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.
27 And G2532 he arose G450 and went: G4198 and, G2532 behold, G2400 a man G435 of Ethiopia, G128 an eunuch G2135 of great authority G1413 under Candace G2582 queen G938 of the Ethiopians, G128 who G3739 had G2258 the charge of G1909 all G3956 her G846 treasure, G1047 and G3739 had come G2064 to G1519 Jerusalem G2419 for to worship, G4352
28 G5037 Was G2258 returning, G5290 and G2532 sitting G2521 in G1909 his G846 chariot G716 G2532 read G314 Esaias G2268 the prophet. G4396
29 Then G1161 the Spirit G4151 said G2036 unto Philip, G5376 Go near, G4334 and G2532 join thyself to G2853 this G5129 chariot. G716
30 And G1161 Philip G5376 ran G4370 thither to him, and heard G191 him G846 read G314 the prophet G4396 Esaias, G2268 and G2532 said, G2036 Understandest thou G687 G1065 G1097 what G3739 thou readest? G314
31 And G1161 he said, G2036 How G1063 G4459 can I, G302 G1410 except G3362 some man G5100 should guide G3594 me? G3165 And G5037 he desired G3870 Philip G5376 that he would come up G305 and sit G2523 with G4862 him. G846
32 G1161 The place G4042 of the scripture G1124 which G3739 he read G314 was G2258 this, G3778 He was led G71 as G5613 a sheep G4263 to G1909 the slaughter; G4967 and G2532 like G5613 a lamb G286 dumb G880 before G1726 his G846 shearer, G2751 so G3779 opened he G455 not G3756 his G846 mouth: G4750
33 In G1722 his G846 humiliation G5014 his G846 judgment G2920 was taken away: G142 and G1161 who G5101 shall declare G1334 his G846 generation? G1074 for G3754 his G846 life G2222 is taken G142 from G575 the earth. G1093
34 And G1161 the eunuch G2135 answered G611 Philip, G5376 and said, G2036 I pray G1189 thee, G4675 of G4012 whom G5101 speaketh G3004 the prophet G4396 this? G5124 of G4012 himself, G1438 or G2228 of G4012 some G5100 other man? G2087
35 Then G1161 Philip G5376 opened G455 his G846 mouth, G4750 and G2532 began G756 at G575 the same G5026 scripture, G1124 and preached G2097 unto him G846 Jesus. G2424
36 And G1161 as G5613 they went G4198 on G2596 their way, G3598 they came G2064 unto G1909 a certain G5100 water: G5204 and G2532 the eunuch G2135 said, G5346 See, G2400 here is water; G5204 what G5101 doth hinder G2967 me G3165 to be baptized? G907
37 And G1161 Philip G5376 said, G2036 If G1487 thou believest G4100 with G1537 all thine G3650 heart, G2588 thou mayest. G1832 And G1161 he answered G611 and said, G2036 I believe G4100 that Jesus G2424 Christ G5547 is G1511 the Son G5207 of God. G2316
38 And G2532 he commanded G2753 the chariot G716 to stand still: G2476 and G2532 they went down G2597 both G297 into G1519 the water, G5204 both G5037 Philip G5376 and G2532 the eunuch; G2135 and G2532 he baptized G907 him. G846
27 And he arose and went: and behold, a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship;
28 and he was returning and sitting in his chariot, and was reading the prophet Isaiah.
29 And the Spirit said unto Philip, Go near, and join thyself to this chariot.
30 And Philip ran to him, and heard him reading Isaiah the prophet, and said, Understandest thou what thou readest?
31 And he said, How can I, except some one shall guide me? And he besought Philip to come up and sit with him.
32 Now the passage of the Scripture which he was reading was this, He was led as a sheep to the slaughter; And as a lamb before his shearer is dumb, So he openeth not his mouth:
33 In his humiliation his judgment was taken away: His generation who shall declare? 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?
35 And Philip opened his mouth, and beginning from this Scripture, preached unto him Jesus.
36 And as they went on the way, they came unto a certain water; and the eunuch saith, Behold, `here is' water; what doth hinder me to be baptized?
37 `And Philip said, If thou believest with all thy 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 both went down into the water, both Philip and the eunuch, and he baptized him.
27 And having arisen, he went on, and lo, a man of Ethiopia, a eunuch, a man of rank, of Candace the queen of the Ethiopians, who was over all her treasure, who had come to worship to Jerusalem;
28 he was also returning, and is sitting on his chariot, and he was reading the prophet Isaiah.
29 And the Spirit said to Philip, `Go near, and be joined to this chariot;'
30 and Philip having run near, heard him reading the prophet Isaiah, and said, `Dost thou then know what thou dost read?'
31 and he said, `Why, how am I able, if some one may not guide me?' he called Philip also, having come up, to sit with him.
32 And the contents of the Writing that he was reading was this: `As a sheep unto slaughter he was led, and as a lamb before his shearer dumb, so he doth not open his mouth;
33 in his humiliation his judgment was taken away, and his generation -- who shall declare? because taken from the earth is his life.'
34 And the eunuch answering Philip said, `I pray thee, about whom doth the prophet say this? about himself, or about some other one?'
35 and Philip having opened his mouth, and having begun from this Writing, proclaimed good news to him -- Jesus.
36 And as they were going on the way, they came upon a certain water, and the eunuch said, `Lo, water; what doth hinder me to be baptized?'
37 `And Philip said, `If thou dost believe out of all the heart, it is lawful;' and he answering said, `I believe Jesus Christ to be the Son of God;''
38 and he commanded the chariot to stand still, and they both went down to the water, both Philip and the eunuch, and he baptized him;
27 And he rose up and went. And lo, an Ethiopian, a eunuch, a man in power under Candace queen of the Ethiopians, who was over all her treasure, who had come to worship at Jerusalem,
28 was returning and sitting in his chariot: and he was reading the prophet Esaias.
29 And the Spirit said to Philip, Approach and join this chariot.
30 And Philip, running up, heard him reading the prophet Esaias, and said, Dost thou then know what thou art reading of?
31 And he said, How should I then be able unless some one guide me? And he begged Philip to come up and sit with him.
32 And the passage of the scripture which he read was this: He was led as a sheep to slaughter, and as a lamb is dumb in presence of him that shears him, thus he opens not his mouth.
33 In his humiliation his judgment has been taken away, and who shall declare his generation? for his life is taken from the earth.
34 And the eunuch answering Philip said, I pray thee, concerning whom does the prophet say this? of himself or of some other?
35 And Philip, opening his mouth and beginning from that scripture, announced the glad tidings of Jesus to him.
36 And as they went along the way, they came upon a certain water, and the eunuch says, Behold water; what hinders my being baptised?
38 And he commanded the chariot to stop. And they went down both to the water, both Philip and the eunuch, and he baptised him.
27 He arose and went; and behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship.
28 He was returning and sitting in his chariot, and was reading the prophet Isaiah.
29 The Spirit said to Philip, "Go near, and join yourself to this chariot."
30 Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?"
31 He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him.
32 Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth.
33 In his humiliation, his judgment was taken away. Who will declare His generation? For his life is taken from the earth."
34 The eunuch answered Philip, "Who is the prophet talking about? About himself, or about someone else?"
35 Philip opened his mouth, and beginning from this Scripture, preached to him Jesus.
36 As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?"
37 {TR adds "Philip said, 'If you believe with all your heart, you may.' He answered, 'I believe that Jesus Christ is the Son of God.'"}
38 He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him.
27 And he went and there was a man of Ethiopia, a servant of great authority under Candace, queen of the Ethiopians, and controller of all her property, who had come up to Jerusalem for worship;
28 He was going back, seated in his carriage, and was reading the book of the prophet Isaiah.
29 And the Spirit said to Philip, Go near, and get on his carriage.
30 And Philip, running up to him, saw that he was reading Isaiah the prophet, and said to him, Is the sense of what you are reading clear to you?
31 And he said, How is that possible when I have no guide? And he made Philip get up by his side.
32 Now the place in the book where he was reading was this: He was taken, like a sheep, to be put to death; and as a lamb is quiet when its wool is being cut, so he made no sound:
33 Being of low degree, his cause was not given a hearing: who has knowledge of his family? for his life is cut off from the earth.
34 And the Ethiopian said to Philip, About whom are these words said by the prophet? about himself, or some other?
35 So Philip, starting from this writing, gave him the good news about Jesus.
36 And while they were going on their way, they came to some water, and the Ethiopian said, See, here is water; why may I not have baptism?
37 []
38 And he gave orders for the carriage to be stopped, and the two of them went down into the water, and Philip gave him baptism.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Acts 8
Commentary on Acts 8 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 8
Ac 8:1-4. Persecution Continued, in Which Saul Takes a Prominent Part—How Overruled for Good.
1. Saul was consenting unto his death—The word expresses hearty approval.
they were all scattered abroad—all the leading Christians, particularly the preachers, agreeably to their Lord's injunctions (Mt 10:23), though many doubtless remained, and others (as appears by Ac 9:26-30) soon returned.
except the apostles—who remained, not certainly as being less exposed to danger, but, at whatever risk, to watch over the infant cause where it was most needful to cherish it.
2. and devout men—pious Jews, probably, impressed with admiration for Stephen and secretly inclined to Christianity, but not yet openly declared.
3. Saul … entering into every house—like as inquisitor [Bengel].
haling men and women, &c.—See his own affecting confessions afterwards (Ac 22:4; 26:9, 10; 1Co 15:9; Ga 1:13; Php 3:6; 1Ti 1:13).
4. they that were scattered abroad went everywhere preaching—Though solemnly enjoined to do this (Lu 24:47; Ac 1:8), they would probably have lingered at Jerusalem, but for this besom of persecution which swept them out. How often has the rage of Christ's enemies thus "turned out rather unto the furtherance of the Gospel" (see Php 1:12, 13).
Ac 8:5-25. Success of Philip's Preaching in Samaria—Case of Simon Magus.
5. Then Philip—not the apostle of that name, as was by some of the Fathers supposed; for besides that the apostles remained at Jerusalem, they would in that case have had no occasion to send a deputation of their own number to lay their hands on the baptized disciples [Grotius]. It was the deacon of that name, who comes next after Stephen in the catalogue of the seven, probably as being the next most prominent. The persecution may have been directed especially against Stephen's colleagues [Meyer].
the city of Samaria—or "a city of Samaria"; but the former seems more likely. "It furnished the bridge between Jerusalem and the world" [Baumgarten].
6-8. the people with one accord gave heed to … Philip—the way being prepared perhaps by the fruits of our Lord's sojourn, as He Himself seems to intimate (see on Joh 4:31-38). But "we may mark the providence of God in sending a Grecian, or a Hellenistic Jew, to a people who from national antipathy would have been unlikely to attend to a native of Judea" [Webster and Wilkinson].
8. great joy in that city—over the change wrought on it by the Gospel, as well as the cures which attested its divine character.
9-13. used sorcery—magical arts.
some great one … the great power of God—a sort of incarnation of divinity.
10. To whom all gave heed … because of long time he had bewitched them—This, coupled with the rapidity with which they deserted him and attached themselves to Philip, shows the ripeness of Samaria for some religious change.
12. were baptized, both men and women—the detection of Simon's frauds helping to extend and deepen the effects of Philip's preaching.
13. Then Simon himself believed also—Left without followers, he thinks it best to join the man who had fairly outstripped him, not without a touch of real conviction.
and … was baptized—What a light does this throw on what is called Baptismal Regeneration!
he continued with Philip—"was in constant attendance upon" him.
14-17. the apostles … sent Peter and John—showing that they regarded Peter as no more than their own equal.
15, 16. prayed … they might receive the Holy Ghost. (For only they were baptized in the name of the Lord Jesus)—As the baptism of adults presupposed "the renewing of the Holy Ghost" (Tit 3:5-7; 1Co 12:13), of which the profession of faith had to be taken for evidence, this communication of the Holy Ghost by the laying on of the apostles' hands was clearly a superadded thing; and as it was only occasional, so it was invariably attended with miraculous manifestations (see Ac 10:44, where it followed Peter's preaching; and Ac 19:1-7, where, as here, it followed the laying on of hands). In the present case an important object was served by it—"the sudden appearance of a body of baptized disciples in Samaria, by the agency of one who was not an apostle, requiring the presence and power of apostles to perform their special part as the divinely appointed founders of the Church" [Alford]. Beautiful, too, was the spectacle exhibited of Jew and Samaritan, one in Christ.
18-24. offered them money—Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.
19. that on whomsoever I lay hands, he may receive the Holy Ghost—Spiritual ambition here shows itself the key to this wretched man's character.
20. Thy money perish with thee—that is, "Accursed be thou and thy money with thee." It is the language of mingled horror and indignation, not unlike our Lord's rebuke of Peter himself (Mt 16:23).
21. Thou hast neither part nor lot … thy heart is not fight, &c.—This is the fidelity of a minister of Christ to one deceiving himself in a very awful manner.
22. Repent … pray … if perhaps the thought of thine heart may be forgiven—this expression of doubt being designed to impress upon him the greatness of his sin, and the need of alarm on his part.
23. in the gall of bitterness and … bond of iniquity—expressing both the awfulness of his condition and the captivity to it in which he was held.
24. Pray ye to the Lord for me—Peter had urged him to pray for himself: he asks those wonder-working men to do it for him; having no confidence in the prayer of faith, but thinking that those men possessed some peculiar interest with heaven.
that none of these things dome upon me—not that the thought of his wicked heart might be forgiven him, but only that the evils threatened might be averted from him. While this throws great light on Peter's view of his melancholy case, it shows that Christianity, as something divine, still retained its hold of him. (Tradition represents him as turning out a great heresiarch, mingling Oriental or Grecian philosophy with some elements of Christianity.)
25. and they—Peter and John.
when they had … preached—in the city where Philip's labors had been so richly blessed.
returned … and preached … in many villages of the Samaritans—embracing the opportunity of their journey back to Jerusalem to fulfil their Lord's commission to the whole region of Samaria (Ac 1:8).
Ac 8:26-40. The Ethiopian Eunuch.
"With this narrative of the progress of the Gospel among the Samaritans is connected another which points to the diffusion of the doctrine of the Cross among the remotest nations. The simplicity of the chamberlain of Meroe forms a remarkable contrast with the craft of the magician just described" [Olshausen].
26-28. the angel of the Lord—rather, "an angel."
go … south, the way that goeth down from Jerusalem to Gaza—There was such a road, across Mount Hebron, which Philip might take without going to Jerusalem (as Von Raumer's'S Palæstina shows).
which is desert—that is, the way; not Gaza itself, which was the southernmost city of Palestine, in the territory of the ancient Philistines. To go from a city, where his hands had been full of work, so far away on a desert road, could not but be staggering to the faith of Philip, especially as he was kept in ignorance of the object of the journey. But like Paul, he "was not disobedient to the heavenly vision"; and like Abram, "he went out not knowing whither he went" (Ac 26:19; Heb 11:8).
27. a man of Ethiopia—Upper Egypt, Meroe.
an eunuch of great authority—Eunuchs were generally employed for confidential offices in the East, and to some extent are still.
Candace—the family name of the queens of Upper Egypt, like Pharaoh, Cæsar, &c. (as appears from classic authors).
had come to Jerusalem to worship—that is, to keep the recent feast of Pentecost, as a Gentile proselyte to the Jewish faith. (See Isa 56:3-8, and Joh 12:20).
28. Was returning—Having come so far, he not only stayed out the days of the festival, but prolonged his stay till now. It says much for his fidelity and value to his royal mistress that he had such liberty. But the faith in Jehovah and love of His worship and word, with which he was imbued, sufficiently explain this.
and sitting in his chariot, read Esaias—Not contented with the statutory services in which he had joined, he beguiles the tedium of the journey homeward by reading the Scriptures. But this is not all; for as Philip "heard him read the prophet Esaias," he must have been reading aloud and not (as is customary still in the East) so as merely to be audible, but in a louder voice than he would naturally have used if intent on his own benefit only: evidently therefore he was reading to his charioteer.
29-31. the Spirit said—by an unmistakable voice within, as in Ac 10:19; 16:6, 7.
go near and join this chariot—This would reveal to Philip the hitherto unknown object of his journey, and encourage him to expect something.
30. Understandest thou what thou readest?—To one so engaged this would be deemed no rude question, while the eager appearance of the speaker, and the question itself, would indicate a readiness to supply any want of insight that might be felt.
31. How can I, except some man guide me?—Beautiful expression at once of humility and docility; the invitation to Philip which immediately followed, to "come up and sit with him," being but the natural expression of this.
32, 33. The place … was this, He was led as a sheep, &c.—One cannot but wonder that this, of all predictions of Messiah's sufferings in the Old Testament the most striking, should have been that which the eunuch was reading before Philip joined him. He could hardly miss to have heard at Jerusalem of the sufferings and death of Jesus, and of the existence of a continually increasing party who acknowledged Him to be the Messiah. But his question to Philip, whether the prophet in this passage meant himself or some other man, clearly shows that he had not the least idea of any connection between this prediction and those facts.
34-38. And the eunuch answered, I pray thee, &c.—The respect with which he here addresses Philip was prompted by his reverence for one whom he perceived to be his superior in divine things; his own worldly position sinking before this.
35. Then Philip opened his mouth—(See on Mt 5:2).
began at the same scripture—founding on it as his text.
preached unto him Jesus—showing Him to be the glorious Burden of this wonderful prediction, and interpreting it in the light of the facts of His history.
36. See, here is water—more simply, "Behold water!" as if already his mind filled with light and his soul set free, he was eagerly looking out for the first water in which he might seal his reception of the truth and be enrolled among the visible disciples of the Lord Jesus.
what doth hinder me to be baptized?—Philip had probably told him that this was the ordained sign and seal of discipleship, but the eunuch's question was likely the first proposal of its application in this case. (Ac 8:37 is wanting in the principal manuscripts and most venerable versions of the New Testament. It seems to have been added from the formularies for baptism which came into current use).
38. they went down both into the water, and he baptized him, &c.—probably laving the water upon him, though the precise mode is neither certain nor of any consequence.
39, 40. the Spirit of the Lord caught away Philip—To deny [as Meyer, Olshausen, Bloomfield] the miraculous nature of Philip's disappearance, is vain. It stands out on the face of the words, as just a repetition of what we read of the ancient prophets, in 1Ki 18:12; 2Ki 2:16. And the same word (as Bengel remarks) is employed to express a similar idea in 2Co 12:2, 4; 1Th 4:17.
the eunuch saw him no more—nor, perhaps, for very joy, cared to see him [Bengel].
and he went on his way rejoicing—He had found Christ, and the key to the Scriptures; his soul was set free, and his discipleship sealed; he had lost his teacher, but gained what was infinitely better: He felt himself a new man, and "his joy was full." Tradition says he was the first preacher of the Gospel in Ethiopia; and how, indeed, could he choose but "tell what the Lord had done for his soul?" Yet there is no certainty as to any historical connection between his labors and the introduction of Christianity into that country.
40. Philip was found—that is, "found himself," "made his appearance": an expression confirming the miraculous manner of his transportation.
at Azotus—the ancient Ashdod.
preached in all the cities—along the coast, proceeding northward.
till he came to Cæsarea—fifty-five miles northwest of Jerusalem, on the Mediterranean, just south of Mount Carmel; and so named by Herod, who rebuilt it, in honor of Cæsar Augustus. Henceforth we lose sight of zealous and honored Philip, as by and by we shall lose sight even of Peter. As the chariot of the Gospel rolls on, other agents are raised up, each suited to his work. But "he that soweth and he that reapeth shall rejoice together." (See on Joh 4:31-38).