Joh 11:54, 14:19, 17:11, Act 8:39, Gal 4:7 | Barnes | STEP | Verse 54. No more openly . No more publicly, in the cities and towns. Jesus never exposed his life unnecessarily to hazard. Although the time of his death was determined in the counsel of God, yet this did not prevent his using proper means to preserve his life. The wilderness . . A city called Ephraim . This was probably a small town in the tribe of Ephraim, about five miles west of Jericho. (p) "Ephraim"

John 11:54

Verse 54. No more openly. No more publicly, in the cities and towns. Jesus never exposed his life unnecessarily to hazard. Although the time of his death was determined in the counsel of God, yet this did not prevent his using proper means to preserve his life.

The wilderness. Mt 3:1.

A city called Ephraim. This was probably a small town in the tribe of Ephraim, about five miles west of Jericho.

(p) "Ephraim" 2Sam 13:23, 2Chr 13:19

John 14:19

Verse 19. A little while. This was the day before his death.

Seeth me no more. No more until the day of judgment. The men of the world would not see him visibly, and they had not the eye of faith to discern him.

But ye see me. Ye shall continue to see me by faith, even when the world cannot. You will continue to see me by the eye of faith as still your gracious Saviour and Friend.

Because I live. Though the Saviour was about to die, yet was he also about to be raised from the dead. He was to continue to live, and though absent from them, yet he would feel the same interest in their welfare as when he was with them on earth. This expression does not refer particularly to his resurrection, but his continuing to live. He had a nature which could not die. As Mediator also he would be raised and continue to live; and he would have both power and inclination to give them also life, to defend them, and bring them with him.

Ye shall live also. This doubtless refers to their future life. And we learn from this,

1st. That the life of the Christian depends on that of Christ, They are united; and if they were separated, the Christian could neither enjoy spiritual life here nor eternal joy hereafter.

2nd. The fact that Jesus lives is a pledge that all who believe in him shall be saved. He has power over all our spiritual foes, and he can deliver us from the hands of our enemies, and from all temptations and trials.

(s) "because I live" Heb 7:25

John 17:11

Verse 11. I am no more in the world. I have finished my work among men, and am about to leave the world. See Jn 17:4.

These are in the world. They will be among wicked men and malignant foes. They will be subject to trials and persecutions. They will need the same protection which I could give them if I were with them.

Keep. Preserve, defend, sustain them in trials, and save them from apostasy.

Through thine own name. Our translators seem to have understood this expression as meaning "keep by thy power," but this probably is not its meaning. It is literally "keep in thy name." And if the term name be taken to denote God himself and his perfections (Jn 17:6), it means "keep in the knowledge of thyself. Preserve them in obedience to thee and to thy cause. Suffer them not to fall away from thee and to become apostates."

That they may be one. That they may be united.

As we are. This refers not to a union of nature, but of feeling, plan, purpose. Any other union between Christians is impossible; but a union of affection is what the Saviour sought, and this he desired might be so strong as to be an illustration of the unchanging love between the Father and the Son. See Jn 17:21-23.

(r) "keep through" 1Pet 1:5, Jude 1:24 (s) "thine own name" Prov 18:10

Acts 8:39

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

Galatians 4:7

Verse 7. Wherefore. In consequence of this privilege of addressing God as your Father.

Thou art no more. You who are Christians.

A servant. In the servitude of sin; or treated as a servant by being bound under the oppressive rites and ceremonies of the law. Comp. Gal 4:3.

But a son. A child of God, adopted into his family, and to be treated as a son.

And if a son, etc. Entitled to all the privileges of a son, and of course to be regarded as an heir through the Redeemer, and with him. See the sentiment here expressed explained: Rom 8:17.