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STUDIES IN THE ACTS OF THE APOSTLES

—INTERNATIONAL S.S. LESSONS—

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR READERS WHO ATTEND BIBLE CLASSES, WHERE THESE LESSONS ARE USED; THAT THEY MAY BE ENABLED TO LEAD OTHERS INTO THE FULNESS OF THE GOSPEL. PUBLISHED IN ADVANCE, AT THE REQUEST OF FOREIGN READERS.

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PHILIP AND THE ETHIOPIAN

LESSON XI., SEPT. 11, ACTS 8:26-40

Golden Text—”He that believeth on the Son hath everlasting life.”—John 3:36

In this lesson we have a beautiful illustration of God’s supervision of his own work—a supervision which has been exercised throughout the entire age, and which the faithful of today, as well as of the past, may take comfort in considering. The great plan, both for the salvation of the world and for the selection of the Church as Christ’s joint-heirs, is his work; and therefore in its minutest particulars and in its widest scope we see the evidences of his wisdom and grace. Mark in this lesson the special direction and leading of his servant Philip, and the careful providence over a sincere inquirer after truth, the Ethiopian eunuch.

VERSE 26 shows that an angel was sent so to direct Philip’s course that he might come in contact with one who was an earnest inquirer after the truth. And Philip promptly followed the angel’s leading, though it took him away from a seemingly prosperous work, where the multitudes heard him gladly, to preach the gospel in the wilderness to a single individual. Just how the angel of the Lord conveyed his message to Philip is not stated, but possibly it was by a vision or a dream.

VERSES 27,28 show with what care this man was seeking the truth. He had traveled alone a long distance at considerable expense in order to join in the worship of God at Jerusalem, and now, on his way homeward, he was carefully pondering the words of the Prophet.

VERSES 29,30. As he journeyed through the desert and observed the stranger slowly riding in his chariot and reading, Philip was prompted by the spirit of God, which filled him with zeal in his service, to run and overtake him, and, when drawing near, he heard him read from the Prophet Isaiah, and inquired, saying, “Understandest thou what thou readest?”

VERSE 31. The stranger replied, “How can I, except some man should guide me?” and he invited him to sit with him in his chariot.

Here we have another evidence that the eunuch was one of “the meek,” whom alone the Lord has taught us to make special effort to reach with the truth, and who alone are hungering and thirsting for it. The same spirit of meekness that led the eunuch to desire a knowledge of God’s Word—the heavenly wisdom—

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prompted him also to confess his ignorance of the meaning when asked. Had he been proud he would have resented such a question, and answered either that he did understand it, or else that what he, a man of wealth and education, could not understand he need not expect to have explained by anyone of Philip’s appearance and social standing.

But, on the contrary, having a meek and teachable spirit, the bare hint of Philip’s words was sufficient. He was anxious to learn the truth anywhere and from any person, and invited the humble looking teacher into his carriage to teach him. And we are safe in supposing that the great Shepherd is always on the lookout for such truth-hungry sheep—to feed them meat in due season—now as well as then; and whenever special providences are necessary in order to reach such they will be exercised.

Another lesson here taught is respecting God’s methods. Many believe and teach that God by impressions on the mind teaches the truth-seeker without the written Word—the Bible; others that God teaches by impressions, illuminating the Bible to each student individually. But this lesson, agreeing with all the teachings of the Scriptures on the subject, shows God’s usual method: he uses his inspired Word as the text, and sends his specially qualified representatives to expound it, as it becomes due to be understood.

VERSES 32,33. The hand of divine providence is here again manifested in the choice of the Scripture reading so that Philip might begin his teaching at the very foundation principle of the doctrine of Christ—how that Christ died for our sins according to the Scriptures.

VERSES 34,35. “And the eunuch answered Philip, and said, I pray thee of whom speaketh the Prophet this? of himself or some other man? Then Philip opened his mouth and began at the same Scripture and preached unto him Jesus,” showing how his sacrifice was the propitiation for the sins of the whole world, and how in deep and voluntary humiliation on account of our sins, his judgment—his right to life—was taken away; how that because he took the sinner’s place as a substitute he was counted as a sinner, worthy of death, although he had no sin. “And who,” says the Prophet, “shall declare his generation? for his life is taken from the earth?” The question is a suggestive one, and one which Philip was probably able to explain. The underlying thought is that though in the dawn and vigor of his manhood he was cut off from life without any posterity to perpetuate his name, yet he is to have a numerous posterity; for God would raise him from the dead and he should be, as elsewhere stated (Isa. 9:6), “a mighty God, an everlasting Father, a Prince of peace.”

VERSES 36,38 show that the teaching of Philip must have been very comprehensive: he had evidently progressed from the foundation doctrine of justification (by faith in Christ the Redeemer) to the doctrines of the resurrection and the restitution of all things and then to the special privilege of the fully consecrated during the Gospel age, of becoming joint-heirs with Christ and in due time sharing his crown, if now they are willing to bear his cross. This seems evident from the fact that the man was anxious to be baptized at once in this faith—another evidence, too, of his prompt acquiescence in the will of God, and his desire to be in fullest accord and co-operation with him.

VERSE 37, though true in sentiment, does not seem to be a part of the original text, as it does not occur in any of the three oldest and most reliable Greek manuscripts—the Sinaitic, the Vatican and the Alexandrian. See foot notes of the Tischendorf New Testament, which gives all the variations of these oldest MSS. from the common English version.

VERSES 39,40. Just how the Spirit of God caught away Philip is not stated: it was evidently a miraculous transportation which Philip himself did not understand, and probably did not realize until he found himself at Azotus, where, and thence on his way to Caesarea, he made use of numerous opportunities to preach the Word. Doubtless Philip, as well as the Ethiopian, went on his way rejoicing.

What cause for rejoicing both had—the one in the blessed new-found hope in the Gospel, the other in the additional joy of being recognized of God as a chosen vessel to bear his name to one of his beloved children. May we also have many such occasions for rejoicing in God and in his power and providences manifested toward and in and through us. Praise his dear name for many such favors in the past.

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— August 15, 1892 —