Matthew 8:17
Mark 15:28
Luke 22:37
37. the things concerning me—decreed and written.
have an end—are rapidly drawing to a close.John 12:38
38. That the saying of Esaias . . . might be fulfilled—This unbelief did not at all set aside the purposes of God, but, on the contrary, fulfilled them.
Acts 8:28-35
28. Was returning—Having come so far, he not only stayed out the days of the festival, but prolonged his stay till now. It says much for his fidelity and value to his royal mistress that he had such liberty. But the faith in Jehovah and love of His worship and word, with which he was imbued, sufficiently explain this.
and sitting in his chariot, read Esaias—Not contented with the statutory services in which he had joined, he beguiles the tedium of the journey homeward by reading the Scriptures. But this is not all; for as Philip "heard him read the prophet Esaias," he must have been reading aloud and not (as is customary still in the East) so as merely to be audible, but in a louder voice than he would naturally have used if intent on his own benefit only: evidently therefore he was reading to his charioteer.29-31. the Spirit said—by an unmistakable voice within, as in Ac 10:19; 16:6, 7.
go near and join this chariot—This would reveal to Philip the hitherto unknown object of his journey, and encourage him to expect something.30. Understandest thou what thou readest?—To one so engaged this would be deemed no rude question, while the eager appearance of the speaker, and the question itself, would indicate a readiness to supply any want of insight that might be felt.
31. How can I, except some man guide me?—Beautiful expression at once of humility and docility; the invitation to Philip which immediately followed, to "come up and sit with him," being but the natural expression of this.
32, 33. The place . . . was this, He was led as a sheep, &c.—One cannot but wonder that this, of all predictions of Messiah's sufferings in the Old Testament the most striking, should have been that which the eunuch was reading before Philip joined him. He could hardly miss to have heard at Jerusalem of the sufferings and death of Jesus, and of the existence of a continually increasing party who acknowledged Him to be the Messiah. But his question to Philip, whether the prophet in this passage meant himself or some other man, clearly shows that he had not the least idea of any connection between this prediction and those facts.
34-38. And the eunuch answered, I pray thee, &c.—The respect with which he here addresses Philip was prompted by his reverence for one whom he perceived to be his superior in divine things; his own worldly position sinking before this.
35. Then Philip opened his mouth—(See on Mt 5:2).
began at the same scripture—founding on it as his text. preached unto him Jesus—showing Him to be the glorious Burden of this wonderful prediction, and interpreting it in the light of the facts of His history.Romans 10:16
16, 17. But they have not all obeyed the gospel—that is, the Scripture hath prepared us to expect this sad result.
For Esaias saith, Lord, who hath believed our report?—that is,"Where shall one find a believer?" The prophet speaks as if next to none would believe: The apostle softens this into "They have not all believed."1 Peter 2:21-25
21. Christ's example a proof that patient endurance under undeserved sufferings is acceptable with God.
hereunto—to the patient endurance of unmerited suffering (1Pe 3:9). Christ is an example to servants, even as He was once in "the form of a servant." called—with a heavenly calling, though slaves. for us—His dying for us is the highest exemplification of "doing well" (1Pe 2:20). Ye must patiently suffer, being innocent, as Christ also innocently suffered (not for Himself, but for us). The oldest manuscripts for "us . . . us," read, "you . . . for you." Christ's sufferings, while they are for an example, were also primarily sufferings "for us," a consideration which imposes an everlasting obligation on us to please Him. leaving—behind: so the Greek: on His departure to the Father, to His glory. an example—Greek, "a copy," literally, "a writing copy" set by masters for their pupils. Christ's precepts and sermons were the transcript of His life. Peter graphically sets before servants those features especially suited to their case. follow—close upon: so the Greek. his steps—footsteps, namely, of His patience combined with innocence.22. Illustrating Christ's well-doing (1Pe 2:20) though suffering.
did—Greek aorist. "Never in a single instance did" [ALFORD]. Quoted from Isa 53:9, end, Septuagint. neither—nor yet: not even [ALFORD]. Sinlessness as to the mouth is a mark of perfection. Guile is a common fault of servants. "If any boast of his innocency, Christ surely did not suffer as an evildoer" [CALVIN], yet He took it patiently (1Pe 2:20). On Christ's sinlessness, compare 2Co 5:21; Heb 7:26.23. Servants are apt to "answer again" (Tit 2:9). Threats of divine judgment against oppressors are often used by those who have no other arms, as for instance, slaves. Christ, who as Lord could have threatened with truth, never did so.
committed himself —or His cause, as man in His suffering. Compare the type, Jer 11:20. In this Peter seems to have before his mind Isa 53:8. Compare Ro 12:19, on our corresponding duty. Leave your case in His hands, not desiring to make Him executioner of your revenge, but rather praying for enemies. God's righteous judgment gives tranquillity and consolation to the oppressed.24. his own self—there being none other but Himself who could have done it. His voluntary undertaking of the work of redemption is implied. The Greek puts in antithetical juxtaposition, OUR, and His OWN SELF, to mark the idea of His substitution for us. His "well-doing" in His sufferings is set forth here as an example to servants and to us all (1Pe 2:20).
bare—to sacrifice: carried and offered up: a sacrificial term. Isa 53:11, 12, "He bare the sin of many": where the idea of bearing on Himself is the prominent one; here the offering in sacrifice is combined with that idea. So the same Greek means in 1Pe 2:5. our sins—In offering or presenting in sacrifice (as the Greek for "bare" implies) His body, Christ offered in it the guilt of our sins upon the cross, as upon the altar of God, that it might be expiated in Him, and so taken away from us. Compare Isa 53:10, "Thou shalt make His soul an offering for sin." Peter thus means by "bare" what the Syriac takes two words to express, to bear and to offer: (1) He hath borne our sins laid upon Him [namely, their guilt, curse, and punishment]; (2) He hath so borne them that He offered them along with Himself on the altar. He refers to the animals upon which sins were first laid, and which were then offered thus laden [VITRINGA]. Sin or guilt among the Semitic nations is considered as a burden lying heavily upon the sinner [GESENIUS]. on the tree—the cross, the proper place for One on whom the curse was laid: this curse stuck to Him until it was legally (through His death as the guilt-bearer) destroyed in His body: thus the handwriting of the bond against us is cancelled by His death. that we being dead to sins—the effect of His death to "sin" in the aggregate, and to all particular "sins," namely, that we should be as entirely delivered from them, as a slave that is dead is delivered from service to his master. This is our spiritful standing through faith by virtue of Christ's death: our actual mortification of particular sins is in proportion to the degree of our effectually being made conformable to His death. "That we should die to the sins whose collected guilt Christ carried away in His death, and so LIVE TO THE RIGHTEOUSNESS (compare Isa 53:11. 'My righteous servant shall justify many'), the gracious relation to God which He has brought in" [STEIGER]. by whose stripes—Greek, "stripe." ye were healed—a paradox, yet true. "Ye servants (compare 'buffeted,' 'the tree,' 1Pe 2:20, 24) often bear the strife; but it is not more than your Lord Himself bore; learn from Him patience in wrongful sufferings.25. (Isa 53:6.)
For—Assigning their natural need of healing (1Pe 2:24). now—Now that the atonement for all has been made, the foundation is laid for individual conversion: so "ye are returned," or "have become converted to," &c. Shepherd and Bishop—The designation of the pastors and elders of the Church belongs in its fullest sense to the great Head of the Church, "the good Shepherd." As the "bishop" oversees (as the Greek term means), so "the eyes of the Lord are over the righteous" (1Pe 3:12). He gives us His spirit and feeds and guides us by His word. "Shepherd," Hebrew, "Parnas," is often applied to kings, and enters into the composition of names, as "Pharnabazus."