of the Gospel, and the ordinances of it; as appears by what follows, both by the eunuch’s request to be admitted to baptism, and his confession of faith:
they came unto a certain water; which some say was at Bethhoron, in the tribe of Judah or Benjamin; and others think it was the river Eleutherus; the former is more likely; concerning which Jerom f gives this account:
“Bethzur in the tribe of Judah, or Benjamin, and now called Bethhoron, is a village as we go from Aella (or Jerusalem) to Hebron, twenty miles from it; near which is a fountain, springing up at the bottom of a mountain, and is swallowed up in the same ground in which it is produced; and the Acts of the Apostles relate, that the eunuch of queen Candace was baptized here by Philip.”
This place was about two miles from Hebron; since that, according to the same writer g, was twenty two miles from Jerusalem. Borchardus h seems to place it further off from Hebron:
“from Hebron are three “leucas”, or six miles, northward, declining a little to the west, to Nehel Escol, that is, “the brook of the cluster”, from whence the spies carried the cluster of grapes; to the left of this valley, for the space of a mile, or half a leuca, runs a river, in which Philip baptized the, eunuch of queen Candace, not far from Sicelech.”
And, according to Jerom i, Escol lay in the way from Bethzur to Hebron. This account of the historian sets aside that weak piece of criticism on Ac# 8:38 used by some persons; as if when Philip and the eunuch went down into the water, no more is meant, than that they went to the water side, or descended to the bank and brink of the river; seeing, here it is said, they came to a certain place of water; they came to the river itself, or the river side, and after this went down into it.
And the eunuch said, see here is water, what doth hinder me to be baptized? This question shows, that he had some knowledge of the ordinance of baptism, which he had received from the ministry and conversation of Philip; and that he had some desire after it, as regenerate persons have, after divine things, after Christ, his word, and ordinances; and that he was willing to take the first opportunity of submitting to it, but was jealous lest he should not be qualified for it; and therefore modestly proposes the affair to Philip, and desires to be examined and judged by him: and it also suggests, that there are some things which might be a just bar to this ordinance, as want of grace, and a disorderly life and conversation, which were the hindrances to the Pharisees and Sadducees, who came to John’s baptism; and these are sufficient ones, even though persons may be born in a Christian land, and of believing parents, and have had a good education; yea, though they may have much notional light and speculative knowledge: but where the good work of grace is begun, and when a soul is spiritually enlightened, and has evangelical repentance for sin, and true faith in Christ, and sincere love to him, nothing should hinder: not any thing on his side; not a sense of his own unworthiness, which will never be otherwise, but rather increase; nor the corruptions of his heart and nature, which will always remain, as long as he is in the body; nor fears of falling away, since there cannot be more danger after baptism than before, and Christ is the same who is always able to keep from it; nor the reproaches of the world, which should be esteemed above riches; and more especially, since to be ashamed of Christ, his word, or ordinances, is highly resented by him; nor the opposition of relations and friends, who, though they are to be regarded and listened to in civil matters, yet should have no sway in religious ones to move from the cause of Christ; nor any difficulty in the ordinance itself, since it is but water baptism, and not a bloody one, such as Christ was baptized with, and some of his followers have been called unto: nor should anything hinder on the side of the administrator, when the above is the case; as not being circumcised, but Gentiles, as in the times of the apostles, Ac 10:47 so not the former life and conversation of the person, though it has been ever so wicked, as the instances of the crucifiers of Christ, of the jailor, of Saul the persecutor, and many of the Corinthians, show; nor the weakness of grace; the day of small things is not to be despised, nor a bruised reed to be broken, or smoking flax to be quenched: agreeably to this the Ethiopic version renders it, “who doth hinder”, &c.
f De locis Hebraicis, fol. 89. 6. g Ib. fol. 87. E. h Decscript. Terrae Sanct. c. 9. i Epitaph. Paulae, fol, 59. 6. H.
Fuente: John Gill’s Exposition of the Entire Bible
What doth hinder me to be baptized? ( ?). Evidently Philip had said something about baptism following faith and conversion. Verse 37 is not a genuine part of Acts, a western addition. Later baptismal liturgies had it.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And as they went on their way,” (hos de eporeuonto kata ten hodon) “Then as they (Philip and the eunuch) were conversing, going along the road, way, or not too clear a path in the desert,” as the eunuch received light and conviction regarding his need of Jesus as Savior, Luk 19:10; Joh 6:37.
2) “They came unto a certain water:” (elthon epi ti hudor) “They came upon a certain water,” watering place, or oasis in the desert or desolate place toward Gaza, a place with sufficient water for a baptism by immersion or burial, Rom 6:4; Col 2:12; Mat 28:19-20.
3) “And the eunuch said,” (kai phesin ho eunuchos) “And the eunuch says (inquires of Philip),” who had preached to him Jesus, Act 8:35, from his baptismal revelation of Himself, Mat 3:15-17, to His death, resurrection, and ascension, Act 1:8-11; 1Co 15:1-4.
4) “See, here is water;” (idou hudor) “Behold a water, a watering place;” Do you recognize what that is, he inquires, or asserts, just suitable for the eunuch’s baptism, as he felt he had need to be baptized of Philip, as Jesus did of John, Mat 3:13-14; Joh 14:15; Joh 15:14; Mat 28:18-20.
5) “What doth hinder me to be baptized?” (ti koluei me baptisthenai) “What prevents (or holds back) me to be baptized?” or what hinders, stands as an obstacle, to keep me from being a baptized person? Nothing keeps me from being baptized, does it? Philip was to advise him. The believing, trusting, new creature, new-born in Christ, is a Bible candidate for baptism and church membership – -none other person is, 1Jn 5:11; Joh 4:1; Act 10:47.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
(36) They came unto a certain water.Men have naturally endeavoured to identify the locality. In the time of Jerome, probably in that of Eusebius (de loc.), it was fixed at Bethsura, the Bethzur of 2Ch. 11:7), about twenty miles from Jerusalem, and two from Hebron. A fountain, now known as Ain-Edh-Dhirweh rises near the town, which retains the old name in the slightly altered form of Beit-Sur. On the other hand, Robinson is inclined to find the spring in the Wady-el-Hasey, between Eleutheropolis and Gaza, not far from the old sites of Lachish and Eglon. This agrees better with the mention of Gaza and with the epithet desert as attached to the way.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And as they went on the way, they came to a certain water, and the eunuch says, “Look, here is water. What hinders me from being baptised?’
The eunuch accepts Philip’s explanation, given by the power of the Spirit, as convincing and seeing an abundant spring of water with its surrounding pond he asks why, in that case, he might not baptised. Philip’s explanation would have included reference to baptism.
A later copier, seized with the idea of the need at baptism for a confession of faith, or possibly finding a marginal note to that effect which he felt must be a part of the text, adds here, ‘and Philip said, “If you believe with all your heart you may”, and he answered and said, “I believe that Jesus Christ is the Son of God”.’ (Compare Act 9:20; 1Jn 4:15; 1Jn 5:5). The words are undoubtedly an addition but the intent is right. Philip would hardly have baptised the eunuch without being convinced of the genuineness of his faith.
Fuente: Commentary Series on the Bible by Peter Pett
Act 8:36. They came unto a certain water: , a certain water, seems to be of diminutive signification, and to intimate, that it was not water of any depth: and Jerome, Sandys, and other travellers, speak of it as a certain spring or fountain, that rises at the foot of a mountain in the tribe of Judah or Benjamin, whose waters are sucked in by the same ground that produces them; and they report that this was the place where the eunuch was baptized by Philip. See Hieron. de Locis Hebr. page 41 and Sandys’ Travels, lib. 2: pag. 142.
Fuente: Commentary on the Holy Bible by Thomas Coke
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?
Ver. 36. What doth hinder ] He stood not upon the reproach of Christian religion, what the courtiers at home would censure of him. He would hardly suffer death for Christ that cannot suffer little breath for him.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
36. ] In the scholia to Jerome’s Epitaph of Paula (not in Jerome himself) on the words, ‘A Bethsur venit,’ we have, ‘hc tate Hieronymi vocabatur Bethsura: vicus est in tribu Juda, obvius vigesimo lapide euntibus ab Hierosolyma Chebron. Juxta hunc fons est ad radices montis ebulliens, qui ab eadem in qua gignitur humo sorbetur. In hoc fonte putant eunuchum Candacis Regin baptizatum fuisse.’ Jerome’s own words (Ep. 108 (27) ad Eustochium, 11, p. 700) are: ‘cpit per viam veterem pergere qu ducit Gazam et tacita secum volvere, quomodo Eunuchus thiops, gentium populos prfigurans, mutaverit pellem suam, et dum vetus relegit instrumentum fontem reperit Evangelii. Atque inde ad dexteram transit. A Bethsur venit Escol’ where no reference is made to the tradition, save what may be inferred from the mention of Bethsur. Eusebius also ( ) states it to be twenty miles south of Jerusalem in the direction of Hebron: and so it is set down in the Jerus. Itin. and the Peutinger Tab. (Howson’s map.) Pocock found there a fountain built over, and a village called Betur on the left. Fabri describes the fountain as the head of a considerable brook, and found near it the ruins of a Christian church. There is no improbability in the tradition except that, even supposing a way going across from Hebron straight to Gaza to be called , this would not be on that portion of it, but on the high road (Winer, Realw.).
. . . ] There is no reason for supposing Philip to have preached to him the necessity of baptism: his own acquaintance with Jewish practices, and perhaps his knowledge of the progress of the new faith in Jerusalem, would account for the proposition.
[ 37. ] The authorities against this verse are too strong to permit its insertion. It appears to have been one of those remarkable additions to the text of the Acts, common in D (which is here deficient) and its cognates: few of which, however, have found their way into the received text. This was made very early, as Irenus has it. The manuscripts which contain it vary exceedingly: another strong mark of spuriousness in a disputed passage. See var. readd. Wordsw. retains it, citing Bornemann as doing the same; but it is Bornemann’s principle that all these insertions of D and its cognates formed part of the original text: so that his authority goes for nothing. Wordsw. also states that it is found in the codex amiatinus of the vulgate, which it is not , except as a correction a secunda manu.]
Fuente: Henry Alford’s Greek Testament
Act 8:36 . : “intus fides , foris aqua prsto erat” Bengel. According to Jerome ( Epist. , ciii.) and Eusebius ( ), the site of the baptism was placed at Bethsura (Bethzur, Jos 15:28 , 2Ch 11:17 , Neh 3:16 , etc.), about twenty miles from Jerusalem, and two from Hebron. Robinson ( Biblical Researches , ii., 749) thinks that the place is more probably to be found on the road between Eleutheropolis (Beit Jibrin) and Gaza, whilst Professor G. A. Smith (see above on Act 8:26 ) considers that the fact that Philip was found immediately after at Azotus suggests that the meeting and baptism took place, not where tradition has placed them, among the hills of Juda, but on the Philistine plain ( Hist. Geog. of the Holy Land , pp. 186, 240). But as he finds it impossible to apply the epithet “desert” to any route from Jerusalem to Gaza, whether that by Beit Jibrin, or the longer one by Hebron, he does not hesitate to apply the epithet to Gaza itself, and as the meeting (according to his view) took place in its neighbourhood, the town would naturally be mentioned. Gaza and Azotus, Act 8:40 , are the only two Philistine towns named in the N. T. ; “mark the eager desire, mark the exact knowledge see again his modesty; he does not say Baptise me, neither does he hold his peace, but he utters somewhat betwixt strong desire and reverent fear” Chrys., Hom. , xix.
Fuente: The Expositors Greek Testament by Robertson
On = down. Greek. kata. App-104.
See = Behold. Greek. idou. App-133.
Fuente: Companion Bible Notes, Appendices and Graphics
36. ] In the scholia to Jeromes Epitaph of Paula (not in Jerome himself) on the words, A Bethsur venit, we have, hc tate Hieronymi vocabatur Bethsura: vicus est in tribu Juda, obvius vigesimo lapide euntibus ab Hierosolyma Chebron. Juxta hunc fons est ad radices montis ebulliens, qui ab eadem in qua gignitur humo sorbetur. In hoc fonte putant eunuchum Candacis Regin baptizatum fuisse. Jeromes own words (Ep. 108 (27) ad Eustochium, 11, p. 700) are: cpit per viam veterem pergere qu ducit Gazam et tacita secum volvere, quomodo Eunuchus thiops, gentium populos prfigurans, mutaverit pellem suam, et dum vetus relegit instrumentum fontem reperit Evangelii. Atque inde ad dexteram transit. A Bethsur venit Escol where no reference is made to the tradition, save what may be inferred from the mention of Bethsur. Eusebius also ( ) states it to be twenty miles south of Jerusalem in the direction of Hebron: and so it is set down in the Jerus. Itin. and the Peutinger Tab. (Howsons map.) Pocock found there a fountain built over, and a village called Betur on the left. Fabri describes the fountain as the head of a considerable brook, and found near it the ruins of a Christian church. There is no improbability in the tradition except that, even supposing a way going across from Hebron straight to Gaza to be called , this would not be on that portion of it, but on the high road (Winer, Realw.).
. . .] There is no reason for supposing Philip to have preached to him the necessity of baptism: his own acquaintance with Jewish practices, and perhaps his knowledge of the progress of the new faith in Jerusalem, would account for the proposition.
[37.] The authorities against this verse are too strong to permit its insertion. It appears to have been one of those remarkable additions to the text of the Acts, common in D (which is here deficient) and its cognates: few of which, however, have found their way into the received text. This was made very early, as Irenus has it. The manuscripts which contain it vary exceedingly: another strong mark of spuriousness in a disputed passage. See var. readd. Wordsw. retains it, citing Bornemann as doing the same; but it is Bornemanns principle that all these insertions of D and its cognates formed part of the original text: so that his authority goes for nothing. Wordsw. also states that it is found in the codex amiatinus of the vulgate, which it is not, except as a correction a secunda manu.]
Fuente: The Greek Testament
Act 8:36. , along the way) Even the circumstances of ones journey are divinely guided. The kingdom of GOD adapts itself to external circumstances without force: as air yields to all bodies, and yet permeates all things: ch. Act 13:5; Act 13:14, Act 16:13, Act 17:2; Act 17:17, Act 21:3.- , what doth hinder) He was prepared and eager to submit himself to whatever even yet remained to be done. Faith within, and water without, were ready (were here).-, to be baptized) Therefore he had heard from Philip as to baptism. It is probable that the Eunuch had been circumcised; for Philip presented himself to him: whereas Cornelius [who was uncircumcised] had to send for Peter. Peter at the beginning hesitated, ch. Act 10:14; but Philip did not hesitate. At least the proceeding with the Eunuch at that time was secret. For it is in the case of Cornelius that the beginning of the call of the Gentiles is fixed.
Fuente: Gnomon of the New Testament
See: Act 10:47, Eze 36:25, Joh 3:5, Joh 3:23, Tit 3:5, Tit 3:6, 1Jo 5:6
Reciprocal: Mat 28:19 – baptizing Mar 16:16 – is Act 2:38 – be Gal 3:27 – as many Heb 6:2 – the doctrine
Fuente: The Treasury of Scripture Knowledge
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Act 8:36. The Old Testament says nothing about baptism, hence the eunuch could have learned about it only from Philip. This proves beyond any question that to preach Jesus means to tell of His requirements, including baptism in water. Certain is from TIS which Thayer defines, “a certain, a certain one.” Water is from HUDOR, and the definitions of Thayer and Robinson agree, but the latter is fuller at this passage which is, “A stream, river.” Hence a certain water means a permanent body of water, and one large enough for two men to enter. (See verses 38, 39.) The only material element necessary for baptism being present, the eunuch wished to know if he might be baptized.
Fuente: Combined Bible Commentary
Act 8:36. A certain water. Eusebius and Jerome point out as the scene of this baptism a fountain near Beth-sur, now a village, Beth-coron, not far from Hebron, some twenty miles south of Jerusalem.
See, here is water; what doth hinder me to be baptized? A proof, says Wordsworth, that Philip, in preaching Jesus, had preached the necessity of baptism (so Aug.). By the expression, Philip preached to him Jesus, St. Luke implies that Philip preached not only what is to be believed concerning Christ, but what is to be done by those who are joined to the unity of the body of Christ, and so preached to him the main points of Christian faith and duty.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Expository Notes with Practical Observations on the New Testament
Act 8:36-37. And as they went on their way Discoursing together of the person and sufferings of Christ, and of the method of salvation by him; they came to a certain water For even the circumstances of the journey were under the direction of God; and the eunuch, having learned what was the rite of initiation which the great Prophet and Sovereign of the church had appointed, and being willing to embrace the first opportunity that Providence offered of making a surrender of himself to Christ, and of being received into the number of his people; said, Here is water; what doth hinder me to be baptized? Why should I not, from this hour, become one of the Christian community? Probably he had been circumcised; otherwise Cornelius would not have been the first-fruits of the Gentiles. Observe, reader, in the solemn dedicating of ourselves to God, it is good to make haste, and not delay, for the present time is the best time. Thus the psalmist, I made haste and delayed not to keep thy commandments, Psa 119:60; and thus the eunuch here: he feared lest the good affections now working in him should abate; and therefore was desirous immediately to bind his soul with the baptismal bonds unto the Lord, that he might bring the matter to a good issue. And Philip said, 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; if thou not only assentest to the gospel truths in thy understanding, but embracest gospel blessings in thy affections, and consentest in thy will to obey the gospel precepts; if thou indeed believest with thy heart unto righteousness, thou art by that faith united to Christ, and mayest, by baptism, be joined to his church. And he answered, I believe that Jesus Christ Whom thou hast now been preaching to me; is the Son of God And the promised Messiah, who was to be sent into the world for the salvation of lost sinners. He was before a worshipper of the true God, so that all he had now to do, in order to be a true Christian, was thus to receive Christ Jesus the Lord. In many ancient copies and versions this verse is omitted; (see Dr. Mill on the place.) Nevertheless, says Beza,
God forbid I should think it ought to be expunged, since it contains such a confession of faith as in the apostolic times was required of the adult, in order to their being admitted to baptism. Allowing it to be genuine, it fully proves that Philip had opened to the eunuch the doctrine of Christs divinity; and indeed, if he had not done it, he must have given him a very imperfect account of the gospel.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
36. “And as they went along the road, they came to certain water. And the eunuch said, What hinders me to be immersed?” The appearance of the water to which they had come suggested this question, but it could not have been done so unless the eunuch had been taught something concerning immersion as a religious ordinance. But he had enjoyed no opportunity for instruction on this subject, except through the teaching of Philip. Had Philip, then, preached him a sermon on immersion? No. Luke says Philip “preached to him Jesus.” How, then, had he, while hearing Jesus preached, obtained instruction in reference to immersion? There is only one answer to this question. It is, that to preach Jesus, after the apostolic method, involves full instruction upon the subject of immersion. The prejudice, therefore, which exists at the present day against frequent introduction of this subject in discourses addressed to sinners, is altogether unscriptural; and those only preach Jesus correctly who give to it the same prominence which belongs to it in apostolic discourses. It was a part of Peter’s sermon on Pentecost, of Philip’s preaching to the Samaritans, and of his present discourse to the Ethiopian; and we will yet see, in the course of this commentary, that it always occupied a place in the preaching of inspired men on such occasions. Indeed, it would be impossible to preach Jesus fully without it. For the beginning of the gospel, historically, according to Mark, is the immersion of John, to which Jesus submitted, and near the conclusion of it is the commission given in the last words of Jesus on earth, commanding every believer to be immersed. Thus he who preaches Jesus has immersion in the beginning and in the end of his sermon.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 36
See, here is water; more simply, “Behold water!” As if already, his mind filled with light and his soul set free, he was eagerly looking out for the first water in which he might seal his reception of the truth, and be enrolled among the visible disciples of the Lord Jesus,–What doth hinder me to be baptized? Philip had probably told him that this was the ordained sign and seal of discipleship.
Fuente: Abbott’s Illustrated New Testament
The road on which this conversation took place crossed several stream beds that empty water from the higher elevations into the Mediterranean Sea during the wetter months. Even though the land generally was desert, water was not entirely absent at some times of the year. The Ethiopian may have already known about water baptism since he had an interest in Judaism. The Jews required water baptism of Gentile converts. Philip may have instructed him further on the importance of baptism (cf. Act 2:38; Act 8:12). In any case the official was eager to submit to it. The Jews did not baptize physical eunuchs and take them in as proselytes of Judaism (Deu 23:1). If he was a physical eunuch, perhaps this is why the official asked if there was some reason he could not undergo baptism as a Christian.
Obviously there was enough water for Philip to immerse the Ethiopian, the normal method of baptism in Judaism and early Christianity. Some interpreters have argued, however, that the two men may have stood in the water while Philip poured water over or sprinkled the Ethiopian. This is a possible but, I think, it is improbable. The normal meaning of the Greek word baptizo (to baptize) is to immerse, and this was the common custom. The Ethiopian official testified to his faith in Jesus as the Messiah by submitting to water baptism (cf. Act 2:38; Act 8:12).