Acts 8:39
Verse
Context
Philip and the Ethiopian
38And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water, and Philip baptized him.39When they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, but went on his way rejoicing.40But Philip appeared at Azotus and traveled through that region, preaching the gospel in all the towns until he came to Caesarea.
Sermons
Smith Wigglesworth
David WilkersonDavid Wilkerson
Major Ian Thomas
Les Wheeldon
A.W. PinkSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The Spirit of the Lord caught away Philip - Perhaps this means no more than that the Holy Spirit suggested to the mind of Philip that he should withdraw abruptly from the eunuch, and thus leave him to pursue his journey, reflecting on the important incidents which had taken place. Some suppose that the angel of the Lord, and the Spirit of the Lord, are the same person throughout this chapter. There is a remarkable reading in the Codex Alexandrinus which exists thus in two lines: - ΠΝΑΑΓΙΟΝΕΠΕΠΕΞΕΝΕΠΙΤΟΝΕΥΝΟΥΧΟΝ The Spirit of the Lord fell upon the eunuch: ΑΓΓΕΛΟΞΔΕΚΥΗΡΠΑΞΕΝΤΟΝΦΙΛΙΠΠΟΝ. But the angel of the Lord snatched away Philip. This reading is found in several other MSS. and in some versions. Many think that the Spirit or angel of God carried off Philip in some such manner as the Apocrypha represents the transportation of Habakkuk, who was taken up by the hair of the head, and carried from Judea to Babylon! For such an interposition there was no need. When Philip had baptized the eunuch, the Spirit of God showed him that it was not the will of God that he should accompany the eunuch to Meroe, but, on the contrary, that he should hasten away to Ashdod; as God had in that, and the neighboring places, work sufficient to employ him in.
Jamieson-Fausset-Brown Bible Commentary
the Spirit of the Lord caught away Philip--To deny [as MEYER, OLSHAUSEN, BLOOMFIELD] the miraculous nature of Philip's disappearance, is vain. It stands out on the face of the words, as just a repetition of what we read of the ancient prophets, in Kg1 18:12; Kg2 2:16. And the same word (as BENGEL remarks) is employed to express a similar idea in Co2 12:2, Co2 12:4; Th1 4:17. the eunuch saw him no more--nor, perhaps, for very joy, cared to see him [BENGEL]. and he went on his way rejoicing--He had found Christ, and the key to the Scriptures; his soul was set free, and his discipleship sealed; he had lost his teacher, but gained what was infinitely better: He felt himself a new man, and "his joy was full." Tradition says he was the first preacher of the Gospel in Ethiopia; and how, indeed, could he choose but "tell what the Lord had done for his soul?" Yet there is no certainty as to any historical connection between his labors and the introduction of Christianity into that country.
John Gill Bible Commentary
But Philip was found at Azotus,.... The same with the Ashdod of the Philistines, famous for the temple of Dagon, Sa1 5:1 where the Septuagint call it Azotus, as here: and so it is called in the Apocrypha: "Howbeit all the hindmost of them were slain with the sword: for they pursued them unto Gazera, and unto the plains of Idumea, and Azotus, and Jamnia, so that there were slain of them upon a three thousand men.'' (1Mac 4:15) "Whereof when Apollonius heard, he took three thousand horsemen, with a great host of footmen, and went to Azotus as one that journeyed, and therewithal drew him forth into the plain. because he had a great number of horsemen, in whom he put his trust.'' (1Mac 10:77) "But Jonathan set fire on Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire.'' (1Mac 10:84) "And when he came near to Azotus, they shewed him the temple of Dagon that was burnt, and Azotus and the suburbs thereof that were destroyed, and the bodies that were cast abroad and them that he had burnt in the battle; for they had made heaps of them by the way where he should pass.'' (1Mac 11:4) where mention is made of Beth Dagon, and the idol's temple in it; and by Herodotus (p), Pliny (q), and Ptolomy (r); and it is now called Palmis, according to R. Benjamin (s); it was about fifty four miles from Jerusalem, and two hundred and seventy furlongs, Or four and thirty miles (t) from Gaza: and passing through; or, as he passed along through that and other places: he preached in all the cities; that lay in his way; which shows his zeal and diligence: till he came to Caesarea; not Caesarea Philippi, Mat 16:13 but that which was before called Strato's tower, and was rebuilt by Herod, and called Caesarea, in honour of Augustus Caesar (u); and not by Caesar himself, as R. Benjamin says (w): it was six hundred furlongs, or seventy five miles from Jerusalem (x), This place was famous for Jewish Rabbins, and their schools of learning; frequent mention is made of , "the Rabbins of Caesarea" (y); here Philip seems to have stopped, and stayed awhile. (p) L. 2. c. 157. (q) L. 5. c. 13. (r) L. 5. c. 16. (s) Itinerar. p. 51. (t) Diodor. Sicul. l. 19. c. 95. (u) Joseph. de Bello Jud. l. 1. c. 7. sect. 8. & c. 21. sect. 5. 7. (w) ltinerar. p. 37. (x) Joseph. de Bello Jud. l. 1. c. 3. sect. 5. & Antiqu. l. 13. c. 19. (y) T. Hieros. Challa, fol. 57. 2. & passim. Next: Acts Chapter 9
Tyndale Open Study Notes
8:39-40 After the Spirit of the Lord snatched Philip away, Philip continued northward from Azotus (=Ashdod, 1 Sam 5:1-7; Neh 13:23-24; Isa 20:1) up the coast, preaching in every town along the way until he came to Caesarea, where he settled (Acts 21:8). • Caesarea Maritima, a major seaport on the Mediterranean, was the seat of Roman government in Judea. It was built by Herod the Great about 22–9 BC and was named to honor Caesar Augustus.
Acts 8:39
Philip and the Ethiopian
38And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water, and Philip baptized him.39When they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, but went on his way rejoicing.40But Philip appeared at Azotus and traveled through that region, preaching the gospel in all the towns until he came to Caesarea.
- Scripture
- Sermons
- Commentary
Immersed in the Holy Ghost
By Smith Wigglesworth6.7K04:26Audio BooksMAT 7:7MRK 16:17JHN 14:26ACT 1:8ACT 8:39ACT 17:6PHP 2:13In this sermon, the speaker shares a personal experience of being in a room and feeling unable to communicate with others. However, through prayer and the power of God, the speaker was able to bring three men to their knees and initiate a revival. The speaker expresses a hunger to see even greater things and believes that God has a plan to turn the world upside down. The sermon emphasizes the importance of being immersed in God and experiencing His power and might, leading to transformation and the manifestation of signs and wonders. The speaker also shares a testimony of healing and emphasizes the role of the Holy Spirit in guiding and empowering believers.
(Spain) the Supply of the Spirit
By David Wilkerson6.4K1:00:45Holy SpiritISA 53:7ISA 53:10ACT 8:26ACT 8:29ACT 8:32ACT 8:35ACT 8:39ACT 21:8In this sermon, the speaker shares a personal testimony about his wife and daughter battling cancer. Despite the hardships, he emphasizes the importance of surrendering to God's will and trusting Him completely. He also highlights the power of the Holy Spirit and the need to have a constant supply of His presence in our lives. The speaker encourages the audience to be spiritually hungry and to seek satisfaction from the Spirit of the Living God.
The Supply of the Spirit
By David Wilkerson4.0K58:27MAT 6:33ACT 8:5ACT 8:26ACT 8:39PHP 1:12PHP 1:19In this sermon, the speaker emphasizes the importance of trusting the Holy Spirit and allowing Him to be in control of every aspect of our lives. He shares the joy he experiences in seeing his four daughters serving God and carrying on the ministry. The speaker also highlights the story of Philip, who obediently followed the leading of the Holy Spirit and went to a lonely place in the desert. He encourages the audience to give the Holy Spirit control and trust Him to take them to places they have never been before.
The Major Ian Thomas Story-04 Biography
By Major Ian Thomas3.4K1:05:18BiographyISA 53:5MRK 6:34ACT 8:25ACT 8:35ACT 8:39ACT 9:1In this sermon, the speaker emphasizes the simplicity and power of the church in action. He uses the example of Philip, who obediently rode a donkey into the desert and encountered a man who was ready to hear about Jesus. The speaker highlights the importance of being sent by God and not going out of sheer enthusiasm, as it can lead to foolishness. He also mentions Peter's vision of a sheet with various animals, which symbolizes God's preparation and guidance in sharing the gospel. The sermon encourages Christians to trust in God's divine activity and to boldly speak about Jesus.
Ephesians (Part 1)
By Les Wheeldon1.9K1:16:43ExpositionalACT 2:39ACT 6:7ACT 8:39ACT 9:1In this sermon, the speaker begins by acknowledging that as humans, we were once children of rock, living in sin and fulfilling our fleshly desires. The speaker emphasizes that the revelation of being a child of God is a gentle one, and that preaching about the wrath of God requires a spirit of utmost love. The speaker also highlights the importance of understanding that the book being discussed is a testimony, not a doctrinal statement. The sermon concludes with a focus on the transformation that occurs when a person finds Christ, as illustrated through the story of Saul's conversion on the road to Damascus.
The Impotency of the Human Will
By A.W. Pink0JHN 10:28ACT 8:392CO 12:21TH 4:17JUD 1:23REV 12:5The preacher delves into the meaning of 'Harpazo,' which signifies a sudden and forceful snatching away, often with violence and speed, as seen in various biblical instances. This term is commonly associated with the 'rapture,' describing the event where believers will be caught up to be with the Lord, emphasizing the certainty and security of this future event for the true church. The concept of 'Harpazo' conveys the idea of being forcibly seized or taken away, highlighting the believer's ultimate security in Christ, as no one can snatch them out of His hand.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The Spirit of the Lord caught away Philip - Perhaps this means no more than that the Holy Spirit suggested to the mind of Philip that he should withdraw abruptly from the eunuch, and thus leave him to pursue his journey, reflecting on the important incidents which had taken place. Some suppose that the angel of the Lord, and the Spirit of the Lord, are the same person throughout this chapter. There is a remarkable reading in the Codex Alexandrinus which exists thus in two lines: - ΠΝΑΑΓΙΟΝΕΠΕΠΕΞΕΝΕΠΙΤΟΝΕΥΝΟΥΧΟΝ The Spirit of the Lord fell upon the eunuch: ΑΓΓΕΛΟΞΔΕΚΥΗΡΠΑΞΕΝΤΟΝΦΙΛΙΠΠΟΝ. But the angel of the Lord snatched away Philip. This reading is found in several other MSS. and in some versions. Many think that the Spirit or angel of God carried off Philip in some such manner as the Apocrypha represents the transportation of Habakkuk, who was taken up by the hair of the head, and carried from Judea to Babylon! For such an interposition there was no need. When Philip had baptized the eunuch, the Spirit of God showed him that it was not the will of God that he should accompany the eunuch to Meroe, but, on the contrary, that he should hasten away to Ashdod; as God had in that, and the neighboring places, work sufficient to employ him in.
Jamieson-Fausset-Brown Bible Commentary
the Spirit of the Lord caught away Philip--To deny [as MEYER, OLSHAUSEN, BLOOMFIELD] the miraculous nature of Philip's disappearance, is vain. It stands out on the face of the words, as just a repetition of what we read of the ancient prophets, in Kg1 18:12; Kg2 2:16. And the same word (as BENGEL remarks) is employed to express a similar idea in Co2 12:2, Co2 12:4; Th1 4:17. the eunuch saw him no more--nor, perhaps, for very joy, cared to see him [BENGEL]. and he went on his way rejoicing--He had found Christ, and the key to the Scriptures; his soul was set free, and his discipleship sealed; he had lost his teacher, but gained what was infinitely better: He felt himself a new man, and "his joy was full." Tradition says he was the first preacher of the Gospel in Ethiopia; and how, indeed, could he choose but "tell what the Lord had done for his soul?" Yet there is no certainty as to any historical connection between his labors and the introduction of Christianity into that country.
John Gill Bible Commentary
But Philip was found at Azotus,.... The same with the Ashdod of the Philistines, famous for the temple of Dagon, Sa1 5:1 where the Septuagint call it Azotus, as here: and so it is called in the Apocrypha: "Howbeit all the hindmost of them were slain with the sword: for they pursued them unto Gazera, and unto the plains of Idumea, and Azotus, and Jamnia, so that there were slain of them upon a three thousand men.'' (1Mac 4:15) "Whereof when Apollonius heard, he took three thousand horsemen, with a great host of footmen, and went to Azotus as one that journeyed, and therewithal drew him forth into the plain. because he had a great number of horsemen, in whom he put his trust.'' (1Mac 10:77) "But Jonathan set fire on Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire.'' (1Mac 10:84) "And when he came near to Azotus, they shewed him the temple of Dagon that was burnt, and Azotus and the suburbs thereof that were destroyed, and the bodies that were cast abroad and them that he had burnt in the battle; for they had made heaps of them by the way where he should pass.'' (1Mac 11:4) where mention is made of Beth Dagon, and the idol's temple in it; and by Herodotus (p), Pliny (q), and Ptolomy (r); and it is now called Palmis, according to R. Benjamin (s); it was about fifty four miles from Jerusalem, and two hundred and seventy furlongs, Or four and thirty miles (t) from Gaza: and passing through; or, as he passed along through that and other places: he preached in all the cities; that lay in his way; which shows his zeal and diligence: till he came to Caesarea; not Caesarea Philippi, Mat 16:13 but that which was before called Strato's tower, and was rebuilt by Herod, and called Caesarea, in honour of Augustus Caesar (u); and not by Caesar himself, as R. Benjamin says (w): it was six hundred furlongs, or seventy five miles from Jerusalem (x), This place was famous for Jewish Rabbins, and their schools of learning; frequent mention is made of , "the Rabbins of Caesarea" (y); here Philip seems to have stopped, and stayed awhile. (p) L. 2. c. 157. (q) L. 5. c. 13. (r) L. 5. c. 16. (s) Itinerar. p. 51. (t) Diodor. Sicul. l. 19. c. 95. (u) Joseph. de Bello Jud. l. 1. c. 7. sect. 8. & c. 21. sect. 5. 7. (w) ltinerar. p. 37. (x) Joseph. de Bello Jud. l. 1. c. 3. sect. 5. & Antiqu. l. 13. c. 19. (y) T. Hieros. Challa, fol. 57. 2. & passim. Next: Acts Chapter 9
Tyndale Open Study Notes
8:39-40 After the Spirit of the Lord snatched Philip away, Philip continued northward from Azotus (=Ashdod, 1 Sam 5:1-7; Neh 13:23-24; Isa 20:1) up the coast, preaching in every town along the way until he came to Caesarea, where he settled (Acts 21:8). • Caesarea Maritima, a major seaport on the Mediterranean, was the seat of Roman government in Judea. It was built by Herod the Great about 22–9 BC and was named to honor Caesar Augustus.