Page:An Exposition of the Old and New Testament (1828) vol 6.djvu/91

Rh upon it; yet the grace of God pursues him, overtakes him in the desert, and there overcomes him. Thus God is often found of those that sought him not, Isa. 65. 1. Philip has this order, not by an angel, as before, but by the Spirit whispering it in his ear, (v. 29.) "Go near, and join thyself to this chariot; go near as that the gentleman may take notice of thee." We should study to do good to those we light in company with upon the road: thus the lips of the righteous may feed many. We should not be so shy of all strangers as some affect to be. Those we know nothing else, we know this of, that they have souls.

2. He finds him reading in his Bible, as he sat in his chariot; (v. 28.) He ran to him, and heard him read; he read out, for the benefit of those that were with him, v. 30. He not only relieved the tediousness of the journey, but redeemed time by reading, not philosophy, history, or politics, much less a romance, or a play, but the scriptures, the book of Esaias; that book Christ read in, (Luke 4. 17.) and the eunuch here, which should recommend it particularly to our reading. Perhaps the eunuch was now reading oyer again those portions of scripture which he had heard read and expounded at Jerusalem, that he might recollect what he had heard. Note, (1.) It is the duty of every one of us to converse much with the holy scriptures. (2.) Persons of quality should abound more than others in the exercises of piety, because their example will influence many, and they have their time more at command. (3.) It is wisdom for men of business to redeem time for holy duties; time is precious, and it is the best husbandry in the world to gather up the fragments of time, that none be lost; to fill up every minute with something that will turn to a good account. (4.) When we are returning from public worship, we should use means in private for the keeping up of the good affections there kindled, and the preserving of the good impressions there made, 1 Chron. 29. 18. (5.) Those that are diligent in searching the scriptures, are in a fair way to improve in knowledge; for to him that hath shall be given.

3. He puts a fair question to him; Understandest thou what thou readest? Not by way of reproach, but with design to offer him his service. Note, What we read and hear of the word of God, it highly concerns us to understand, especially what we read and hear concerning Christ; and therefore we should often ask ourselves, whether we understand it or no? Have ye understood all these things? Matt. 13. 51. And have ye understood them aright? We cannot profit by the scriptures unless we do in some measure understand them, 1 Cor. 14. 16, 17. And, blessed be God, what is necessary to salvation, is easy to be understood.

4. He, in a sense of his need of assistance, desires Philip's company; (v. 31.) "How can I understand, said he, except some one guide me? Therefore pray come up, and sit with me." (1.) He speaks as one that had very low thoughts of himself and his own capacity and attainments. He was so far from taking it as an affront, to be asked, whether he understood what he read, though Philip was a stranger, on foot, and probably looked mean, (which many a less man would have done, and have called him an impertinent fellow, and bid him go about his business, what was it to him?) that he takes the question kindly; makes a very modest reply, How can I? We have reason to think he was an intelligent man, and as well acquainted with the meaning of scripture as most were, and yet he modestly confesses his weakness. Note, Those that would learn, must see their need to be taught. The prophet must first own that he knows not what these are, and then the angel will tell him, Zech. 4. 13. (2.) He speaks as one very desirous to be taught, te have some one to guide him. Observe, He read the scripture, though there were many things in it which he did not understand; though there are many things in the scriptures, which are dark and hard to be understood, nay, which are often misunderstood, yet we must not therefore throw them by, but study them for the sake of those things that are easy, which is the likeliest way to come by degrees to the understanding of those things that are difficult; for knowledge and grace grow gradually. (3.) He invited Philip to come up and sit with him; not as Jehu took Jonadab into his chariot, to come see his zeal for the Lord of hosts, (2 Kings 10. 16,) but rather, "Come, see my ignorance, and instruct me." He will gladly do Philip the honour to take him into the coach with him, if Philip will do him the favour to expound a portion of scripture to him. Note, In order to our right understanding of the scripture, it is requisite we should have some one to guide us; some good books, and some good men, but above all, the Spirit of grace, to lead us into all truth.

IV. The portion of scripture which the eunuch recited, with some hints of Philip's discourse upon it. The preachers of the gospel had a very good handle to take hold of those by, who were conversant with the scriptures of the Old Testament, and received them, especially when they found them actually engaged in the study of them, as the eunuch was here.

1. The chapter he was reading, was, the fifty-third of Isaiah, two verses of which are here quoted, (v. 32, 33.) part of the seventh and eighth verses; they are set down according to the Septuagint version, which in some things differs from the original Hebrew. Grotius thinks the eunuch read it in the Hebrew, but Luke takes the Septuagint translation, as readier to the language in which he wrote; and he supposes that the eunuch had learned from the many Jews that were in Ethiopia, both their religion and language. But, considering that the Septuagint version was made in Egypt, which was the next country adjoining to Ethiopia, and lay betwixt them and Jerusalem, I rather think that translation was most familiar to him. It appears by Isa. 20. 4. that there was much communication between those two nations—Egypt and Ethiopia. The greatest variation from the Hebrew, is, that what in the original is, He was taken from prison and from judgment, (hurried with the utmost violence and precipitation from one judgment-seat to another; or From force and from judgment he was taken away; that is, It was from the fury of the people, and their continual clamours, and the judgment of Pilate thereupon, that he was taken away,) is here read, In his humiliation his judgment was taken away. He appeared so mean and despicable in their eyes, that they denied him common justice, and, against all the rules of equity, which every man is entitled to the benefit of, they declared him innocent, and yet condemned him to die; nothing criminal can be proved upon him, but he is down, and down with him. Thus in his humiliation his judgment was taken away; so, the sense is much the same with that of the Hebrew.

So that these verses foretold concerning the Messiah,

(1.) That he should die; should be led to the slaughter, as sheep that were offered in sacrifice; thathislife should be taken from among men, taken from the earth. With what little reason then was the death of Christ a stumbling-block to the unbelieving Jews, when it was so plainly foretold by their own prophets, and was so necessary to the accomplishment of his undertaking! Then is the offence of the cross ceased.

(2.) That he should die wrongfully; should die by violence, should be hurried out of his life, and his