Act 2:41, 8:12, 36-39 | Barnes | STEP | Verse 41. They that gladly received . The word rendered gladly means freely , cheerfully, joyfully. It implies that they did it without compulsion, and with joy. Religion is not compulsion, They who become Christians do it cheerfully; and do it rejoicing in the privilege of becoming reconciled to God through Jesus Christ. Though so many received his word and were baptized, yet it is implied that there were others who did not. It is probable that there were multitudes assembled who were alarmed, but who did not receive the word with joy. In all revivals there are many who become alarmed, who are anxious about their souls, but who refuse the gospel, and again become thoughtless, and are ruined. His word . The message which Peter had spoken respecting the pardon of sins through Jesus Christ. Were baptized . That is, those who professed a readiness to embrace the offers of salvation. The narrative plainly implies that this was done the same day. Their conversion was instantaneous. The demand on them was to yield themselves at once to God. And their profession was made, and the ordinance which sealed their profession administered without delay. And the same day . The discourse of Peter commenced at nine o'clock in the morning, . How long it continued it is not said; but the Ceremony of admitting them to the church and of baptizing them was evidently performed on the same day. The mode in which this is done is not mentioned; but it is highly improbable that in the midst of the city of Jerusalem three thousand persons were wholly immersed in one day. The whole narrative supposes that it was all done in the city; and yet there is no probability that there were conveniences there for immersing so many persons in a single day. Besides, in the ordinary way of administering baptism by immersion, it is difficult to conceive that so many persons could have been immersed in so short a time. There is, indeed, here no positive proof that they were not immersed; but the narrative is one of those incidental circumstances, often much more satisfactory than philological discussion, that show the extreme improbability that all this was done by wholly immersing them in water. It may be further remarked, that here is an example of very quick admission to the church. It was the first great work of grace under the gospel. It was the model of all revivals of religion. And it was doubtless intended that this should be a specimen of the manner in which the ministers of religion should conduct in regard to admissions to the Christian church. Prudence is indeed required; but this example furnishes no warrant for advising persons who profess their willingness to obey Jesus Christ, to delay uniting with the church. If persons give evidence of piety, of true hatred of sin, and of attachment to the Lord Jesus, they should unite themselves to his people without delay. There were added . To the company of disciples, or to the followers of Christ. Souls . Persons, Comp. . It is not affirmed that all this took place in one part of Jerusalem, or that it was all done at once; but it is probable that this was what was afterwards ascertained to be the fruit of this day's labour, the result of this revival of religion. This was the first effusion of the Holy Spirit under the preaching of the gospel; and it shows that such scenes are to be expected in the church, and that the gospel is fitted to work a rapid and mighty change in the hearts of men.

Acts 2:41

Verse 41. They that gladly received. The word rendered gladly means freely, cheerfully, joyfully. It implies that they did it without compulsion, and with joy. Religion is not compulsion, They who become Christians do it cheerfully; and do it rejoicing in the privilege of becoming reconciled to God through Jesus Christ. Though so many received his word and were baptized, yet it is implied that there were others who did not. It is probable that there were multitudes assembled who were alarmed, but who did not receive the word with joy. In all revivals there are many who become alarmed, who are anxious about their souls, but who refuse the gospel, and again become thoughtless, and are ruined.

His word. The message which Peter had spoken respecting the pardon of sins through Jesus Christ.

Were baptized. That is, those who professed a readiness to embrace the offers of salvation. The narrative plainly implies that this was done the same day. Their conversion was instantaneous. The demand on them was to yield themselves at once to God. And their profession was made, and the ordinance which sealed their profession administered without delay.

And the same day. The discourse of Peter commenced at nine o'clock in the morning, Acts 2:15. How long it continued it is not said; but the Ceremony of admitting them to the church and of baptizing them was evidently performed on the same day. The mode in which this is done is not mentioned; but it is highly improbable that in the midst of the city of Jerusalem three thousand persons were wholly immersed in one day. The whole narrative supposes that it was all done in the city; and yet there is no probability that there were conveniences there for immersing so many persons in a single day. Besides, in the ordinary way of administering baptism by immersion, it is difficult to conceive that so many persons could have been immersed in so short a time. There is, indeed, here no positive proof that they were not immersed; but the narrative is one of those incidental circumstances, often much more satisfactory than philological discussion, that show the extreme improbability that all this was done by wholly immersing them in water. It may be further remarked, that here is an example of very quick admission to the church. It was the first great work of grace under the gospel. It was the model of all revivals of religion. And it was doubtless intended that this should be a specimen of the manner in which the ministers of religion should conduct in regard to admissions to the Christian church. Prudence is indeed required; but this example furnishes no warrant for advising persons who profess their willingness to obey Jesus Christ, to delay uniting with the church. If persons give evidence of piety, of true hatred of sin, and of attachment to the Lord Jesus, they should unite themselves to his people without delay.

There were added. To the company of disciples, or to the followers of Christ.

Souls. Persons, Comp. 1Pet 3:20, Gen 12:5. It is not affirmed that all this took place in one part of Jerusalem, or that it was all done at once; but it is probable that this was what was afterwards ascertained to be the fruit of this day's labour, the result of this revival of religion. This was the first effusion of the Holy Spirit under the preaching of the gospel; and it shows that such scenes are to be expected in the church, and that the gospel is fitted to work a rapid and mighty change in the hearts of men.

Acts 8:12

Verse 12.

(e) "believed Philip" Acts 8:37, 2:41 (f) "things concerning" Acts 1:3

Acts 8:36-39

Verse 36. As they went on their way.

A certain water. The expression used here does not determine whether this was a river, a brook, or a pond or 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, whether that was by sprinkling, pouring, or immersion. It must be admitted, I think, that there might have been water enough for either. Grotius says they came "to a fountain which was in the neighbourhood 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, etc. This shows that he had been instructed by Philip in 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, Mt 3:6.

(c) "what doth hinder me" Acts 10:47 Verse 37. And Philip said, etc. This was then stated to be the proper qualification for making a profession of religion. The terms are:

(1.) Faith, that is, a reception of Jesus as a Saviour; yielding the mind to the proper influences of the truths of redemption. Mk 16:16.

(2.) There is required not merely the assent of the understanding, but a surrender of the heart, the will, the affections, to the truth of the gospel. As these were the proper qualifications then, so they are now. Nothing less is required; and nothing but this can constitute a proper qualification for the Lord's Supper.

I believe, etc. This profession is more than a professed belief that Jesus was the Messiah. The name Christ implies that. "I believe that Jesus the Messiah" is, etc. In addition to this, he professed his belief that he was the Son of God--showing either that he had before supposed that the Messiah would be the Son of God, or that Philip had instructed him on that point. It was natural for Philip, in discoursing on the humiliation and poverty of Jesus, to add also that he sustained a higher rank of being than a man, and was the Son of God. What precise ideas the eunuch attached to this expression cannot be now determined. This verse is wanting in a very large number of manuscripts, (Mill,) and has been rejected by many of the ablest critics. It is also omitted in the Syriac and Ethiopic versions. It is not easy to conceive why it has been omitted in almost all the Greek Mss., unless it is spurious. If it was not in the original copy of the Acts, it was probably inserted by some early transcriber, and was deemed so important to the connexion, to show that the eunuch was not admitted hastily to baptism, that it was afterwards retained. It contains, however, an important truth, elsewhere abundantly taught in the Scriptures, that faith is necessary to a proper profession of religion.

(d) "If thou believest" Mk 16:16, Acts 8:12 (a) "I believe that Jesus Christ" Jn 11:27, 1Cor 12:3, 1Jn 4:15. Verse 38. And they went down both into the water. This passage has been made the subject of much discussion on the subject of baptism. It has been adduced in proof of the necessity of immersion. It is not proposed to enter into that subject here. Mt 3:6. It maybe remarked here, that the preposition εις, translated here "into," does not of necessity mean that. Its meaning would be as well expressed by "to," or "unto," or, as we should say, "they went to the water," without meaning to determine whether they went into it or not. Out of twenty-six significations which Schleusner has given the word, this is one. Jn 11:38: "Jesus therefore groaning in himself, cometh to εις the grave "--assuredly not into the grave. Lk 11:49: I send them prophets. Greek, I send to εις them prophets" --to them, not into them. Comp. Rom 2:4; 1Cor 14:36, Mt 12:41: "They repented at εις the preaching of Jonas"--not into his preaching, Jn 4:5: "Then cometh he to εις a city of Samaria," that is, near to it; for the context shows that he had not yet entered into it. Comp. Jn 4:6,8 Jn 21:4: "Jesus stood on εις the shore;" that is, not in, but near the shore. These passages show that the word does not necessarily mean that they entered into the water; but

(1.) if it did, it does not necessarily follow that the eunuch was immersed. There might be various ways of baptizing, even after they were in the water, besides immersing. Sprinkling or pouring might be performed there as well as elsewhere.

(2.) It is incumbent on those who maintain that immersion is the only valid mode of baptism, to prove that this passage cannot possibly mean anything else, and that there was no other mode practised by the apostles.

(3.) It would be still incumbent to show that if this were the common and even the only mode then, in a warm climate, etc., that it is indispensable that this mode should be practised everywhere else. No such positive command can be adduced. And it follows, therefore, that it cannot be proved that immersion is the only lawful mode of baptism. Mt 3:6. Verse 39. Out of the water, εκ. This preposition stands opposed to εις "into;" and as that may mean to, so this may mean from; if that means into, this means here out of.

The Spirit of the Lord. Acts 8:29. The Spirit had suggested to Philip to go to meet the eunuch; and the same Spirit, now that he had fulfilled the design of his going there, directed his departure.

Caught away. This phrase has been usually understood of a forcible or miraculous removal of Philip to some other place. Some have even supposed that he was borne through the air by an angel. (See even Doddridge.) To such foolish interpretations have many expositors been led. The meaning is, clearly, that the Spirit, who had directed Philip to go near the eunuch, now removed him in a similar manner. That this is the meaning is clear,

(1.) because it accounts for all that occurred. It is not wise to suppose the existence of a miracle, except where the effect cannot otherwise be accounted for, and except where there is a plain statement that there was a miracle.

(2.) The word "caught away" ηρπασε does not imply that there was a miracle. The word properly means, to seize and bear away anything violently, without the consent of the owner, as robbers and plunderers do. Then it signifies to remove anything in a forcible manner; to make use of strength or power to remove it, Acts 23:10, Mt 13:19, Jn 10:28; 2Cor 12:2,4, etc. In no case does it ever denote that a miracle is performed. And :all that can be signified here is, that the Spirit strongly admonished Philip to go to some other place; that he so forcibly or vividly suggested the duty to his mind, as to tear him away, as it were, from the society of the eunuch. He had been deeply interested in the case. He would have found pleasure in continuing the journey with him. But the strong convictions of duty, urged by the Holy Spirit, impelled him, as it were, to break off this new and interesting acquaintanceship, and to go to some other place. The purpose for which he was sent, to instruct and baptize the eunuch, was accomplished, and now he was called to some other field of labour. A similar instance of interpretation has been considered Mt 4:5.

And he went on his way rejoicing. His mind was enlightened on a perplexing passage of scripture. He was satisfied respecting the Messiah. He was baptized; and he experienced that which all feel who embrace the Saviour and are baptized, joy. It was joy resulting from the fact that he was reconciled to God; and a joy, the natural effect of having done his duty promptly, in making a profession of religion. If we wish happiness, if we would avoid clouds and gloom, we shall do our duty at once. If we delay till tomorrow what we ought to do today, we may expect to be troubled with melancholy thoughts. If we find peace, it will be in doing promptly: just that which God requires at our hands. This is the last that we hear of this man. Some have supposed that this eunuch carried the gospel to Ethiopia, and preached it there. But there is strong evidence to believe that the gospel was not preached there successfully until about the year 330, when it was introduced by Frumentius, sent to Abyssinia for that purpose by Athanasius, bishop of Alexandria. From this narrative we may learn,

(1.) that God often prepares the mind to receive the truth.

(2.) That this takes place sometimes with the great and the noble, as well as the poor and obscure.

(3.) We should study the Scriptures. It is the way in which God usually directs the mind in the truths of religion.

(4.) They who read the Bible with candour and care may expect that God will, in some mode, guide them into the truth. It will often be in a way which they least expect; but they need not be afraid of being left to darkness or error.

(5.) We should be ready at all times to speak to sinners. God often prepares their minds, as he did that of the eunuch, to receive the truth.

(6.) We should not be afraid of the great, the rich, or of strangers. God often prepares their minds to receive the truth; and we may find a man willing to hear of the Saviour where we least expected it.

(7.) We should do our duty in this respect, as Philip did, promptly. We should not delay or hesitate; but should at once do that which we believe is in accordance with the will of God. See Ps 119:60.

(b) "caught away" 1Kgs 18:12, Eze 3:12,14 (c) "rejoicing" Ps 119:14,111