Atos 8:35

DISCOURSE: 1760
PHILIP AND THE EUNUCH

Atos 8:35. Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus.

IF God have designs of love and mercy towards any person, he will be at no loss for means whereby to accomplish them. We can have no doubt but that the Ethiopian Eunuch was chosen, like the Apostle Paul, even from his mother’s womb; yet had he left Jerusalem, where all the Apostles were assembled, without obtaining any knowledge of Christ Jesus. Moreover, he was now going to his own country, where the light of the Gospel had never shone, and where he seemed to be altogether beyond its reach. But God, by an angel, ordered Philip to go into the desert, through which the Eunuch was travelling; and then, by his Spirit, directed him to join himself to his carriage; that so he might communicate to him the knowledge he stood in need of, and lead him to the enjoyment of everlasting life.
The Eunuch was reading an interesting portion of Scripture, which he did not understand: and Philip, at his request, went up into the chariot with him, and expounded it to him.
The points to which we would draw your attention are,

I. The passage expounded—

[This is one of the most important passages in all the prophetic writings. The prophets indeed all speak of Christ in some measure; but Isaiah more than any other; insomuch that he has been called, The Evangelical Prophet: but of all his writings, there is not any other part so full, so plain, so rich as this: it might be rather taken for a history of past events, than a prophecy of things to come; so minute and circumstantial is it, in all that relates to the person, character, and office of Jesus Christ.
The precise words which the Eunuch was reading, are a part of a discourse or prophecy beginning at the 13th verse of the 52d chapter of Isaiah, and extending to the close of the 53d chapter. Some difficulty in the explanation of them arises from a difference between the Hebrew copies, and the Septuagint translation, from which the words were quoted: though in fact the sense in both is nearly the same; namely, that the person there spoken of was treated with the utmost injustice; that no one would offer a single word in his defence; and that he was cut off as a malefactor. The main difficulty in the Eunuch’s mind was, to ascertain “of whom the prophet spake; whether of himself, or of some other person:” and this is a difficulty which the modern Jews are unable to surmount. The ancient Jews admitted, that the whole discourse related to the Messiah: but since the Messiah has come and fulfilled that prophecy, the Jews interpret it as referring to their nation, who were punished for their offences. But the most superficial reader will see in a moment the absurdity of such an interpretation: for we are told again and again, that the person who suffered, suffered for the sins of others, and not for his own; and that “by his stripes the people of God were healed.” So plain is the prophet’s whole discourse, that nothing but the most inveterate prejudice can prevent any man from seeing its accomplishment in Jesus Christ: and we trust, that, at a future period, it will be the principal source of conviction to the whole Jewish nation, and make them, as it did the Eunuch in his own country, instrumental to the salvation of the heathen world.]
Such is the passage which Philip undertook to explain. Let us next consider,

II.

The exposition given—

[“He began at the same Scripture, and preached unto him Jesus.” Of course he would explain the terms, and shew the perfect accomplishment of them in Jesus, together with the impossibility of referring them to any other person. This was the method which Peter adopted on the day of Pentecost, when he shewed that David’s prophecy relative to the resurrection of Christ could not be interpreted of David himself, but was actually fulfilled in Christ [Note: Atos 2:25.]. Now this passage would afford him a fair opportunity of declaring every thing relating to Christ, as far as the time would admit, and the occasion required. The person of Christ, as God’s Son and “Servant [Note: Isaías 52:13; Isaías 53:11.];” his unparalleled sufferings [Note: Isaías 52:14; Isaías 53:3.]; the vicarious nature of those sufferings [Note: Isaías 53:4.]; (seeing that he had no sin of his own, but suffered under the load of our sins [Note: Isaías 53:9.];) his resurrection to a new and heavenly life [Note: Isaías 53:12.]; his prevailing intercession for us at the right hand of God [Note: Isaías 53:12.]; and all the victories of his grace in the conversion and salvation of a ruined world [Note: Isaías 53:10.]: and lastly, the certainty of salvation to all who should know, and believe on him [Note: Isaías 53:1; Isaías 53:11.]: these, and many other glorious truths, he would have occasion to open to him, as lying on the very surface of the prophecy he was contemplating: and these truths well understood, and received into the heart as the ground of our hopes before God, are sufficient for every end and purpose of man’s salvation. What can be added to them to relieve a doubting mind? In the atonement and intercession of Christ there is all that is necessary to satisfy an offended God, and consequently to satisfy and heal a wounded conscience. What can be added to stimulate us to holy obedience? If the wonders of redeeming love will not operate effectually on our hearts, nothing will; we must be “past feeling,” “given over to a reprobate mind.”

“From this passage then we would preach Jesus unto you.” O contemplate what he has done and suffered for you! — — — think also of what he is yet doing for you in heaven — — — and let him now “see of the travail of his soul, and be satisfied” in the conversion and salvation of your souls — — —]
The excellence of his instructions may be judged of by,

III.

The effect produced—

[The Eunuch’s eyes were opened, and he saw “that Jesus was the Christ, the Son of God.” Instantly therefore did he determine to surrender up himself to him as a faithful follower and servant: and, understanding that baptism was the rite whereby he must be admitted into covenant with him, he desired to have that rite administered to him without delay: which desire Philip hesitated not to comply with, as soon as he was convinced that his views of Christ were such as qualified him for admission into the Christian Church.
Who must not admire the decision of character here manifested. The situation of the Eunuch, as a leading person in a great empire, might seem to have justified his deterring such a step, till he had viewed it in all its bearings, and formed his judgment upon the maturest consideration. But his mind and conscience were convinced; and he would not give opportunity to Satan to get advantage over him: he therefore “conferred not with flesh and blood,” but gave himself up instantly and unreservedly to God.
Alter he was baptized, and Philip was in a miraculous manner separated from him, “he went on his way rejoicing.” And well might he rejoice in having found such a Saviour, and in all the rich communications of grace and peace which were now imparted to his soul — — —]

Such being the effect of this blessed interview, let us learn,
1.

To improve our leisure in reading the Holy Scriptures—

[The Eunuch, though so great a man, thought it not unworthy of him to study the word of God; nor, though occupied with the affairs of a kingdom, did he plead a pressure of business for the neglect of it: nor, though he found it beyond the reach of his understanding, did he cast it away as unintelligible: but regarding it as inspired of God, he searched into it with humility and diligence. Let us then follow his example: let us not plead, that it is the proper study of ministers only, or that we have not time to study it, or ability to understand it; but let us account it our delight to meditate on the word, on the Sabbath-day especially, and at all other times, whenever the necessary business of our respective callings will admit of it — — —]

2. To avail ourselves of every opportunity of instruction—

[Philip probably appeared but in a humble garb, such as befitted his employment, and the persecuted state of the Church at that time: but the Eunuch did not disdain to ask instruction from him, or to invite him up into his chariot for the purpose of obtaining it. He wisely judged, that they are the best instructors who are themselves taught of God: and, conceiving that Philip was better acquainted with the Scripture than himself, he gladly availed himself of the opportunity which his presence afforded him. Let us in like manner seek, whether from men or books, all possible information concerning the will of God: and let us remember, that, as the Eunuch had gained no saving knowledge at Jerusalem, where all the Apostles were, yet found it in the desert, so may we be guided into all truth by the instrumentality of persons from whom we might least expect so rich a boon. “God will divide to every man severally as he will,” and by whom he will.]

3. To follow the convictions of our own conscience—

[As soon as the Eunuch saw the path of duty, he followed it. He had before, from heathenism become a Jew; and now, from being a Jew, he embraced Christianity. Now he might well have suspected that all the courtiers in his own country would accuse him of unpardonable weakness and versatility: but he regarded not the judgment of man: he desired and determined to approve himself to the heart-searching God: and it was in consequence of this that he went on his way rejoicing. If he had halted in his mind, or indulged the fear of man, he would not have been favoured with those sublime and heavenly joys: but “those who faithfully serve God, God will honour.” Let us then, like Caleb and Joshua, “follow the Lord fully:” if we stand alone, like Elijah, let us not be ashamed; but whatever God requires us to do, let us do it instantly and without reserve.]