Acts 8:36-39 And as they went on their way, they came to a certain water: and the eunuch said, See, here is water… 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 Christ's 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 (2 Kings 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. s baptism, he and , 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 body's consecration, and the noble uses it may serve (Romans 12:1). Let us, then, conform our view to Paul's. 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 minister's 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 convert's ecstasy was so great that he did not notice Philip's 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 convert's 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 (ver. 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.) Parallel Verses KJV: 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? |
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