Study of ACTS 10:9-18

MERRY CHRISTMAS

9 On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: 10 And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, 11 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: 12 Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13 And there came a voice to him, Rise, Peter; kill, and eat. 14 But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. 15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. 16 This was done thrice: and the vessel was received up again into heaven. 17 Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon's house, and stood before the gate, 18 And called, and asked whether Simon, which was surnamed Peter, were lodged there.

Cornelius had received positive orders from heaven to send for Peter, whom otherwise he had not heard of, or at least not heeded; but here is another difficulty that lies in the way of bringing them together--the question is whether Peter will come to Cornelius when he is sent for; not as if he thought it below him to come at a beck, or as if he were afraid to preach his doctrine to a polite man as Cornelius was: but it sticks at a point of conscience. Cornelius is a very worthy man, and has many good qualities, but he is a Gentile, he is not circumcised; and, because God in his law had forbidden his people to associate with idolatrous nations, they would not keep company with any but those of their own religion, though they were ever so deserving, and they carried the matter so far that they made even the involuntary touch of a Gentile to contract a ceremonial pollution, John 18:28. Peter had not got over this stingy bigoted notion of his countrymen, and therefore will be shy of coming to Cornelius. Now, to remove this difficulty, he has a vision here, to prepare him to receive the message sent him by Cornelius, as Ananias had to prepare him to go to Paul. The scriptures of the Old Testament had spoken plainly of the bringing in of the Gentiles into the church. Christ had given plain intimations of it when he ordered them to teach all nations; and yet even Peter himself, who knew so much of his Master's mind, could not understand it, till it was here revealed by vision, that the Gentiles should be fellow-heirs, Ephesians 3:6. Now here observe,

I. The circumstances of this vision.

1. It was when the messengers sent from Cornelius were now nigh the city, Acts 10:9. Peter knew nothing of their approach, and they knew nothing of his praying; but he that knew both him and them was preparing things for the interview, and facilitating the end of their negotiation. To all God's purposes there is a time, a proper time; and he is pleased often to bring things to the minds of his ministers, which they had not thought of, just then when they have occasion to use them.

2. It was when Peter went up upon the house-top to pray, about noon. (1.) Peter was much in prayer, much in secret prayer, though he had a great deal of public work upon his hands. (2.) He prayed about the sixth hour, according to David's example, who, not only morning and evening, but at noon, addressed himself to God by prayer, Psalms 55:17. From morning to night we should think to be too long to be without meat; yet who thinks it is too long to be without prayer? (3.) He prayed upon the house-top; thither he retired for privacy, where he could neither hear nor be heard, and so might avoid both distraction and ostentation. There, upon the roof of the house, he had a full view of the heavens, which might assist his pious adoration of the God he prayed to; and there he had also a full view of the city and country, which might assist his pious compassion of the people he prayed for. (4.) He had this vision immediately after he had prayed, as an answer to his prayer for the spreading of the gospel, and because the ascent of the heart to God in prayer is an excellent preparative to receive the discoveries of the divine grace and favour.

3. It was when he became very hungry, and was waiting for his dinner (Acts 10:10); probably he had not that day eaten before, though doubtless he had prayed before; and now he would have eaten, ethele geusasthai--he would have tasted, which intimates his great moderation and temperance in eating. When he was very hungry, yet he would be content with a little, with a taste, and would not fly upon the spoil. Now this hunger was a proper inlet to the vision about meats, as Christ's hunger in the wilderness was to Satan's temptation to turn stones into bread.

II. The vision itself, which was not so plain as that to Cornelius, but more figurative and enigmatical, to make the deeper impression. 1. He fell into a trance or ecstasy, not of terror, but of contemplation, with which he was so entirely swallowed up as not only not to be regardful, but not to be sensible, of external things. He quite lost himself to this world, and so had his mind entirely free for converse with divine things; as Adam in innocency, when the deep sleep fell upon him. The more clear we get of the world, the more near we get to heaven: whether Peter was now in the body or out of the body he could not himself tell, much less can we, 2 Corinthians 12:2,3. See Genesis 15:12,Ac+22:17. 2. He saw heaven opened, that he might be sure that his authority to go to Cornelius was indeed from heaven--that it was a divine light which altered his sentiments, and a divine power which gave him his commission. The opening of the heavens signified the opening of a mystery that had been hid, Romans 16:25. 3. He saw a great sheet full of all manner of living creatures, which descended from heaven, and was let down to him to the earth, that is, to the roof of the house where he now was. Here were not only beasts of the earth, but fowls of the air, which might have flown away, laid at his feet; and not only tame beasts, but wild. Here were no fishes of the sea, because there were none of them in particular unclean, but whatever had fins and scales was allowed to be eaten. Some make this sheet, thus filled, to represent the church of Christ. It comes down from heaven, from heaven opened, not only to send it down (Revelation 21:2), but to receive souls sent up from it. It is knit at the four corners, to receive those from all parts of the world that are willing to be added to it; and to retain and keep those safe that are taken into it, that they may not fall out; and in this we find some of all countries, nations, and languages, without any distinction of Greek or Jew, or any disadvantage put upon Barbarian or Scythian, Colossians 3:11. The net of the gospel encloses all, both bad and good, those that before were clean and unclean. Or it may be applied to the bounty of the divine Providence, which, antecedently to the prohibitions of the ceremonial law, had given to man a liberty to use all the creatures, to which by the cancelling of that law we are now restored. By this vision we are taught to see all the benefit and service we have from the inferior creatures coming down to us from heaven; it is the gift of God who made them, made them fit for us, and then gave to man a right to them, and dominion over them. Lord, what is man that he should be thus magnified! Psalms 8:4-8. How should it double our comfort in the creatures, and our obligations to serve God in the use of them, to see them thus let down to us out of heaven! 4. He was ordered by a voice from heaven to make use of this plenty and variety which God had sent him (Acts 10:13): "Rise, Peter, kill and eat: without putting any difference between clean and unclean, take which thou hast most mind to." The distinction of meats which the law made was intended to put a difference between Jew and Gentile, that it might be difficult to them to dine and sup with a Gentile, because they would have that set before them which they were not allowed to eat; and now the taking off of that prohibition was a plain allowance to converse with the Gentiles, and to be free and familiar with them. Now they might fare as they fared, and therefore might eat with them, and be fellow-commoners with them. 5. He stuck to his principles, and would by no means hearken to the motion, though he was hungry (Acts 10:14): Not so, Lord. Though hunger will break through stone walls, God's laws should be to us a stronger fence than stone walls, and not so easily broken through. And he will adhere to God's laws, though he has a countermand by a voice from heaven, not knowing at first but that Kill, and eat, was a command of trial whether he would adhere to the more sure word, the written law; and if so his answer had been very good, Not so, Lord. Temptations to eat forbidden fruit must not be parleyed with, but peremptorily rejected; we must startle at the thought of it: Not so, Lord. The reason he gives is, "For I have never eaten any thing that is common or unclean; hitherto I have kept my integrity in this matter, and will still keep it." If God, by his grace, has preserved us from gross sin unto this day, we should use this as an argument with ourselves to abstain from all appearance of evil. So strict were the pious Jews in this matter, that the seven brethren, those glorious martyrs under Antiochus, choose rather to be tortured to death in the most cruel manner that ever was than to eat swine's flesh, because it was forbidden by the law. No wonder then that Peter says it with so much pleasure, that his conscience could witness for him that he had never gratified his appetite with any forbidden food. 6. God, by a second voice from heaven, proclaimed the repeal of the law in this case (Acts 10:15): What God hath cleansed, that call thou not common. He that made the law might alter it when he pleased, and reduce the matter to its first state. God had, for reasons suited to the Old-Testament dispensation, restrained the Jews from eating such and such meats, to which, while that dispensation lasted, they were obliged in conscience to submit; but he has now, for reasons suited to the New-Testament dispensation, taken off that restraint, and set the matter at large--has cleansed that which was before polluted to us, and we ought to make use of, and stand fast in, the liberty wherewith Christ has made us free, and not call that common or unclean which God has now declared clean. Note, We ought to welcome it as a great mercy that by the gospel of Christ we are freed from the distinction of meats, which was made by the law of Moses, and that now every creature of God is good, and nothing to be refused; not so much because hereby we gain the use of swine's flesh, hares, rabbits, and other pleasant and wholesome food for our bodies, but chiefly because conscience is hereby freed from a yoke in things of this nature, that we might serve God without fear. Though the gospel has made duties which were not so by the law of nature, yet it has not, like the law of Moses, made sins that were not so. Those who command to abstain from some kinds of meat at some times of the year, and place religion in it, call that common which God hath cleansed, and in that error, more than in any truth, are the successors of Peter. 7. This was done thrice, Acts 10:16. The sheet was drawn up a little way, and let down again the second time, and so the third time, with the same call to him, to kill, and eat, and the same reason, that what God hath cleansed we must not call common; but whether Peter's refusal was repeated the second and third time is not certain; surely it was not, when his objection had the first time received such a satisfactory answer. The trebling of Peter's vision, like the doubling of Pharaoh's dream, was to show that the thing was certain, and engage him to take so much the more notice of it. The instructions given us in the things of God, whether by the ear in the preaching of the word, or by the eye in sacraments, need to be often repeated; precept must be upon precept, and line upon line. But at last the vessel was received up into heaven. Those who make this vessel to represent the church, including both Jews and Gentiles, as this did both clean and unclean creatures, make this very aptly to signify the admission of the believing Gentiles into the church, and into heaven too, into the Jerusalem above. Christ has opened the kingdom of heaven to all believers, and there we shall find, besides those that are sealed out of all the tribes of Israel, an innumerable company out of every nation (Revelation 7:9); but they are such as God has cleansed.

III. The providence which very opportunely explained this vision, and gave Peter to understand the intention of it, Acts 10:17,18. 1. What Christ did, Peter knew not just then (John 13:7): He doubted within himself what this vision which he had seen should mean. He had no reason to doubt the truth of it, that it was a heavenly vision; all his doubt was concerning the meaning of it. Note, Christ reveals himself to his people by degrees, and not all at once; and leaves them to doubt awhile, to ruminate upon a thing, and debate it to and fro in their own minds, before he clears it up to them. 2. Yet he was made to know presently, for the men who were sent from Cornelius were just now come to the house, and were at the gate enquiring whether Peter lodged there; and by their errand it will appear what was the meaning of this vision. Note, God knows what services are before us, and therefore how to prepare us; and we then better know the meaning of what he has taught us when we find what occasion we have to make use of it.

Study of ACTS 10:1-8

1 There was a certain man in Cæsarea called Cornelius, a centurion of the band called the Italian band, 2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. 3 He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. 4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. 5 And now send men to Joppa, and call for one Simon, whose surname is Peter: 6 He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do. 7 And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; 8 And when he had declared all these things unto them, he sent them to Joppa.

The bringing of the gospel to the Gentiles, and the bringing of those who had been strangers and foreigners to be fellow-citizens with the saints, and of the household of God, were such a mystery to the apostles themselves, and such a surprise (Ephesians 3:3,6), that it concerns us carefully to observe all the circumstances of the beginning of this great work, this part of the mystery of godliness--Christ preached to the Gentiles, and believed on in this world, 1 Timothy 3:16. It is not unlikely that some Gentiles might before now have stepped into a synagogue of the Jews, and heard the gospel preached; but the gospel was never yet designedly preached to the Gentiles, nor any of them baptized--Cornelius was the first; and here we have,

I. An account given us of this Cornelius, who and what he was, who was the first-born of the Gentiles to Christ. We are here told that he was a great man and a good man--two characters that seldom meet, but here they did; and where they do meet they put a lustre upon each other: goodness makes greatness truly valuable, and greatness makes goodness much more serviceable. 1. Cornelius was an officer of the army, Acts 10:1. He was at present quartered in Cesarea, a strong city, lately re-edified and fortified by Herod the Great, and called Cesarea in honour of Augustus Cæsar. It lay upon the sea-shore, very convenient for the keeping up of a correspondence between Rome and its conquests in those parts. The Roman governor or proconsul ordinarily resided here, Acts 23:23,24,25:6. Here there was a band, or cohort, or regiment, of the Roman army, which probably was the governor's life-guard, and is here called the Italian band, because, that they might be the more sure of their fidelity, they were all native Romans, or Italians. Cornelius had a command in this part of the army. His name, Cornelius was much used among the Romans, among some of the most ancient and noble families. He was an officer of considerable rank and figure, a centurion. We read of one of that rank in our Saviour's time, of whom he gave a great commendation, Matthew 8:10. When a Gentile must be pitched upon to receive the gospel first, it is not a Gentile philosopher, much less a Gentile priest (who are bigoted to their notions and worship, and prejudiced against the gospel of Christ), but a Gentile soldier, who is a man of more free thought; and he that truly is so, when the Christian doctrine is fairly set before him, cannot but receive it and bid it welcome. Fishermen, unlearned and ignorant men, were the first of the Jewish converts, but not so of the Gentiles; for the world shall know that the gospel has that in it which may recommend it to men of polite learning and a liberal education, as we have reason to think this centurion was. Let not soldiers and officers of the army plead that their employment frees them from the restraints which some others are under, and, giving them an opportunity of living more at large, may excuse them if they be not religious; for here was an officer of the army that embraced Christianity, and yet was neither turned out of his place nor turned himself out. And, lastly, it was a mortification to the Jews that not only the Gentiles were taken into the church, but that the first who was taken in was an officer of the Roman army, which was to them the abomination of desolation. 2. He was, according to the measure of the light he had, a religious man. It is a very good character that is given of him, Acts 10:2. He was no idolater, no worshipper of false gods or images, nor allowed himself in any of those immoralities to which the greater part of the Gentile world were given up, to punish them for their idolatry. (1.) He was possessed with a principle of regard to the true and living God. He was a devout man and one that feared God. He believed in one God, the Creator of heaven and earth, and had a reverence for his glory and authority, and a dread of offending him by sin; and, though he was a soldier, it was no diminution to the credit of his valour to tremble before God. (2.) He kept up religion in his family. He feared God with all his house. He would not admit any idolaters under his roof, but took care that not himself only, but all his, should serve the Lord. Every good man will do what he can that those about him may be good too. (3.) He was a very charitable man: He gave much alms to the people, the people of the Jews, notwithstanding the singularities of their religion. Though he was a Gentile, he was willing to contribute to the relief of one that was a real object of charity, without asking what religion he was of. (4.) He was much in prayer: He prayed to God always. He kept up stated times for prayer, and was constant to them. Note, Wherever the fear of God rules in the heart, it will appear both in works of charity and of piety, and neither will excuse us from the other.

II. The orders given him from heaven, by the ministry of an angel, to send for Peter to come to him, which he would never have done if he had not been thus directed to do it. Observe,

1. How, and in what way, these orders were given him. He had a vision, in which an angel delivered them to him. It was about the ninth hour of the day, at three of the clock in the afternoon, which is with us an hour of business and conversation; but then, because it was in the temple the time of offering the evening sacrifice, it was made by devout people an hour of prayer, to intimate that all our prayers are to be offered up in the virtue of the great sacrifice. Cornelius was now at prayer: so he tells us himself, Acts 10:30. Now here we are told, (1.) That an angel of God came in to him. By the brightness of his countenance, and the manner of his coming in, he knew him to be something more than a man, and therefore nothing less than an angel, an express from heaven. (2.) That he saw him evidently with his bodily eyes, not in a dream presented to his imagination, but in a vision presented to his sight; for his greater satisfaction, it carried its own evidence along with it. (3.) That he called him by his name, Cornelius, to intimate the particular notice God took of him. (4.) That this put Cornelius for the present into some confusion (Acts 10:4): When he looked on him he was afraid. The wisest and best men have been struck with fear upon the appearance of any extra-ordinary messenger from heaven; and justly, for sinful man knows that he has no reason to expect any good tidings thence. And therefore Cornelius cries, "What is it, Lord? What is the matter?" This he speaks as one afraid of something amiss, and longing to be eased of that fear, by knowing the truth; or as one desirous to know the mind of God, and ready to comply with it, as Joshua: What saith my Lord unto his servant? And Samuel: Speak, for thy servant heareth.

2. What the message was that was delivered to him.

(1.) He is assured that God accepts him in walking according to the light he had (Acts 10:4): Thy prayers and thine alms are come up for a memorial before God. Observe, Prayers and alms must go together. We must follow our prayers with alms; for the fast that God hath chosen is to draw out the soul to the hungry, Isaiah 58:6,7. It is not enough to pray that what we have may be sanctified to us, but we must give alms of such things as we have; and then, behold, all things are clean to us, Luke 11:41. And we must follow our alms with our prayers that God would graciously accept them, and that they may be blessed to those to whom they are given. Cornelius prayed, and gave alms, not as the Pharisees, to be seen of men, but in sincerity, as unto God; and he is here told that they were come up for a memorial before God. They were upon record in heaven, in the book of remembrance that is written there for all that fear God, and shall be remembered to his advantage: "Thy prayers shall be answered, and thine alms recompensed." The sacrifices under the law are said to be for a memorial. See Leviticus 2:9,16,5:12,6:15. And prayers and alms are our spiritual offerings, which God is pleased to take cognizance of, and have regard to. The divine revelation communicated to the Jews, as far as the Gentiles were concerned in it, not only as it directed and improved the light and law of nature, but as it promised a Messiah to come, Cornelius believed and submitted to. What he did he did in that faith, and was accepted of God in it; for the Gentiles, to whom the law of Moses came, were not obliged to become circumcised Jews, as those to whom the gospel of Christ comes are to become baptized Christians.

(2.) He is appointed to enquire after a further discovery of divine grace, now lately made to the world, Acts 10:5,6. He must send forthwith to Joppa, and enquire for one Simon Peter; he lodgeth at the house of one Simon a tanner; his house is by the sea side, and, if he be sent for, he will come; and when he comes he shall tell thee what thou oughtest to do, in answer to thy question, What is it, Lord? Now here are two things very surprising, and worthy our consideration-- [1.] Cornelius prays and gives alms in the fear of God, is religious himself and keeps up religion in his family, and all this so as to be accepted of God in it, and yet there is something further that he ought to do--he ought to embrace the Christian religion, now that God has established it among men. Not, He may do it if he pleases; it will be an improvement and entertainment to him. But, He must do it; it is indispensably necessary to his acceptance with God for the future, though he has been accepted in his services hitherto. He that believed the promise of the Messiah must now believe the performance of that promise. Now that God has given a further record concerning his Son than what had been given in the Old-Testament prophecies he requires that we receive this when it is brought to us; and now neither our prayers nor our alms can come up for a memorial before God unless we believe in Jesus Christ, for it is that further which we ought to do. This is his commandment, that we believe. Prayers and alms are accepted from those that believe that the Lord is God, and have not opportunity of knowing more; but, from those to whom it is preached that Jesus is Christ, it is necessary to the acceptance of their persons, prayers, and alms, that they believe this, and rest upon him alone for acceptance. [2.] Cornelius has now an angel from heaven talking to him, and yet he must not receive the gospel of Christ from this angel, nor be told by him what he ought to do, but all that the angel has to say is, "Send for Peter, and he shall tell thee." As the former observation puts a mighty honour upon the gospel, so does this upon the gospel ministry: it was not to the highest of angels, but to those who were less that the least of all saints, that this grace was given, to preach among the Gentiles the unsearchable riches of Christ (Ephesians 3:8), that the excellency of the power might be of God, and the dignity of an institution of Christ supported; for unto the angels hath he not put in subjection the world to come (Hebrews 2:5), but to the Son of man as the sovereign, and the sons of men as his agents and ministers of state, whose terrors shall not make us afraid, nor their hand be heavy upon us, as this angel's now was to Cornelius. And as it was an honour to the apostle that he must preach that which an angel might not, so it was a further honour that an angel was despatched on purpose from heaven to order him to be sent for. To bring a faithful minister and a willing people together is a work worthy of an angel, and what therefore the greatest of men should be glad to be employed in.

III. His immediate obedience to these orders, Acts 10:7,8. He sent with all speed to Joppa, to fetch Peter to him. Had he himself only been concerned, he would have gone to Joppa to him. But he had a family, and kinsmen, and friends (Acts 10:24), a little congregation of them, that could not go with him to Joppa, and therefore he sends for Peter. Observe, 1. When he sent: As soon as ever the angel which spoke unto him had departed, without dispute or delay, he was obedient to the heavenly vision. He perceived, by what the angel said, he was to have some further work prescribed him, and he longed to have it told him. He made haste, and delayed not, to do this commandment. In any affair wherein our souls are concerned it is good for us not to lose time. 2. Whom he sent: Two of his household servants, who all feared God, and a devout soldier, one of those that waited on him continually. Observe, a devout centurion had devout soldiers. A little devotion commonly goes a great way with soldiers, but there would be more of it in the soldiers if there were but more of it in the commanders. Officers in an army, that have such a great power over the soldiers, as we find the centurion had (Matthew 8:9), have a great opportunity of promoting religion, at least of restraining vice and profaneness, in those under their command, if they would but improve it. Observe, When this centurion had to choose some of his soldiers to attend his person, and to be always about him, he pitched upon such of them as were devout; they shall be preferred and countenanced, to encourage others to be so. He went by David's rule (Psalms 101:6), Mine eye shall be upon the faithful in the land, that they may dwell with me. 3. What instructions he gave them (Acts 10:8): He declared all these things unto them, told them of the vision he had, and the orders given him to send for Peter, because Peter's coming was a thing in which they were concerned, for they had souls to save as well as he. Therefore he does not only tell them where to find Peter (which he might have thought it enough to do--the servant knows not what his Lord doeth), but he tells them on what errand he was t

Study of Acts 9:

Intro: Great things are happening in the fledgling little church in Jerusalem. Thousands are being saved and God is blessing them with miracles and His power. That is the bright side! On the dark side, a man named Saul was wreaking havoc in the church, Acts 8:1-3. He was traveling from place to place persecuting the early Christians. He was having them arrested and even participated in their deaths, Acts 7:58; 8:1.

In the midst of this, the Lord, in His grace, saved Saul as he traveled to Damascus to arrest more believers. His conversion was nothing short of miraculous, with the Lord Jesus Himself speaking directly to Saul and calling him to be saved. Acts 9:8-9 tell us that after Saul saw the brightness of the Lord, that he was left blind. Saul was led into Damascus and he was left in that condition for three days. Apparently, Saul spent those three days in prayer and fasting, Acts 9:9.

Of course, God did not save Saul to leave him blinded in Damascus! God saved him for a great purpose. Therefore, the Lord spoke to a man named Ananias, who lived in Damascus, and God told him to go to Saul that he might receive his sight. It is this man, Ananias that I want to consider for a time this evening.

He is one of those special people who steps out of the wings onto the stage of the Bible and then just as quickly as they appear, they disappear again. Ananias is one of those unsung heroes of the faith. Not widely known among men, but greatly used by the Lord. As I consider his experiences in these verses, I am confronted with a man who can teach me much about myself and my service to the Lord. I would like for us to take a few minutes this evening and consider this man Ananias. We'll call him Ananias The Reluctant Servant because that is just what he was. He was a servant of the Lord, but he was reluctant to all that the Lord wanted from him. In that, he has much to teach us this evening. Notice three characteristics concerning Ananias The Reluctant Servant that are revealed in this passage.

I. V. 10 ANANIAS THE SEPARATED SERVANT

A. How He Was Living - The Bible tells us that he was a "Disciple". This word means "a pupil, or a learner." This word tells us some great things about this man. First, he was a saved man. To be a Disciple leads us to believe that he was a converted man. There was only one disciple that was lost and his name was Judas. Not only was Ananias a saved man, but he was also a growing man. As I said, the word Disciple means "a learner." This is a man who is growing in the Lord and in His word. He is living the right kind of life.

(Ill. This is the kind of person the Lord chooses to use! He uses saved vessels that a cleansed by His Word. He uses those who are growing in Him. If you want the Lord to use your life, then be sure you are saved, separate yourself from evil and grow in the Lord. He will use you for His glory!)

B. How He Was Listening - As soon as the word of the Lord came to this servant, he was able to respond, "Behold, I am here, Lord." This tells us that Ananias was a man who was listening for the voice of God. He was God's man and he was listening for God's voice to show him the steps he was to take in life.

(Ill. What a lesson for all believers! May we always be able to say, "Behold, I am here, Lord!" Too often, we are unable to hear His voice when He speaks because we are off somewhere doing our own thing when He calls us. The only right place for any servant of God to be is "here". That is, to be present and accounted for when He calls for you! Many have gone AWOL this evening! Make sure it never happens to you! Friend, it pays to be in a listening relationship with the Lord - Ill. Abraham - Gen. 22!)

C. How He Was Leaning - He responds by calling Jesus "Lord". This tells me something about this man Ananias. He is a man who is surrendered in his walk with the Lord. Here is a man who has turned the reins of his life over to the Lord.

(Ill. This is a key area that needs to be addressed in the lives of many believers. You see, there are many who want to claim Jesus as their Savior. That is, they want a get out of jail free card! Yet, they still want to run their lives as they see fit. It doesn't work that way! The Bible teaches us that Jesus is Lord of all, Acts 10:36. If that is true in your life then the Lord can use you for His glory. If it isn't, then you will sit on the sidelines while He uses others, 1 Cor. 9:27.)

(Ill. Ananias is the kind of servant the Lord is looking for. He is separated, surrendered and sold out to God. He sets the standard for the rest of us this evening. We will see that this is the kind of man God can use. From what we have seen so far, can you honestly say, "The Lord can use my life for His glory!")

I. Ananias The Separated Servant

II. V. 11-16 ANANIAS THE SKEPTICAL SERVANT

A. V. 11-12 The Servant's Command - The Lord has a special mission for this man Ananias. He wants to use his to reach out to the newly converted Saul. In fact, God had already shown Saul that a man named Ananias will be coming by to restore his site. To Ananias, this command probably didn't make much sense! After all, Saul hated Christians. He had been arresting them and putting them to death. Now God wants this man to go to Saul, all alone, and He wants him to put his hands of this murderer! What a strange command!

(Ill. Often the commands of the Lord do not make sense. It did not make sense for Noah to build a boat in the middle of dry land. It didn't make sense for Moses to strike a rock to get water in the desert. It didn't make sense for God to command His people to march into a heavily defended Canaan and take the land. It didn't make sense to march around Jericho 7 times for 7 days in order to defeat the city. But that is what the Lord commanded in each instance!

As I said, God's commands do not always make sense, but they are always right! We should, therefore, resolve that regardless of whether we understand it or not, we will just do what God says. After all, the Bible does say that "obedience is better than sacrifice...", 1 Sam. 15:22.)

B. V. 13-14 The Servant's Concern - When Ananias hears the command from the Lord, he balks at it! He reminds the Lord of all the evil things he has heard about this man Saul. Notice how he tries to reason with God to find a way to wiggle out of this things he simply does not want to do. I wonder if he thought God didn't already know all about the things Saul had been doing? I am sure the Ananias was afraid of what might happen to him if he went to meet with Saul. I think another part of him may have been prejudiced against this man named Saul. After all the damage Saul had done to the church, why should a believer reach out to him? Because God said so!

(Ill. Aren't we guilty of the same thing from time to time? We want to serve the Lord, but when He asks us to do something we think is difficult or unpleasant, we will try to give reasons why we can't do that. God may want us to forgive someone who has injured us. He may want us to reach out to someone of a different race. He might be calling someone to witness to a neighbor with whom there has been disagreement over the years. There are thousands of other situations that come to mind, but there are times when the Lord will ask us to do things that we simply do not want to do! My adivce to you and to myself is that we just go ahead and do what the Lord wants us to do. I can assure you that you will wish you had if you don't!)

C. V. 15-16 The Servant's Consolation - Thank God that He is so patient with His children! He listens to the complaints of Ananias and then God addresses them by telling His servant that He has special plans for Saul. God tells Ananias that Saul is going to fulfill a very special place in the kingdom work of God! In other words, by fulfilling this request from the Lord, Ananias is going to be participating with God in His work in a big way.

(Ill. When the Lord calls us to do some thing that is hard, unpleasant, or difficult, He doesn't always let us know how it will turn out up front. However, down the road, we will see how the Lord used that event to help someone, or even how that event helped us. I think that we, like Ananias, forget that God knows a lot more than we ever will! He plans our path. Our soul duty is to follow it!)

(Ill. Aretta Loving, Wycliffe missionary, was washing her breakfast dishes when she saw Jimmy, the five-year-old neighbor, headed straight toward the back porch. She had just finished painting the back-porch handrails, and she was proud of her work.

"Come around to the front door, Jimmy," she shouted. "There's wet paint on the porch rails."

"I'll be careful," Jimmy replied, not turning from his path.

"No, Jimmy! Don't come up the steps," Aretta shouted, knowing of Jimmy's tendency to mess things up.

"I'll be careful," he said again, by now dangerously close to the steps.

"Jimmy, stop!" Aretta shouted. "I don't want carefulness. I want obedience!" As the words burst from her mouth, she suddenly remembered Samuel's response to King Saul: To obey is better than sacrifice.

How would Jimmy respond, Aretta wondered. To her relief, he shouted back, "All right, Loving, I'll go around to the front door." He was the only one who called her by her last name like that, and it had endeared him to her from the beginning. As he turned around the house, Aretta thought to herself, "How often am I like Saul or like Jimmy, wanting to go my own way? I rationalize, 'I'll be careful, Lord' as I proceed with my own plans."

But He doesn't want carefulness. He wants obedience.)

I. Ananias The Separated Servant

II. Ananias The Skeptical Servant

III. V. 17-18 ANANIAS THE SUBMISSIVE SERVANT

A. V. 17a His Response - The Bible simply says that "he went his way..." He got busy doing the thing the Lord called him to do. He was obedient and got to the task immediately!

(Ill. This is a blessing because it reminds us of how we ought to respond to God. Even when we do not know how things will work out. Even when it may seem that God is leading us in a path that is challenging, difficult and painful, we must learn to respond in humble obedience to His call and His command. That is the response of faith, Heb. 11:1. That is the response of love, John 14:15. That is the response of blessing - John 14:21.)

B. V. 17a His Reaction - Ananias went to the house where Saul was, he entered in and he touched him. Then he did something that must have touched the heart of Saul like nothing he had ever heard in his life. Because the first word he ever heard a fellow believer say to him was the word "Brother." Surely Saul was unsure as to what the future held for him. When the Jews found out that he had received Jesus, they would hate him. Surely, the church would hate him for all the things he had done to them. Saul probably felt as though he fit in no where. Yet, this old disciple touches him so tenderly and embraces him as a brother in Christ. What an encouragement this must have been to Saul!

(Ill. Ananias teaches us the kind of reaction we should have to the commands that Lord gives in our lives. Ananias could have been bitter. He could have refused to go. Or, if he did go, he could have went grudgingly, and half-heartedly. But he didn't! He went in the spirit of God and made a difference in the life of Saul. Friends, that is what being a disciple of Jesus is all about! It is about Him using us to make a difference in the lives of those around us! I wonder if we would be able to do what Ananias did?)

C. V. 18 His Reward - Because Ananias obeyed the Lord, Saul was healed from his blindness, he was filled with the Holy Ghost and He was used by God as no man since Jesus Himself has been! Perhaps Ananias never knew in his lifetime the full extent of what his obedience meant, but I know that Jesus Christ knew. And when rewards are handed out at the Judgment Seat of Christ, Ananias will be recompensed many times over for simply doing what the Lord told him to do!

(Ill. You never know what your simple acts of obedience will accomplish for the kingdom of God. Perhaps you have heard of John Bunyon. He wrote a little book called The Pilgrim's Progress. It is a book of some note and has helped and blessed millions of believers over the last 400 years. Bunyon was saved because he overheard two women obediently talking about their faith in Jesus. I heard of a preacher who years ago was riding in the mountains above Old Fort. He said that the Lord told him to stop his car, get out and preach. He didn't see anyone around, but he did what he had been told to do and he preached salvation to the trees and forest creatures. Some weeks later he was stopped by a man on the street. This man was a moonshiner and a rough man. He told the preacher that on that afternoon he had seen the preachers car coming down the road and that he had hidden in a ditch to avoid being witnessed to. As he lay in that ditch, the Holy Ghost used that sermon by that preacher to bring that man to Jesus. You never know! When Noah obeyed, the world was saved. When Moses obeyed, the Israelites went free. When Joshua obeyed, the promised land was conquered. When David obeyed, Goliath died. When Gideon obeyed, the enemy was defeated. When Jesus obeyed, sin died and salvation became possible for all. You never know what you obedience to the will of God will be used by God to accomplish for His glory!)

Conc: As we close these thought concerning this little known Bible character, I wonder if you and I can honestly say that we are servants that God can use? Are we quick to obey His slightest command? Or do we like to try and change His mind concerning His plans for us? This was the tactic tried by Moses in Exodus 3-4. He threw excuse after excuse, some five in all, out to the Lord. All he succeeded in doing was that he made God angry, and he still had to do what he had been told to do.

While Moses was a great man, that is one area in which we do not want to be anything like him. Maybe God is telling you to do something you aren't too wild about. My advice to you is just do it! It will get done and you might as well be the one who gets the blessing from doing it! If there are needs, this altar is open to receive you and them!

Study of Acts 9:1-16

Read Acts 9:1-16


Intro: Every time I read this story, I stand amazed at the great grace of God. I see the Lord take this man Saul, save him by grace, and transform him into the great Apostle to the Gentiles and I realize that there is hope for people like you and me to be used of the Lord.

The truth is, Saul was a very unlikely candidate for the service of the Lord. Here was a man who was feared and hated by Christians and one who did everything in his power to destroy the name of the Lord Jesus. Yet, God reached down in grace and took this man from where he was and used him to change the world. God used him in such a great manner that Paul's ministry is still reaping fruit today. Just the fact that we are talking about his life and the impact he had on the world is a testimony to way God used him than and is using him now.

When we look at Paul, we may be tempted to think that he was some kind of gilded, super saint. We may feel that there is no possible way that the Lord could use us like He did Paul, or that God could even use us at all. I suppose that we all feel inferior and unworthy to be used of the Lord in His work, but I am here today to tell you that Jesus can and will use you if you will make yourself available.

Some of you may have asked the question, "Can God really use my life?" I would like to answer that question today by taking a few minutes to look at the life of the great Apostle Paul and by showing you the obstacles that seemed to be in the way of his service. Obstacles which God had no problem in overcoming by His power and grace.

The short answer to your question is, "God can use your life!" Now, from these verse and others dealing with Paul's life and ministry, allow me to show you why I say God can.

I. V. 1 YOUR PAST CONDITION IS NO OBSTACLE

A. According to Paul's own testimony, he was guilty of doing every thing in his power to put Christianity to death, Acts 22:4; 26:10. In 1 Timothy 1:13-15, Paul tells us something about his past. Paul was a murderer, he was a rebel against the Lord Jesus. Religiously, he was a man to be envied, but internally, he was as wicked as any man who had ever walked the face of the earth. In Acts 7:58, the Bible indicates that Saul/Paul gave his approval to the murder of Stephen, since he guarded the clothes of those who stoned the preaching deacon to death. Paul was a wicked man, but this proved to be no obstacle to the grace and saving power of the Lord. When Paul received Jesus into his heart, he was changed forever by the grace of God!

B. Let me tell every person under the sound of my voice today that your past is no obstacle to your future in the Lord's work! Regardless of what you did before you received Jesus as your Savior, it matters no longer. When He saved your soul, He washed your past away forever! It is just as though you got a brand new start at that precise moment. In fact, the Bible refers to that event as a "new birth", John 3:3; 7.

C. Ill. There are 3 records of your past deeds in the world today. First there is the record you carry in your mind. Secondly, there is the record carried by all those who knew what you were before. Third, there is the record carried by Satan, and he will throw your past up to you all the time. But, may I remind you today that even though I may remember my past, my friends and family may remember my past and even though Satan surely remembers my past, God in Heaven has forgotten my past and it is no obstacle to Him using me now or into the future! (Ill. Psa. 103:12; Isa 38:17; Isa. 43:25; Jer. 20:50; Micah 7:19; 1 Cor. 6:9-11; I John 1:7!)

D. Throughout the Bible, God used people in spite of, and after their greatest of failures.

1. Simon Peter preached his greatest message and had his greatest ministry after he denied the Lord.

2. Moses was a murderer, yet God used him for His glory.

3. Samson sinned against God, yet he slew more Philistines in the end of his life than he had during his entire ministry.

4. Abraham lied, yet he was used of the Lord.

5. Jacob was a deceiver, yet the Lord transformed and used him greatly.

There are many others that could be named among these, but these are sufficient to show that the Lord can take those who have failed in the past and that He can still use them for His glory today, and into the future!

I. Your Past Condition Is No Obstacle

II. V. 2 YOUR PRESENT CIRCUMSTANCES ARE NO OBSTACLE

A. Ill. Paul was on his way to Damascus to find Christians to arrest and to take them to their deaths. He was filled with hatred and wanted nothing more than to completely destroy anyone or anything connected with the name of Jesus Christ. Yet, in spite of all this, the Lord was able to change this man and to use him for the glory of God.

B. May I remind you that He can do the same thing in your life and mine. He can take us, with all the baggage that we carry, and He can use us for His glory. (Ill. We all bring certain liabilities to the table. Some are uneducated, others have few resources, some are weak in faith, others are arrogant and filled with pride. However, I would like to remind you that the Lord is able to take us exactly where we are, change what needs to be changed and then use us greatly!)

C. Again, the Bible is filled with this kind of story.

1. Moses was 80 years old when the Lord called him into the ministry, Ex. 7:7. He had other problems as well. He was not very eloquent, Ex. 4:10. He was filed with fear, Ex. 4:1. He was totally opposed to the Lord's plan for his life, Ex. 4:13. Yet, despite all this baggage, God was able to use this man for His glory.

2. The Gadarene Demoniac, Mark 5:1-20, was a man feared by everyone. But, the Lord was able to take this man, who had caused has caused so much trouble and He was able to use him as a witness for the glory of God. God took him where he was and used him for God's glory.

3. 2 Kings 7:1-10 tells the story of four lepers who became the unlikely Saviors of Jerusalem. God just took them where they were and used them in spite of their circumstances.

D. What I am trying to get you to see this morning is that your present circumstances did not catch the Lord by surprise! He knows everything there is to know about you, Heb. 4:13. He knows where you are, Job 23:10. And, He still can use your life if it is yielded to him for His glory. The secret lies in putting Rom. 12:1-2 into practice!

I. Your Past Condition Is No Obstacle

II. Your Present Circumstances Are No Obstacle

III.V. 11-16 YOUR PERSONAL CHARACTERISTICS ARE NO OBSTACLE

A. Paul was feared by the followers of the Lord Jesus. His conversion was seen by many to be nothing more than some sort of a trap designed to find them and their leaders. In fact, when he went to Jerusalem to meet the Apostles, Barnabas had to go with him and introduce Paul to the leaders. Yet, God was able to overcome this hurdle and still used Paul in a great fashion. If you take the time to look at Paul's life, you will find that he was a man with many personal characteristics that seemed to be unfavorable to his success. Note 2 Cor. 10:10; 2 Cor. 11:6; Gal. 4:13-14; Gal. 6:11. Paul had many personal hurdles to get over to be used by the Lord, but God was able to use him in spite of what was wrong with him physically.

B. If we get into the business of comparing ourselves with others, then we are in for a rough ride! Many of us have personal characteristics that may make us feel that we cannot be used of God effectively. However, I would like to remind you that God can take that thing that we consider to be a weakness and can use us anyway. He excels in taking the weak and foolish things of this world and using them in a great way - 1 Cor. 1:27!

C. Let us again turn to the pages of the Bible to find proof of this great truth.

1. We have already mentioned Moses, but God took this old man who had a speech impediment and used him as the arm of God.

2. God used a young Jewish girl named Esther to save His people from slaughter.

3. God used a young, unknown boy named David to be the greatest king to ever sit on the throne of Israel.

4. God used a beggar named Lazarus to preach a daily sermon to a rich man.

5. God used 12 unknown men from various walks of life to set the world on fire for God - Acts 17:6.

6. Even the Son of God had several strikes against Him. All the people assumed that He was the bastard child of a Roman soldier, John 8:41. Others saw Him as being no more than the son of Mary and Joseph, John 6:42. Most thought that there was no way God could use someone from Nazareth, John 1:46. Others questioned the fact that He came from Galilee, John 7:41-42. Some even said that Jesus was nothing more than the tool of Satan, Mark 3:22. Even with these marks against Him, who can deny that the Lord used this life more than any other which had even walked upon the face of the earth?

D. I said all of that to say this, regardless of who you are, where you came from, what problems you have, what personality quirks you exhibit, what your level of education, what you level of acceptance by other, God can and will use you if you will make yourself available to Him and His work! God has all kinds of people in His service, Ill. The kinds of preachers and servants He has. All He is looking for are those who are willing to serve Him! Are you one of them?

I. Your Past Condition Is No Obstacle

II. Your Present Circumstances Are No Obstacle

III. Your Personal Characteristics Are No Obstacle

IV. 2 Cor. 12:7-9 YOUR PRIVATE CONCERNS ARE NO OBSTACLE

A. I have already touched on this, but God was able to use the Apostle Paul in spite of all the physical infirmities that plagues his life. In fact, Paul stated that his weaknesses guaranteed him greater strength. 2 Cor. 12:10!

B. Like Paul, you may look upon yourself as being weak and unable to do much for the cause of Christ. However, the truth of the matter is that God doesn't need us to be strong and able to stand up on our own two feet. He needs us to be weak and to be totally dependent upon Him and His power. God isn't looking for spiritual powerhouses, He is looking for people who have nothing more than faith and a desire to cling to the Lord.

C. As we look back at the Bible, we can find times when God took the weak and used them in a great way.

1. Hannah wanted a child and she turned to the Lord in desperation and God gave her a son who was destined to be a great spiritual leader to the Israelite people.

2. Daniel was a mere teenage boy when the Lord gave him the strength to stand against the king of Babylon. All because Daniel was totally yielded to the Lord.

3. Mary was a young teenage girl when God asked her to carry the Messiah in her virgin womb. What reproach she lived under! Yet, she was strong in the Lord and He used here to minister to millions! For when she gave birth, she gave life to the Lord Jesus Christ.

D. Some of you fight depression, others battle loneliness, some fight against feelings of inferiority, some keep their wickedness of days gone by constantly before their eyes, some of you feel so inadequate to do the Lord's work. Whatever name your particular weakness may carry, it can be an obstacle to you if you allow it to be. However, to the Lord, your problem is nothing! He can take you in the midst of your weakness and still use you to confound the strongest of those about you. He can take your life and make it an inspiration everyone who comes into contact with you. The secret lies in one word - Surrender! Are you totally surrendered to the Lord and to His will for your life?

Conc: Can God use your life? Yes He can! However, it must first be His to use! There are just a few questions that need to be considered as we wrap up these thoughts.

1. Are you really saved? (Not good, baptized, church member, but truly saved?)

2. Are you fully surrendered? (Is you absolute all on the altar for Jesus? Are you holding anything back? Everything must be His!)

3. Are you available for Him to use? (That is, is your life so cluttered with everything that you do that there is nowhere for the Lord to get in an use you?)

4. Are you willing to be used by the Lord? (He won't force you to serve Him. He may make you wish you had, but He will never force you into anything. You must come to the place where you are willing for the Lord to use you.)

If the answer to any of these question is "no", than the Lord cannot use you until those things are taken care of by His grace. I challenge every person in this room to examine your hearts and do that thing that you need to do right now. Let's all strive to get into that place where the Lord can and will use our lives for His great glory! Will you come?

Study of ACTS 9:1-6

Intro: If you were to have a face to face encounter with the Lord Jesus, and could ask Him any question you wanted, what would that question be? I suppose you would have to think long and hard about what you would ask Him, but I am guessing that many would be asking, “Lord, what would you have me to do?” That experience did happen to the man in our text, and he asked that very question. He also received a response from the Lord.

In this passage, Paul asked 2 very important questions. Questions to which we need sure answers. Those questions are: 1.) Who art thou Lord? (v.7) This is the single most important question in all of life. Who is Jesus Christ to you? Your answer determines where you will spend your eternity! 2.) Lord, what wilt thou have me to do? This is the second most important question in life. God’s will and His will alone should be the heart’s desire for every child of God. Ill. The context. Paul was told to go into the city and there, he would be told what to do. God did not hide His will from Paul, and He will not hide it from you!

This morning, I am going to preach to you about How To Know The Will of God. Now, before you can know Gods will for your life, you must have an understanding of how His will operates. There are three ways in which we may understand the will of God.

1. Gods Sovereign Will - This is a decision of God that is always carried

out, nothing in the universe is ever able to stop it. God is God and He

accomplished what He wishes. Gods Sovereign will is mysterious and is

known only to God.

2. Gods Moral Will - This, too, is forever settled and is unchanging.

Some things are right and some things are wrong, (It matters not what

society says!) This Moral will is revealed in the Word of God and the

conscience of man.

3. Gods Particular Will - He has a will that is particular and peculiar to

your life. (Ill. Saul - Acts 9:15) This particular will will vary from saint

to saint

I can see all 3 aspects of the will of God at work in my life. It was His Sovereign will that set His love upon me and saved me. It was His moral will that I stop cursing, drinking, etc. It was and is His particular will for my life that I become a preacher of the Gospel.

Even though you and I are such a small part of Gods vast creation, and our lives seem very insignificant, God knows you! He loves you! Even the very hairs of your head are numbered and known by Him. As a result, He has designed a particular plan for your life, and, He has promised to reveal it to you and to guide you into it.

Before we get into how to know His will, I am first going to address some myths concerning the will of God.

1.) God Will Give You A Road Map - God does not give roadmaps, He gives

relationships. As you follow Him, He will reveal His will unto you. (Ill. Israel

- Ex. 13:21 - The Pillar of Cloud and Fire!)

2.) God Doesnt Want You To Have Any Fun - Some see God as a Cosmic

killjoy. That is, if you surrender to do His will, you will have a hard and an

unhappy life. Many are afraid to find His will because they are afraid of what

they might be asked to do. (Ill. Put yourself in the place of God. How do you

treat your children? Isnt He better than us? Luke 11:11-13

3.) God Only Speaks To A Certain, Few Holy People - Gods will is not limited

to those with position. He just doesnt speak to the Pauls, the Spurgeons and

the Grahams. He has a will for every saint at every conceivable level of

commitment. If you choose to follow in His will, you will be lead to a holier

life. But, He calls us where we are!

4.) You Have To Wait On A Damascus Road Experience - Sauls experience

certainly was dramatic, but it wasnt normal. God spoke to Saul in the

earthquake, but more often, He speaks in the still, small voice - 1 Kings 19:11-

12.

5.) God Only Reveals His Will To The Young - God calls people of all ages, He

never stops using His saints. If He were finished with you, He would have

called you home. If you are sitting on the sidelines, I can guarantee you that

you need to seek His will! It is never too late to do the will of God.

6.) Gods Will Is Hidden From Us And We Have To Find It Ourselves - (Ill.

The absurdity of a Father hiding His will from His son!) God never hides His

will He reveals it! He wants you to know His will so you can get about doing

it. (Ill. This is not a cosmic Easter egg hunt!)

Now that we have discussed several myths concerning the will of God, allow me to share with you a couple of easy steps that will lead us into knowing the will of God.

I. GODS GUIDANCE IS PROVISIONAL

(That is to say, God expects certain things from us. Unless we are able to

deliver these characteristics, we will probably remain in the dark concerning

His will.)

A. Be Willing To Obey Him - Ill. Saul wanted Gods will. Too often, we

make our plans, set them in motion and then call God in to bless them. To genuinely do His will, we must put our will aside and be will to do all that He asks us to do. (Ill. Can you honestly say, Wherever He Leads Ill GO?) Ill. Why should God reveal His will to us when He knows we arent going to do it anyway?

B. Display A Spirit Of Meekness - That is, be teachable - Psa. 25:9. Ill. Saul -

He displayed a teachable spirit. If you arent teachable, and think you know it all already, then you will probably never know His will.

C. Be Open To God - Earnestly, sincerely pray for Gods guidance. Report for

duty. Dont wait to be drafted, just show up and ask Him if He has an assignment for you. If God isnt showing you anything, perhaps you should examine your life to see just how much time you really spend with Him in private. Too often he is speaking, but no one is listening!

D. Be Yielded To God - Ill. Saul - Acts 9:8-9, As soon as he had a word from

God, he got busy doing it. Again, God probably not reveal His will to someone who isnt going to do it anyway. If all areas of your life are yielded and open to His will, then you can expect that He will reveal Himself to you. Are you willing to do His will regardless of the cost? Luke 14:26-33.

II. GODS GUIDANCE IS PRACTICAL

(Ill. God will reveal His will in ways that will be plain to see and understand.

He used several in the Bible. These are still His ways.)

A. Through Miracles - Ill. Saul - Normally, God wont speak to a man like He

did to Saul. This was a miracle! Occasionally, He will speak in the fashion, but dont wait on it before you start to serve Him!

B. Through His Word - Ill. Saul - v.5. Gods Word holds the answers to all of

lifes questions - Psa. 119:89. (Ill. Matt. 5:18) When you are in doubt concerning His will, go back to the Bible and read. (Ill. This is Gods primary mode of address!)

C. Through His People - Ill. Saul - Acts 9:8-20. God used Ananias to speak

His will to Saul. Never discount the counsel of the godly people all around you - Pro. 24:6. (Ill. The danger of pride - It will cause you not to listen - 1 Cor. 10:12.

D. Through His Spirit - Ill. Saul - Acts 9:17. The Holy Spirit is in us, John

14:16, and he will guide us unto all truth, John 16:13. One of the distinguishing marks of Gods sheep is their earmark - John 10:1-14. God speaks to people through the Holy Ghost. (Ill. Beware of listening to voices!)

Conc: God has a big plan for your life! Do you know what it is? If not, be meek, teachable, open and yielded to God. Listen for His leading voice in His Word, His people and His Spirit and He will reveal His will unto you - John 14:21. He wants you to be in His will, and therefore, He will never leave you in the dark!

If you know His will, are you doing it? If not, there is no time like the present to surrender and yield to do the will of God.

Study of ACTS 8:26-40

26 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27 And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, 28 Was returning, and sitting in his chariot read Esaias the prophet. 29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot. 30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? 31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. 32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: 33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. 34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? 35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. 40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Cæsarea.

We have here the story of the conversion of an Ethiopian eunuch to the faith of Christ, by whom, we have reason to think, the knowledge of Christ was sent into that country where he lived, and that scripture fulfilled, Ethiopia shall soon stretch out her hands (one of the first of the nations) unto God, Psalms 68:31.

I. Philip the evangelist is directed into the road where he would meet with this Ethiopian, Acts 8:26. When the churches in Samaria were settled, and had ministers appointed them, the apostles went back to Jerusalem; but Philip stays, expecting to be employed in breaking up fresh ground in the country. And here we have, 1. Direction given him by an angel (probably in a dream or vision of the night) what course to steer: Arise, and go towards the south. Though angels were not employed to preach the gospel, they were often employed in carrying messages to ministers for advice and encouragement, as Acts 5:19. We cannot now expect such guides in our way; but doubtless there is a special providence of God conversant about the removes and settlements of ministers, and one way or other he will direct those who sincerely desire to follow him into that way in which he will own them: he will guide them with his eye. Philip must go southward, to the way that leads from Jerusalem to Gaza, through the desert or wilderness of Judah. He would never have thought of going thither, into a desert, into a common road through the desert; small probability of finding work there! Yet thither he is sent, according to our Saviour's parable, fore-telling the call of the Gentiles, Go you into the highways, and the hedges, Matthew 22:9. Sometimes God opens a door of opportunity to his ministers in places very unlikely. 2. His obedience to this direction (Acts 8:27): He arose and went, without objecting, or so much as asking, "What business have I there?" Or, "What likelihood is there of doing good there?" He went out, not knowing whither he went, or whom he was to meet.

II. An account is given of this eunuch (Acts 8:27), who and what he was, on whom this distinguishing favour was bestowed. 1. He was a foreigner, a man of Ethiopia. There were two Ethiopias, one in Arabia, but that lay east from Canaan; it should seem this was Ethiopia in Africa, which lay south, beyond Egypt, a great way off from Jerusalem; for in Christ those that were afar off were made nigh, according to the promise, that the ends of the earth should see the great salvation. The Ethiopians were looked upon as the meanest and most despicable of the nations, blackamoors, as if nature had stigmatized them; yet the gospel is sent to them, and divine grace looks upon them, though they are black, though the sun has looked upon them. 2. He was a person of quality, a great man in his own country, a eunuch, not in body, but in office-lord chamberlain or steward of the household; and either by the dignity of his place or by his personal character, which commanded respect, he was of great authority, and bore a mighty sway under Candace queen of the Ethiopians, who probably was successor to the queen of Sheba, who is called the queen of the south, that country being governed by queens, to whom Candace was a common name, as Pharaoh to the kings of Egypt. He had the charge of all her treasure; so great a trust did she repose in him. Not many mighty, not many noble, are called; but some are. 3. He was a proselyte to the Jewish religion, for he came to Jerusalem to worship. Some think that he was a proselyte of righteousness, who was circumcised, and kept the feasts; others that he was only a proselyte of the gate, a Gentile, but who had renounced idolatry, and worshipped the God of Israel occasionally in the court of the Gentiles; but, if so, then Peter was not the first that preached the gospel to the Gentiles, as he says he was. Some think that there were remains of the knowledge of the true God in this country, ever since the queen of Sheba's time; and probably the ancestor of this eunuch was one of her attendants, who transmitted to his posterity what he learned at Jerusalem.

III. Philip and the eunuch are brought together into a close conversation; and now Philip shall know the meaning of his being sent into a desert, for there he meets with a chariot, that shall serve for a synagogue, and one man, the conversion of whom shall be in effect, for aught he knows, the conversion of a whole nation.

1. Philip is ordered to fall into company with this traveller that is going home from Jerusalem towards Gaza, thinking he has done all the business of his journey, when the great business which the overruling providence of God designed in it was yet undone. He had been at Jerusalem, where the apostles were preaching the Christian faith, and multitudes professing it, and yet there he had taken no notice of it, and made no enquiries after it--nay, it should seem, had slighted it, and turned his back 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, Isaiah 65:1. Philip has this order, not by an angel, as before, but by the Spirit whispering it in his ear (Acts 8:29): "Go near, and join thyself to this chariot; go so near as that 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. Of those of whom we know nothing else we know this, that they have souls.

2. He finds him reading in his Bible, as he sat in his chariot (Acts 8:28): He ran to him, and heard him read; he read out, for the benefit of those that were with him, Acts 8:30. He not only relieved the tediousness of the journey, but redeemed time by reading, not philosophy, history, nor 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 over 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 Chronicles 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 you understood all these things? Matthew 13:51. And have you understood them aright? We cannot profit by the scriptures unless we do in some measure understand them, 1 Corinthians 14:16,17. And, blessed by God, what is necessary to salvation is easy to be understood.

4. The eunuch in a sense of his need of assistance, desires Philip's company (Acts 8:31): "How can I understand, says 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, Zechariah 4:13. (2.) He speaks as one very desirous to be taught, to 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 and 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 (Isaiah 53:7,8;Ac+8:32,33), 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 that 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 between it and Jerusalem, I rather think that translation was most familiar to him: it appears by Isaiah 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, to the benefit of which every man is entitled, 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 (Isaiah 53:7,8;Ac+8:32,33 foretold concerning the Messiah, (1.) That he should die, should be led to the slaughter, as sheep that were offered in sacrifice--that his life 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 judgment shall be taken away--no justice done to him; for he must be cut off, but not for himself. (3.) That he should die patiently. Like a lamb dumb before the shearer, nay, and before the butcher too, so he opened not his mouth. Never was there such an example of patience as our Lord Jesus was in his sufferings; when he was accused, when he was abused, he was silent, reviled not again, threatened not. (4.) That yet he should live for ever, to ages which cannot be numbered; for so I understand those words, Who shall declare his generation? The Hebrew word properly signifies the duration of one life, Ecclesiastes 1:4. Now who can conceive or express how long he shall continue, notwithstanding this; for his life is taken only from the earth; in heaven he shall live to endless and innumerable ages, as it follows in Isaiah 53:10, He shall prolong his days.

2. The eunuch's question upon this is, Of whom speaketh the prophet this? Acts 8:34. He does not desire Philip to give him some critical remarks upon the words and phrases, and the idioms of the language, but to acquaint him with the general scope and design of the prophecy, to furnish him with a key, in the use of which he might, by comparing one thing with another, be led into the meaning of the particular passage. Prophecies had usually in them something of obscurity, till they were explained by the accomplishment of them, as this now was. It is a material question he asks, and a very sensible one: "Does the prophet speak this of himself, in expectation of being used, being misused, as the other prophets were? or does he speak it of some other man, in his own age, or in some age to come?" Though the modern Jews will not allow it to be spoken of the Messiah, yet their ancient doctors did so interpret it; and perhaps the eunuch knew this, and did partly understand it so himself, only he proposed this question, to draw on discourse with Philip; for the way to improve in learning is to consult the learned. As they must enquire the law at the mouth of the priests (Malachi 2:7), so they must enquire the gospel, especially that part of the treasure which is hid in the field of the Old Testament, at the mouth of the ministers of Christ. The way to receive good instructions is to ask good questions.

3. Philip takes this fair occasion given him to open to him the great mystery of the gospel concerning Jesus Christ, and him crucified. He began at this scripture, took this for his text (as Christ did another passage of the same prophecy, Luke 4:21), and preached unto him Jesus, Acts 8:35. This is all the account given us of Philip's sermon, because it was the same in effect with Peter's sermons, which we have had before. The business of gospel ministers is to preach Jesus, and this is the preaching that is likely to do good. It is probable that Philip had now occasion for his gift of tongues, that he might preach Christ to this Ethiopian in the language of his own country. And here we have an instance of speaking of the things of God, and speaking of them to good purpose, not only as we sit in the house, but as we walk by the way, according to that rule, Deuteronomy 6:7.

V. The eunuch is baptized in the name of Christ, Acts 8:36-38. It is probable that the eunuch had heard at Jerusalem of the doctrine of Christ, so that it was not altogether new to him. But, if he had, what could that do towards this speedy conquest that was made of his heart for Christ. It was a powerful working of the Spirit with and by Philip's preaching that gained the point. Now here we have,

1. The modest proposal which the eunuch made of himself for baptism (Acts 8:36): As they went on their way, discoursing of Christ, the eunuch asking more questions and Philip answering them to his satisfaction, they came unto a certain water, a well, river, or pond, the sight of which made the eunuch think of being baptized. Thus God, by hints of providence which seem casual, sometimes puts his people in mind of their duty, of which otherwise perhaps they would not have thought. The eunuch knew not how little a while Philip might be with him, nor where he might afterwards enquire for him. He could not expect his travelling with him to his next stage, and therefore, if Philip think fit, he will take the present convenience which offers itself of being baptized: "See, here is water, which perhaps we may not meet with a great while again; what doth hinder me to be baptized? Canst thou show any cause why I should not be admitted a disciple and follower of Christ by baptism?" Observe, (1.) He does not demand baptism, does not say, "Here is water and here I am resolved I will be baptized;" for, if Philip have any thing to offer to the contrary, he is willing to waive it for the present. If he think him not fit to be baptized, or if there be any thing in the institution of the ordinance which will not admit such a speedy administration of it, he will not insist upon it. The most forward zeal must submit to order and rule. But, (2.) He does desire it, and, unless Philip can show cause why not, he desires it now, and is not willing to defer it. Note, In the solemn dedicating and devoting of ourselves to God, it is good to make haste, and not to delay; for the present time is the best time, Psalms 119:60. Those who have received the thing signified by baptism should not put off receiving the sign. The eunuch feared lest the good affections now working in him should cool and abate, and therefore was willing immediately to bind his soul with the baptismal bonds unto the Lord, that he might bring the matter to an issue.

2. The fair declaration which Philip made him of the terms upon which he might have the privilege of baptism (Acts 8:37): "If thou believest with all thy heart, thou mayest; that is, If thou believest this doctrine which I have preached to thee concerning Jesus, if thou receivest the record God has given concerning him, and set to thy seal that it is true." He must believe with all his heart, for with the heart man believeth, not with the head only, by an assent to gospel truths in the understanding; but with the heart, by a consent of the will to gospel terms. "If thou do indeed believe with all thy heart, thou art by that united to Christ, and, if thou give proofs and evidences that thou dost so, thou mayest by baptism be joined to the church."

3. The confession of faith which the eunuch made in order to his being baptized. It is very short, but it is comprehensive and much to the purpose, and what was sufficient: I believe that Jesus Christ is the Son of God. He was before a worshipper of the true God, so that all he had to do now was to receive Christ Jesus the Lord. (1.) He believes that Jesus is the Christ, the true Messiah promised, the anointed One. (2.) That Christ is Jesus--a Saviour, the only Saviour of his people from their sins. And, (3.) That this Jesus Christ is the Son of God, that he has a divine nature, as the Son is of the same nature with the Father; and that, being the Son of God, he is the heir of all things. This is the principal peculiar doctrine of Christianity, and whosoever believe this with all their hearts, and confess it, they and their seed are to be baptized.

4. The baptizing of him hereupon. The eunuch ordered his coachman to stop, commanded the chariot to stand still. It was the best baiting place he ever met with in any of his journeys. They went down both into the water, for they had no convenient vessels with them, being upon a journey, wherewith to take up water, and must therefore go down into it; not that they stripped off their clothes, and went naked into the water, but, going barefoot according to the custom, they went perhaps up to the ankles or mid-leg into the water, and Philip sprinkled water upon him, according to the prophecy which this eunuch had probably but just now read, for it was but a few verses before those which Philip found him upon, and was very apposite to his case (Isaiah 52:15): So shall he sprinkle many nations, kings and great men shall shut their mouths at him, shall submit to him, and acquiesce in him, for that which had not before been told them shall they see, and that which they had not heard shall they consider. Observe, Though Philip had very lately been deceived in Simon Magus, and had admitted him to baptism, though he afterwards appeared to be no true convert, yet he did not therefore scruple to baptize the eunuch upon his profession of faith immediately, without putting him upon a longer trial than usual. If some hypocrites crowd into the church, who afterwards prove a grief and scandal to us, yet we must not therefore make the door of admission any straiter than Christ has made it; they shall answer for their apostasy, and not we.

VI. Philip and the eunuch are separated presently; and this is as surprising as the other parts of the story. One would have expected that the eunuch should either have stayed with Philip, or have taken him along with him into his own country, and, there being so many ministers in those parts, he might be spared, and it would be worth while: but God ordered otherwise. As soon as they had come up out of the water, before the eunuch went into his chariot again, the Spirit of the Lord caught away Philip (Acts 8:39), and did not give him time to make an exhortation to the eunuch, as usual after baptism, which it is probable the one intended and the other expected. But his sudden departure was sufficient to make up the want of that exhortation, for it seems to have been miraculous, and that he was caught up in the air in the eunuch's sight, and so carried out of his sight; and the working of this miracle upon Philip was a confirmation of his doctrine, as much as the working of a miracle by him would have been. He was caught away, and the eunuch saw him no more, but, having lost his minister, returned to the use of his Bible again. Now here we are told,

1. How the eunuch was disposed: He went on his way rejoicing. He pursued his journey. Business called him home, and he must hasten to it; for it was no way inconsistent with his Christianity, which places no sanctity nor perfection in men's being hermits or recluses, but is a religion which men may and ought to carry about with them into the affairs of this life. But he went on rejoicing; so far was he from reflecting upon this sudden revolution and change, or advancement rather, in his religion, with any regret, that his second thoughts confirmed him abundantly in it, and he went on, rejoicing with joy unspeakable and full of glory; he was never better pleased in all his life. He rejoiced, (1.) That he himself was joined to Christ and had an interest in him. And, (2.) That he had these good tidings to bring to his countrymen, and a prospect of bringing them also, by virtue of his interest among them, into fellowship with Christ; for he returned, not only a Christian, but a minister. Some copies read Acts 8:39 thus: And, when they were come up out of the water, the Holy Spirit fell upon the eunuch (without the ceremony of the apostle's imposition of hands), but the angel of the Lord caught away Philip.

2. How Philip was disposed of (Acts 8:40): He was found at Azotus or Ashdod, formerly a city of the Philistines; there the angel or Spirit of the Lord dropped him, which was about thirty miles from Gaza, whither the eunuch was going, and where Dr. Lightfoot thinks he took ship, and went by sea into his own country. But Philip, wherever he was, would not be idle. Passing through, he preached in all the cities till he came to Cesarea, and there he settled, and, for aught that appears, had his principal residence ever after; for at Cesarea we find him in a house of his own, Acts 21:8. He that had been faithful in working for Christ as an itinerant at length gains a settlement.

Study of ACTS 8:14-25

14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) 17 Then laid they their hands on them, and they received the Holy Ghost. 18 And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, 19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. 20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. 21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. 22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. 23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. 24 Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. 25 And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.

God had wonderfully owned Philip in his work as an evangelist at Samaria, but he could do no more than an evangelist; there were some peculiar powers reserved to the apostles, for the keeping up of the dignity of their office, and here we have an account of what was done by two of them there--Peter and John. The twelve kept together at Jerusalem (Acts 8:1), and thither these good tidings were brought them that Samaria had received the word of God (Acts 8:14), that a great harvest of souls was gathered, and was likely to be gathered in to Christ there. The word of God was not only preached to them, but received by them; they bade it welcome, admitted the light of it, and submitted to the power of it: When they heard it, they sent unto them Peter and John. If Peter had been, as some say he was, the prince of the apostles, he would have sent some of them, or, if he had seen cause, would have gone himself of his own accord; but he was so far from this that he submitted to an order of the house, and, as a servant to the body, went whither they sent him. Two apostles were sent, the two most eminent, to Samaria, 1. To encourage Philip, to assist him, and strengthen his hands. Ministers in a higher station, and that excel in gifts and graces, should contrive how they may be helpful to those in a lower sphere, and contribute to their comfort and usefulness. 2. To carry on the good work that was begun among the people, and, with those heavenly graces that had enriched them, to confer upon them spiritual gifts. Now observe,

I. How they advanced and improved those of them that were sincere. It is said (Acts 8:16), The Holy Ghost was as yet fallen upon none of them, in those extraordinary powers which were conveyed by the descent of the Spirit upon the day of pentecost. They were none of them endued with the gift of tongues, which seems then to have been the most usual immediate effect of the pouring out of the Spirit. See Acts 10:45,46. This was both an eminent sign to those that believed not, and of excellent service to those that did. This, and other such gifts, they had not, only they were baptized in the name of the Lord Jesus, and so engaged in him and interested in him, which was necessary to salvation, and in this they had joy and satisfaction (Acts 8:8), though they could not speak with tongues. Those that are indeed given up to Christ, and have experienced the sanctifying influences and operations of the Spirit of grace, have great reason to be thankful, and no reason to complain, though they have not those gifts that are for ornament, and would make them bright. But it is intended that they should go on to the perfection of the present dispensation, for the greater honour of the gospel. We have reason to think that Philip had received these gifts of the Holy Ghost himself, but had not a power to confer them; the apostles must come to do this; and they did it not upon all that were baptized, but upon some of them, and, it should seem, such as were designed for some office in the church, or at least to be eminent active members of it; and upon some of them one gift of the Holy Ghost, and upon others another. See 1 Corinthians 12:4,8,14:26. Now in order to this, 1. The apostles prayed for them, Acts 8:15. The Spirit is given, not to ourselves only (Luke 11:13), but to others also, in answer to prayer: I will put my Spirit within you (Ezekiel 36:27), but I will for this be enquired of, Ezekiel 36:37. We may take encouragement from this example in praying to God to give the renewing graces of the Holy Ghost to those whose spiritual welfare we are concerned for--for our children, for our friends, for our ministers. We should pray, and pray earnestly, that they may receive the Holy Ghost; for this includes all blessings. 2. They laid their hands on them, to signify that their prayers were answered, and that the gift of the Holy Ghost was conferred upon them; for, upon the use of this sign, they received the Holy Ghost, and spoke with tongues. The laying on of hands was anciently used in blessing, by those who blessed with authority. Thus the apostles blessed these new converts, ordained some to be ministers, and confirmed others in their Christianity. We cannot now, nor can any, thus give the Holy Ghost by the laying on of hands; but this may intimate to us that those whom we pray for we should use our endeavours with.

II. How they discovered and discarded him that was a hypocrite among them, and this was Simon Magus; for they knew how to separate between the precious and the vile. Now observe here,

1. The wicked proposal that Simon made, by which his hypocrisy was discovered (Acts 8:18,19): When he saw that through laying on of the apostles' hands the Holy Ghost was given (which should have confirmed his faith in the doctrine of Christ, and increased his veneration for the apostles), it gave him a notion of Christianity as no other than an exalted piece of sorcery, in which he thought himself capable of being equal to the apostles, and therefore offered them money, saying, Give me also this power. He does not desire them to lay their hands on him, that he might receive the Holy Ghost himself (for he did not foresee that any thing was to be got by that), but that they would convey to him a power to bestow the gift upon others. He was ambitious to have the honour of an apostle, but not at all solicitous to have the spirit and disposition of a Christian. He was more desirous to gain honour to himself than to do good to others. Now, in making this motion, (1.) He put a great affront upon the apostles, as if they were mercenary men, would do any thing for money, and loved it as well as he did; whereas they had left what they had, for Christ, so far were they from aiming to make it more-- (2.) He put a great affront upon Christianity, as if the miracles that were wrought for the proof of it were done by magic arts, only of a different nature from what he himself had practised formerly. (3.) He showed that, like Balaam, he aimed at the rewards of divination; for he would not have offered money for this power if he had not hoped to get money by it. (4.) He showed that he had a very high conceit of himself, and that he had never his heart truly humbled. Such a wretch as he had been before his baptism should have asked, like the prodigal, to be made as one of the hired servants. But, as soon as he is admitted into the family, no less a place will serve him than to be one of the stewards of the household, and to be entrusted with a power which Philip himself had not, but the apostles only.

2. The just rejection of his proposal, and the cutting reproof Peter gave him for it, Acts 8:20-23.

(1.) Peter shows him his crime (Acts 8:20): Thou hast thought that the gift of God may be purchased with money; and thus, [1.] He had overvalued the wealth of this world, as if it were an equivalent for any thing, and as if, because, as Solomon saith, it answers all things, relating to the life that now is, it would answer all things relating to the other life, and would purchase the pardon of sin, the gift of the Holy Ghost, and eternal life. [2.] He had undervalued the gift of the Holy Ghost and put it upon a level with the common gifts of nature and providence. He thought the power of an apostle might as well be had for a good fee as the advice of a physician or a lawyer, which was the greatest despite that could be done to the Spirit of grace. All the buying and selling of pardons and indulgences in the church of Rome is the product of this same wicked thought, that the gift of God may be purchased with money, when the offer of divine grace so expressly runs, without money and without price.

(2.) He shows him his character, which is inferred from his crime. From every thing that a man says or does amiss we cannot infer that he is a hypocrite in the profession he makes of religion; but this of Simon's was such a fundamental error as could by no means consist with a state of grace; his offering money (and that got by sorcery too) was an incontestable evidence that he was yet under the power of a worldly and carnal mind, and was yet that natural man which receiveth not the things of the Spirit of God, neither can he know them. And therefore Peter tells him plainly, [1.] That his heart was not right in the sight of God, Acts 8:21. "Though thou professest to believe, and art baptized, yet thou art not sincere." We are as our hearts are; if they be not right, we are wrong; and they are open in the sight of God, who knows them, judges them, and judges of us by them. Our hearts are that which they are in the sight of God, who cannot be deceived; and if they be not right in his sight, whatever our pretensions be, our religion is vain, and will stand us in no stead: our great concern is to approve ourselves to him in our integrity, for otherwise we cheat ourselves into our own ruin. Some refer this particularly to the proposal he made; what he asked is denied him, because his heart is not right in the sight of God in asking it. He does not aim at the glory of God nor the honour of Christ in it, but to make a hand of it for himself; he asks, and has not, because he asks amiss, that he may consume it upon his lusts, and be still thought some great one. [2.] That he is in the gall of bitterness, and in the bond of iniquity: I perceive that thou art so, Acts 8:23. This is plain dealing, and plain dealing is best when we are dealing about souls and eternity. Simon had got a great name among the people, and of late a good name too among God's people, and yet Peter here gives him a black character. Note, It is possible for a man to continue under the power of sin, and yet to put on a form of godliness. I perceive it, saith Peter. It was not so much by the spirit of discerning, with which Peter was endued, that he perceived this, as by Simon's discovery of it in the proposal he made. Note, The disguises of hypocrites many times are soon seen through; the nature of the wolf shows itself notwithstanding the cover of the sheep's clothing. Now the character here given of Simon is really the character of all wicked people. First, They are in the gall of bitterness--odious to God, as that which is bitter as gall is to us. Sin is an abominable thing, which the Lord hates, and sinners are by it made abominable to him; they are vicious in their own nature. Indwelling sin is a root of bitterness, that bears gall and wormwood, Deuteronomy 29:18. The faculties are corrupted, and the mind embittered against all good, Hebrews 12:15. It intimates likewise the pernicious consequences of sin; the end is bitter as wormwood. Secondly, They are in the bond of iniquity--bound over to the judgment of God by the guilt of sin, and bound under the dominion of Satan by the power of sin; led captive by him at his will, and it is a sore bondage, like that in Egypt, making the life bitter.

(3.) He reads him his doom in two things--

[1.] He shall sink with his worldly wealth, which he overvalued: Thy money perish with thee. First, Hereby Peter rejects his offer with the utmost disdain and indignation: "Dost thou think thou canst bribe us to betray our trust, and to put the power we are entrusted with into such unworthy hands? Away with thee and thy money too; we will have nothing to do with either. Get thee behind me, Satan." When we are tempted with money to do an evil thing, we should see what a perishing thing money is, and scorn to be biassed by it--It is the character of the upright man that he shakes his hands from holding, from touching bribes, Isaiah 33:15. Secondly, He warns him of his danger of utter destruction if he continued in this mind: "Thy money will perish and thou wilt lose it, and all that thou canst purchase with it. As meats for the belly and the belly for meats (1 Corinthians 6:13), so goods for money and money for goods, but God shall destroy both it and them--they perish in the using; but this is not the worst of it: thou wilt perish with it, and it with thee; and it will be an aggravation of thy ruin, and a heavy load upon thy perishing soul, that thou hadst money, which might have been made to turn to a good account (Luke 16:9), which might have been laid at the apostles' feet, as a charity, and would have been accepted, but was thrust into their hands as a bribe, and was rejected. Son, remember this."

[2.] He shall come short of the spiritual blessings which he undervalued (Acts 8:21): "Thou hast neither part nor lot in this matter; thou hast nothing to do with the gifts of the Holy Ghost, thou dost not understand them, thou art excluded from them, hast put a bar in thine own door; thou canst not receive the Holy Ghost thyself, nor power to confer the Holy Ghost upon others, for thy heart is not right in the sight of God, if thou thinkest that Christianity is a trade to live by in this world, and therefore thou hast no part nor lot in the eternal life in the other world which the gospel offers." Note, First, There are many who profess the Christian religion, and yet have no part nor lot in the matter, no part in Christ (John 13:8), no lot in the heavenly Canaan. Secondly, They are those whose hearts are not right in the sight of God, are not animated by a right spirit, nor guided by a right rule, nor directed to the right end.

(4.) He gives him good counsel, notwithstanding, Acts 8:22. Though he was angry with him, yet he did not abandon him; and, though he would have him see his case to be very bad, yet he would not have him think it desperate; yet now there is hope in Israel. Observe,

[1.] What it is that he advises him to: He must do his first works. First, He must repent,--must see his error and retract it--must change his mind and way--must be humbled and ashamed for what he has done. His repentance must be particular: "Repent of this, own thyself guilty in this, and be sorry for it." He must lay a load upon himself for it, must not extenuate it, by calling it a mistake, or misguided zeal, but must aggravate it by calling it wickedness, his wickedness, the fruit of his own corruption. Those that have said and done amiss must, as far as they can, unsay it and undo it again by repentance. Secondly, He must pray to God, must pray that God would give him repentance, and pardon upon repentance. Penitents must pray, which implies a desire towards God, and a confidence in Christ. Simon Magus, as great a man as he thinks himself, shall not be courted into the apostles' communion (how much soever some would think it a reputation to them) upon any other terms than those upon which other sinners are admitted--repentance and prayer.

[2.] What encouragement he gives him to do this: If perhaps the thought of thy heart, this wicked thought of thine, may be forgiven thee. Note, First, There may be a great deal of wickedness in the thought of the heart, its false notions, and corrupt affections, and wicked projects, which must be repented of, or we are undone. Secondly, The thought of the heart, though ever so wicked, shall be forgiven, upon our repentance, and not laid to our charge. When Peter here puts a perhaps upon it, the doubt is of the sincerity of his repentance, not of his pardon if his repentance be sincere. If indeed the thought of thy heart may be forgiven, so it may be read. Or it intimates that the greatness of his sin might justly make the pardon doubtful, though the promise of the gospel had put the matter out of doubt, in case he did truly repent: like that (Lamentations 3:29), If so be there may be hope.

[3.] Simon's request to them to pray for him, Acts 8:24. He was startled and put into confusion by that which Peter said, finding that resented thus which he thought would have been embraced with both arms; and he cries out, Pray you to the Lord for me, that none of the things which you have spoken come upon me. Here was, First, Something well--that he was affected with the reproof given him, and terrified by the character given of him, enough to make the stoutest heart to tremble; and, this being so, he begged the prayers of the apostles for him, wishing to have an interest in them, who, he believed, had a good interest in heaven. Secondly, Something wanting. He begged of them to pray for him, but did not pray for himself, as he ought to have done; and, in desiring them to pray for him, his concern is more that the judgments he had made himself liable to might be prevented than that his corruptions might be mortified, and his heart, by divine grace, be made right in the sight of God; like Pharaoh, who would have Moses entreat the Lord for him, that he would take away this death only, not that he would take away this sin, this hardness of heart, Exodus 8:8,10:17. Some think that Peter had denounced some particular judgments against him, as against Ananias and Sapphira, which, upon this submission of his, at the apostle's intercession, were prevented; or, from what is related, he might infer that some token of God's wrath would fall upon him, which he thus dreaded and deprecated.

Lastly, Here is the return of the apostles to Jerusalem, when they had finished the business they came about; for as yet they were not to disperse; but, though they came hither to do that work which was peculiar to them as apostles, yet, opportunity offering itself, they applied themselves to that which was common to all gospel ministers. 1. There, in the city of Samaria, they were preachers: They testified the word of the Lord, solemnly attested the truth of the gospel, and confirmed what the other ministers preached. They did not pretend to bring them any thing new, though they were apostles, but bore their testimony to the word of the Lord as they had received it. 2. In their road home they were itinerant preachers; as they passed through many villages of the Samaritans they preached the gospel. Though the congregations there were not so considerable as those in the cities, either for number or figure, yet their souls were as precious, and the apostles did not think it below them to preach the gospel to them. God has a regard to the inhabitants of his villages in Israel (Judges 5:11), and so should we.