Toward the South ( kata mesēmbrian ).

Old word from mesos and hēmera , midday or noon as in Act 22:16, the only other example in the N.T. That may be the idea here also, though "towards the South"gets support from the use of kata liba in Act 27:12.

The same is desert ( hautē estin erēmos ).

Probably a parenthetical remark by Luke to give an idea of the way. One of the ways actually goes through a desert. Gaza itself was a strong city that resisted Alexander the Great five months. It was destroyed by the Romans after war broke out with the Jews.

A eunuch of great authority ( eunouchos dunastēs ).

Eunuchs were often employed by oriental rulers in high posts. Dynasty comes from this old word dunastēs used of princes in Luk 1:52 and of God in 1Ti 6:15. Eunuchs were not allowed to be Jews in the full sense (Deu 23:1), but only proselytes of the gate. But Christianity is spreading to Samaritans and to eunuchs.

Candace ( Kandakēs ).

Not a personal name, but like Pharaoh and Ptolemy, the title of the queens of Ethiopia. This eunuch apparently brought the gospel to Ethiopia.

Treasure ( gazēs ).

Persian word, common in late Greek and Latin for the royal treasure, here only in the N.T.

For to worship ( proskunēsōn ).

Future active participle expressing purpose, a common idiom in the ancient Greek, but rare in the N.T. (Robertson, Grammar , p. 1128).

Was reading ( aneginōsken ).

Imperfect active descriptive, not periphrastic like the two preceding verbs (was returning and sitting). He was reading aloud as Philip "heard him reading"(ēkousen auton anaginōskontos ), a common practice among orientals. He had probably purchased this roll of Isaiah in Jerusalem and was reading the lxx Greek text. See imperfect again in Act 8:32.

Join thyself ( kollēthēti ).

See this vivid word (be glued to, first aorist passive imperative) already in Act 5:13; Luk 10:11; Luk 15:15. Philip probably jumped on the running board on the side of the chariot.

Understandest thou what thou readest? ( Ara ge ginōskeis ha anaginōskeis )

The interrogative particle ara and the intensive particle ge indicate doubt on Philip’ s part. The play (paranomasia ) upon the words in the Greek is very neat:

Do you know what you know again (read)?

The verb for read (anaginōsko ) means to know the letters again, recognize, read. The famous comment of Julian about the Christian writings is often quoted: Anegnōn , egnōn , kategnōn (I read, I understood, I condemned). The keen retort was: Anegnōs , all'ouk egnōs , ei gar egnōs , ouk an kategnōs (You read, but did not understand; for if you had understood, you would not have condemned).

How can I, except some one shall guide me? ( Pōs gar an dunaimēn ean me tis hodēgēsei mė ).

This is a mixed condition, the conclusion coming first belongs to the fourth class (undetermined with less likelihood of being determined) with an and the optative, but the condition (ean , instead of the usual ei , and the future indicative) is of the first class (determined or fulfilled. Robertson, Grammar , p. 1022), a common enough phenomenon in the Koiné. The eunuch felt the need of some one to guide (hodēge from hodēgos , guide, and that from hodos , way, and hegeomai , to lead).

The place ( he periochē ).

See the verb periechei so used in 1Pe 2:6. The word is used either of the section as in Codex A before the beginning of Mark or the contents of a passage. He was here reading one particular passage (Isa 53:7.). The quotation is from the lxx which has some variations from the Hebrew.

Was taken away ( ērthē ).

First aorist passive indicative of airō , to take away. It is not clear what the meaning is here either in the Hebrew or the lxx. Knowling suggests that the idea is that justice was withheld, done away with, in his death, as it certainly was in the death of Christ.

Of whom ( peri tinos ).

Concerning whom, a pertinent inquiry surely and one that troubles many critics today.

Beginning from this scripture ( arxamenos apo tēs graphēs tautēs ).

As a text. Philip needed no better opening than this Messianic passage in Isaiah.

Preached unto him Jesus ( euēggelisato autōi ton Iēsoun ).

Philip had no doubt about the Messianic meaning and he knew that Jesus was the Messiah. There are scholars who do not find Jesus in the Old Testament at all, but Jesus himself did (Luk 24:27) as Philip does here. Scientific study of the Old Testament (historical research) misses its mark if it fails to find Christ the Center of all history. The knowledge of the individual prophet is not always clear, but after events throw a backward light that illumines it all (1Pe 1:11.; 2Pe 1:19-21).

What doth hinder me to be baptized? ( Ti kōluei me baptisthēnai̇ ).

Evidently Philip had said something about baptism following faith and conversion. Act 8:37is not a genuine part of Acts, a western addition. Later baptismal liturgies had it.

Out of the water ( ek tou hudatos ).

Not from the edge of the water, but up out of the water as in Mar 1:10.

Caught away ( hērpasen ).

Suddenly and miraculously, for harpazō , like the Latin rapio , means to carry off. Cf. 2Co 12:2; 1Th 4:17.

Went on his way ( eporeueto ).

Kept on going, imperfect active.

He preached the gospel ( euēggelizeto ).

Imperfect middle describing the evangelistic tour of Philip "till he came to Caesarea"(heōs tou elthein auton , genitive articular infinitive with the preposition heōs and the accusative of general reference) where he made his home and headquarters thereafter (Act 21:28) and was known as the Evangelist.

The south ( μεσημβρίαν )

A contracted form of μεσημερία , midday, noon, which is the rendering at Act 22:6, the only other passage where it occurs. Rev. gives at noon in margin.

Desert

Referring to the route. On desert, see on Luk 15:4. There were several roads from Jerusalem to Gaza. One is mentioned by the way of Bethlehem to Hebron, and thence through a region actually called a desert.

Of Ethiopia

The name for the lands lying south of Egypt, including the modern Nubia, Cordofan, and Northern Abyssinia. Rawlinson speaks of subjects of the Ethiopian queens living in an island near Meroë, in the northern part of this district. He further remarks: " The monuments prove beyond all question that the Ethiopians borrowed from Egypt their religion and their habits of civilization. They even adopted the Egyptian as the language of religion and of the court, which it continued to be till the power of the Pharaohs had fallen, and their dominion was again confined to the frontier of Ethiopia. It was through Egypt, too, that Christianity passed into Ethiopia, even in the age of the apostles, as is shown by the eunuch of Queen Candace."

Of great authority ( δυνάστης )

A general term for a potentate.

Candace

The common name of the queens of Meroë: a titular distinction, like Pharaoh in Egypt, or Caesar at Rome.

Treasure ( γάζης )

Only here in New Testament. A Persian word.

Join thyself ( κολλήθητι )

See on Luk 15:15; and Luk 10:11; and Act 5:12.

Understandest thou what thou readest ( ἆρά γε γινώσκεις ἃ ἀναγινώσκεις );

The play upon the words cannot be translated. The interrogative particles which begin the question indicate a doubt on Philip's part.

How can I (πῶς γὰρ ἂν δυναίμην )?

Lit., for how should I be able? the for connecting the question with an implied negative: " No; for how could I understand except," etc.

The place of the scripture ( ἡ περιοχὴ τῆς γραφῆς )

Strictly, the contents of the passage. See on Mar 12:10; and 1Pe 2:6.

He read

Rev., correctly, was reading; imperfect.

Humiliation

See on Mat 11:29.

Generation

His contemporaries. Who shall declare their wickedness?

Opened his mouth

Indicating a solemn announcement. Compare Mat 5:2.

The best texts omit this verse.

Caught away

Suddenly and miraculously.

And he went, etc. ( ἐπορεύετο γὰρ )

A mistranslation. Rev., rightly, " for he went." A reason is given for the eunuch's seeing Philip no more. He did not stop nor take another road to seek him, but went on his way.

There were two ways from Jerusalem to Gaza, one desert, the other through a more populous country.

Chief officers were anciently called eunuchs, though not always literally such; because such used to be chief ministers in the eastern courts. Candace, queen of the Ethiopians - So all the queens of Ethiopia were called.

God meeteth those that remember him in his ways. It is good to read, hear, seek information even in a journey. Why should we not redeem all our time?

He did not begin about the weather, news, or the like. In speaking for God, we may frequently come to the point at once, without circumlocution.

Such was his modesty, and thirst after instruction.

By reading that very chapter, Isaiah 53, many Jews, yea, and atheists, have been converted. Some of them history records. God knoweth them all. Isa 53:7

That is, when he was a man, he had no justice shown him. To take away a person's judgment, is a proverbial phrase for oppressing him. And who shall declare, or count his generation - That is, who can number his seed, Isa 53:10; which he hath purchased by laying down his life?

Thus, even the circumstances of the journey were under the direction of God. The kingdom of God suits itself to external circumstances, without any violence, as air yields to all bodies, and yet pervades all.

Probably he had been circumcised: otherwise Cornelius would not have been the first fruits of the Gentiles.

Out of the chariot. It does not follow that he was baptized by immersion. The text neither affirms nor intimates any thing concerning it.

Carried him away with a miraculous swiftness, without any action or labour of his own. This had befallen several of the prophets.

Probably none saw him, from his leaving the eunuch, till he was there.

Rather, "an angel."

There was such a road, across Mount Hebron, which Philip might take without going to Jerusalem (as VON RAUMER'S'S Palæstina shows).

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" (Act 26:19; Heb 11:8).

Upper Egypt, Meroe.

Eunuchs were generally employed for confidential offices in the East, and to some extent are still.

The family name of the queens of Upper Egypt, like Pharaoh, Cæsar, &c. (as appears from classic authors).

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).

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.

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.

By an unmistakable voice within, as in Act 10:19; Act 16:6-7.

This would reveal to Philip the hitherto unknown object of his journey, and encourage him to expect something.

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.

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.

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.

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.

(See on Mat 5:2).

Founding on it as his text.

Showing Him to be the glorious Burden of this wonderful prediction, and interpreting it in the light of the facts of His history.

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.

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. (Act 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).

Probably laving the water upon him, though the precise mode is neither certain nor of any consequence.

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, 2Co 12:4; 1Th 4:17.

Nor, perhaps, for very joy, cared to see him [BENGEL].

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.

That is, "found himself," "made his appearance": an expression confirming the miraculous manner of his transportation.

The ancient Ashdod.

Along the coast, proceeding northward.

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).

Arise, and go toward the south - How circumstantially particular are these directions! Every thing is so precisely marked that there is no danger of the apostle missing his way. He is to perform some great duty; but what, he is not informed. The road which he is to take is marked out; but what he is to do in that road, or how far he is to proceed, he is not told! It is God who employs him, and requires of him implicit obedience. If he do his will, according to the present direction, he shall know, by the issue, that God hath sent him on an errand worthy of his wisdom and goodness. We have a similar instance of circumstantial direction from God in Act 9:11 : Arise, go into the street called Straight, and inquire in the house of Judas for one Saul of Tarsus, etc. And another instance, still more particular, in Act 10:5, Act 10:6 : Send men to Joppa, and call for one Simon, whose surname is Peter; he lodgeth with one Simon, a tanner, whose house is by the sea side. God never sends any man on a message, without giving him such directions as shall prevent all mistakes and miscarriages, if simply and implicitly followed. This is also strictly true of the doctrines contained in his word: no soul ever missed salvation that simply followed the directions given in the word of God. Those who will refine upon every thing, question the Divine testimony, and dispute with their Maker, cannot be saved. And how many of this stamp are found, even among Christians, professing strict godliness

Gaza, which is desert - Αὑτη εϚιν ερημος, This it the desert, or this is in the desert. Gaza was a town about two miles and a half from the sea-side; it was the last town which a traveler passed through, when he went from Phoenicia to Egypt, and was at the entrance into a wilderness, according to the account given by Arrian in Exped. Alex. lib. ii. cap. 26, p. 102. [Ed. Gronov.

That it was the last inhabited town, as a man goes from Phoenicia to Egypt, επι τῃ αρχῃ της Ερημου, on the commencement of the desert. See Bp. Pearce

Dr. Lightfoot supposes that the word desert is added here, because at that time the ancient Gaza was actually desert, having been destroyed by Alexander, and μενουσα ερημος, remaining desert, as Strabo, lib. xvi. p. 1102, says; and that the angel mentioned this desert Gaza to distinguish it from another city of the same name, in the tribe of Ephraim, not far from the place where Philip now was. On this we may observe that, although Gaza was desolated by Alexander the Great, as were several other cities, yet it was afterwards rebuilt by Gabinius. See Josephus, Ant. lib. xv. cap. 5, sect. 3. And writers of the first century represent it as being flourishing and populous in their times. See Wetstein

Schoettgen thinks that ερημος, desert, should be referred, not to Gaza, but to ὁδος, the way; and that it signifies a road that was less frequented. If there were two roads to Gaza from Jerusalem, as some have imagined, (see Rosenmuller), the eunuch might have chosen that which was desert, or less frequented, for the sake of privacy in his journeying religious exercises.

A man of Ethiopia - Ανηρ Αιθιοψ should be translated an Ethiopian, for the reasons given on Act 7:2

An eunuch - See this word interpreted, on Mat 19:12 (note). The term eunuch was given to persons in authority at court, to whom its literal meaning did not apply. Potiphar was probably an eunuch only as to his office; for he was a married man. See Gen 37:36; Gen 39:1. And it is likely that this Ethiopian was of the same sort

Of great authority - ΔυναϚης, A perfect lord chamberlain of the royal household; or, rather, her treasurer, for it is here said, he had charge of all her treasure, ην επι πασης της γαζης αυτης . The apparent Greek word Γαζα, Gaza, is generally allowed to be Persian, from the authority of Servius, who, in his comment on Aen. lib. i. ver. 118: -

Apparent rari nantes in gurgite vasto,

Arma virum, tabulaeque, et Troia Gaza per undas

"And here and there above the waves are see

Arms, pictures, precious goods, and floating men.

Dryden

The words of Servius are: " Gaza Persicus sermo est, et significat divitias; unde Gaza urbs in Palaestina dicitur, quod in ea Cambyses rex Persarum cum Aegyptiis bellum inferret divitias suas condidit ."Gaza is a Persian word, and signifies Riches: hence Gaza, a city in Palestine, was so called because Cambyses, king of Persia, laid up his treasures in it, when he waged war with the Egyptians. The nearest Persian word of this signification which I find is gunj , or ganz , and gunja , which signify a magazine, store, hoard, or hidden treasure. The Arabic kluzaneh , comes as near as the Persian, with the same meaning. Hence makhzen , called magazen by the Spaniards, and magazine by the English; a word which signifies a collection of stores or treasures, or the place where they are laid up. It is scarcely necessary to remark that this name is given also to certain monthly publications, which are, or profess to be, a store of treasures, or repository of precious, or valuable things

But who was Candace? It is granted that she is not found in the common lists of Ethiopic sovereigns with which we have been favored. But neither the Abyssinians nor the Jews admitted women in their genealogies. I shall not enter into this controversy, but shall content myself with quoting the words of Mr. Bruce. "It is known,"says he, "from credible writers engaged in no controversy, that this Candace reigned upon the Nile in Atbara, near Egypt. Her capital also, was taken in the time of Augustus, a few years before the conversion of the slave by Philip; and we shall have occasion often to mention her successors and her kingdom, as existing in the reign of the Abyssinian kings, long after the Mohammedan conquest: they existed when I passed through Atbara, and do undoubtedly exist there to this day."- Bruce’ s Travels, vol. ii. p. 431

It does not appear, as some have imagined, that the Abyssinians were converted to the Christian faith by this eunuch, nor by any of the apostles; as there is strong historic evidence that they continued Jews and Pagans for more than three hundred years after the Christian era. Their conversion is with great probability attributed to Frumentius, sent to Abyssinia for that purpose by Athanasius, bishop of Alexandria, about a.d. 330. See Bruce as above

The Ethiopians mentioned here are those who inhabited the isle or peninsula of Meroe, above and southward of Egypt. It is the district which Mr. Bruce calls Atbara, and which he proves formerly bore the name of Meroe. This place, according to Diodorus Siculus, had its name from Meroe, daughter of Cambyses, king of Persia, who died there in the expedition which her father undertook against the Ethiopians. Strabo mentions a queen in this very district named Candace: his words are remarkable. Speaking of an insurrection of the Ethiopians against the Romans he says: Τουτων δ ’ ησαν και οἱ βασιλισσης Ϛρατηγοι της Κανδακης, ἡ καθ ’ ἡμας ηρξε των Αιθιοπων, ανδρικη τις γυνη, πεπηρωενη τον οφθαλμον, "Among these were the officers of Queen Candace, who in our days reigned over the Ethiopians. She was a masculine woman, and blind of one eye."Though this could not have been the Candace mentioned in the text, it being a little before the Christian era, yet it establishes the fact that a queen of this name did reign in this place; and we learn from others that it was a common name to the queens of Ethiopia. Pliny, giving an account of the report made by Nero’ s messengers, who were sent to examine this country, says, Aedificia oppidi (Meroes) pauca: regnare faeminam Candacen; quod nomen multis jam annis ad reginas transiit . Hist. Nat. lib. vi. cap. 29, ad fin. They reported that "the edifices of the city were few: that a woman reigned there of the name of Candace; which name had passed to their queens, successively, for many years."To one of those queens the eunuch in the text belonged; and the above is sufficient authority to prove that queens of this name reigned over this part of Ethiopia

Had come to Jerusalem for to worship - Which is a proof that he was a worshipper of the God of Israel; but how came he acquainted with the Jewish religion? Let us, for a little, examine this question. In 1Ki 10:1, etc., we have the account of the visit paid to Solomon by the queen of Sheba, the person to whom our Lord refers, Mat 12:42, and Luk 11:31. It has been long credited by the Abyssinians that this queen, who by some is called Balkis, by others Maqueda, was not only instructed by Solomon in the Jewish religion, but also established it in her own empire on her return; that she had a son by Solomon named Menilek, who succeeded her in the kingdom; and, from that time till the present, they have preserved the Jewish religion. Mr. Bruce throws some light upon this subject: the substance of what he says is the following: "There can be no doubt of the expedition of the queen of Sheba; as Pagan, Moor, Arab, Abyssinian, and all the countries round, vouch for it, nearly in the terms of Scripture. Our Savior calls her queen of the south; and she is called, in 1Ki 10:1, etc., 2Ch 9:1, etc., queen of Sheba or Saba; for Saba, Azab, and Azaba, all signify the south: and she is said to have come from the uttermost parts of the earth. In our Saviour’ s time the boundaries of the known land, southward, were Raptam or Prassum; which were the uttermost parts of the known earth, and were with great propriety so styled by our Lord. The gold, myrrh, cassia, and frankincense, which she brought with her, are all products of that country. The annals of the Abyssinians state that she was a pagan when she left Saba or Azab, to visit Solomon; and that she was there converted and had a son by Solomon, who succeeded her in the kingdom, as stated above. All the inhabitants of this country, whether Jews or Christians, believe this; and, farther, that the 45th Psalm was a prophecy of her journey to Jerusalem; that she was accompanied by a daughter of Hiram from Tyre; and that the latter part of the Psalm is a prophecy of her having a son by Solomon, and of his ruling over the Gentiles."Travels, vol. ii. page 395, etc. All this being granted, and especially the Scripture fact of the queen of Sheba’ s visit, and the great probability, supported by uninterrupted tradition, that she established the Jewish religion in her dominions on her return, we may at once see that the eunuch in question was a descendant of those Jews; or that he was a proselyte in his own country to the Jewish faith, and was now come up at the great feast to worship God at Jerusalem. Mr. Bruce may be right; but some think that Saba, in Arabia Felix, is meant: see the note on Mat 12:42.

Sitting in his chariot, read Esaias the prophet - He had gone to Jerusalem to worship: he had profited by his religious exercises: and even in travelling, he is improving his time. God sees his simplicity and earnestness, and provides him an instructer, who should lead him into the great truths of the Gospel, which, without such a one, he could not have understood. Many, after having done their duty, as they call it, in attending a place of worship, forget the errand that brought them thither, and spend their time, on their return, rather in idle conversation than in reading or conversing about the word of God. It is no wonder that such should be always learning, and never able to come to the knowledge of the truth.

Then the Spirit said unto Philip - This holy man having obeyed the first direction he received from God, and gone southward without knowing the reason why, it was requisite that he should now be informed of the object of his mission: the Spirit said unto him, go near, and join thyself, etc. The angel who had given him the first direction had departed; and the influence of the Holy Spirit now completed the information. It is likely that what the Spirit did in this case was by a strong impression on his mind, which left him no doubt of its being from God.

Heard him read the Prophet Esaias - The eunuch, it seems, was reading aloud, and apparently in Greek, for that was the common language in Egypt; and, indeed, almost in every place it was understood. And it appears that it was the Greek version of the Septuagint that he was reading, as the quotation below is from that version.

How can I, except some man should guide me? - This is no proof that "the Scriptures cannot be understood without an authorized interpreter,"as some of the papistical writers assert. How could the eunuch know any thing of the Gospel dispensation, to which this scripture referred? That dispensation had not yet been proclaimed to him; he knew nothing about Jesus. But where that dispensation has been published, where the four Gospels and the apostolic epistles are at hand, every thing relative to the salvation of the soul may be clearly apprehended by any simple, upright person. There are difficulties, it is true, in different parts of the sacred writings, which neither the pope nor his conclave can solve; and several which even the more enlightened Protestant cannot remove; but these difficulties do not refer to matters in which the salvation of the soul is immediately concerned: they refer to such as are common to every ancient author in the universe. These difficulties, being understood, add to the beauty, elegance, and justness of the language, thoughts, and turns of expression; and these, only the few who are capable of understanding are able to relish. As to all the rest, all that relates to faith and practice, all in which the present and eternal interest of the soul is concerned, "the wayfaring man, though a fool, (quite illiterate), shall not err therein.

That he would come up, and sit with him - So earnestly desirous was he to receive instruction relative to those things which concerned the welfare of his soul.

The place of the scripture - Περιοχη της γραφης, The section, or paragraph.

In his humiliation, his judgment was taken away - He who was the fountain of judgment and justice had no justice shown him (mercy he needed not) in his humiliation; viz. that time in which he emptied himself, and appeared in the form of a servant

Who shall declare his generation - Την γενεαν αυτου : Answering to the Hebrew דורו doro , which Bp. Lowth understands as implying his manner of life. It was the custom among the Jews, when they were taking away any criminal from judgment to execution, to call out and inquire whether there was any person who could appear in behalf of the character of the criminal - whether there was any who, from intimate acquaintance with his manner of life, could say any thing in his favor? This circumstance I have noticed before, and it has been particularly remarked in the case of Stephen: see at Act 7:60. In our Lord’ s case, this benevolent inquiry does not appear to have been made; and perhaps to this breach of justice, as well as of custom, the prophet refers; and this shows how minutely the conduct of those bad men was known seven hundred years before it took place. God can foreknow what he pleases, and can do what he pleases; and all the operations of his infinite mind are just and right. Some think that, who shall declare his generation? refers to his eternal Sonship; others, to his miraculous conception by the Holy Spirit, in the womb of the virgin; others, to the multitudinous progeny of spiritual children which should be born unto God, in consequence of his passion and meritorious death. Perhaps the first, which refers to the usual custom in behalf of the criminal, is the best and most natural sense.

Of whom speaketh the prophet this - This was a very natural inquiry: for in the test itself, and in its circumstances, there was nothing that could determine the meaning, so as to ascertain whether the prophet meant himself or some other person; and the very inquiry shows that the eunuch had thought deeply on the subject.

Began at the same scripture - He did not confine himself to this one scripture, but made this his text, and showed, from the general tenor of the sacred writings, that Jesus was the Christ, or Messiah; and that in his person, birth, life, doctrine, miracles, passion, death, and resurrection, the Scriptures of the Old Testament were fulfilled. This preaching had the desired effect, for the eunuch was convinced of the truth of Philip’ s doctrine, and desired to be baptized in the name of Jesus.

See, here is water - He was not willing to omit the first opportunity that presented itself of his taking upon himself the profession of the Gospel. By this we may see that Philip had explained the whole of the Christian faith to him, and the way by which believers were brought into the Christian Church.

I believe that Jesus Christ is the Son of God - He believed that Jesus, whom Philip preached to him, was The Christ or Messiah, and consequently the Son of God

This whole verse is omitted by ABCG, several others of the first authority, Erpen’ s edit. of the Arabic, the Syriac, the Coptic, Sahidic, Ethiopic, and some of the Slavonic: almost all the critics declare against it as spurious. Griesbach has left it out of the text; and Professor White in his Crisews says, " Hic versus certissime delendus ,"this verse, most assuredly, should be blotted out. It is found in E, several others of minor importance, and in the Vulgate and Arabic. In those MSS. where it is extant it exists in a variety of forms, though the sense is the same.

And they went down - They alighted from the chariot into the water. While Philip was instructing him, and he professed his faith in Christ, he probably plunged himself under the water, as this was the plan which appears to have been generally followed among the Jews in their baptisms; but the person who had received has confession of faith was he to whom the baptism was attributed, as it was administered by his authority.

The Spirit of the Lord caught away Philip - Perhaps this means no more than that the Holy Spirit suggested to the mind of Philip that he should withdraw abruptly from the eunuch, and thus leave him to pursue his journey, reflecting on the important incidents which had taken place. Some suppose that the angel of the Lord, and the Spirit of the Lord, are the same person throughout this chapter. There is a remarkable reading in the Codex Alexandrinus which exists thus in two lines: -

ΠΝΑΑΓΙΟΝΕΠΕΠΕΞΕΝΕΠΙΤΟΝΕΥΝΟΥΧΟΝ

The Spirit of the Lord fell upon the eunuch

ΑΓΓΕΛΟΞΔΕΚΥΗΡΠΑΞΕΝΤΟΝΦΙΛΙΠΠΟΝ

But the angel of the Lord snatched away Philip

This reading is found in several other MSS. and in some versions. Many think that the Spirit or angel of God carried off Philip in some such manner as the Apocrypha represents the transportation of Habakkuk, who was taken up by the hair of the head, and carried from Judea to Babylon! For such an interposition there was no need. When Philip had baptized the eunuch, the Spirit of God showed him that it was not the will of God that he should accompany the eunuch to Meroe, but, on the contrary, that he should hasten away to Ashdod; as God had in that, and the neighboring places, work sufficient to employ him in.

Philip was found at Azotus - Prom the time he left the eunuch, he was not heard of till he got to Azotus, which, according to Dr. Lightfoot, was about 34 miles from Gaza, and probably it was near Gaze that Philip met the eunuch. The Azotus of the New Testament is the Ashdod of the old. It was given by Joshua to the tribe of Judah, Jos 15:47. It was one of the five lordships which belonged to the Philistines, and is a seaport town on the Mediterranean Sea, between Gaza on the south, and Joppa or Jaffa on the north. Herodotus reports, lib. ii. cap. 157, that Psammeticus, king of Egypt, besieged this city 29 years, which, if true, is the longest siege which any city or fortress ever endured

Preached in all the cities, till he cams to Caesarea - This was Caesarea in Palestine, formerly called Strato’ s Tower, built by Herod the Great in honor of Augustus. There was an excellent harbour here made by Herod; and, after the destruction of Jerusalem, it became the capital of the whole land of Judea. It must be always distinguished from Caesarea Philippi, which was an inland town not far from the springs of Jordan. Whenever the word Caesarea occurs without Philippi, the former is intended. As Philip preached in all the cities of Palestine till he came to Caesarea, he must have preached in the different cities of the Philistine country, Ashdod, Akkaron, and Jamnia, and also in the principal parts of Samaria, as these lay in his way from Gaza to Caesarea. As there was a readier disposition to receive the word in those places, the Spirit of the Lord, under whose guidance he acted, did not suffer him to accompany the eunuch to Abyssinia. It appears, from Act 21:8, that Philip settled at Caesarea, where he had a house and family, four of his unmarried daughters being prophetesses. It is likely that his itinerant mission ended here; though he continued occasionally to perform the work of an evangelist, and to bring up his family in the knowledge and fear of God, which is the most imperious duty that any master of a family can be called on to perform, and which it is impossible for any man to accomplish by substitute; and which none can neglect without endangering his own salvation.

26.And the angel. Luke passeth over unto a new history, to wit, how the gospel came even unto the Ethiopians. For though he reporteth there was but one man converted unto the faith of Christ, yet because his authority and power was great in all the realm, his faith might spread abroad a sweet smell far and wide. For we know that the gospel grew of small beginnings; and therein appeared the power of the Spirit more plainly, in that one grain of seed did fill a whole country in a small space. Philip is first commanded by the angel to go toward the south; the angel telleth him not to what end. And thus doth God oftentimes use to deal with those that be his, to prove their obedience. He showeth what he will have them to do; he commandeth them to do this or that, but he keepeth the success hidden with himself. Therefore let us be content with the commandment ⁵²⁷ of God alone, although the reason of that which he enjoineth, or the fruit of obedience, appear not by and by. ⁵²⁸ For although this be not plainly expressed, yet all the commandments of God contain a hidden promise, that so often as we obey him, all that work which we take in hand must needs fall out well. Moreover, this ought to be sufficient for us, that God doth allow our studies, when as we take nothing in hand rashly or without his commandment. If any man object, that angels come not down daily from heaven to reveal unto us what we ought to do, the answer is ready, that we are sufficiently taught in the Word of God what we ought to do, and that they are never destitute of counsel who ask it of him, ⁵²⁹ and submit themselves to the government of the Spirit. Therefore nothing doth hinder and keep us back from being ready to follow God, save only our own slothfulness and coldness ⁵³⁰ in prayer.

To the way which goeth down to Gaza All the learned grant that that is called Gaza here which the Hebrews call Haza. Wherefore, Pomponius Mela is deceived, who saith that Cambyses, king of Persia, called that city by this name, because when he made war against the Egyptians, he had his riches laid up there. It is true, indeed, that the Persians call treasure or plenty, Gaza; and Luke useth this word shortly after in this sense, when as he saith that the eunuch was the chief governor of the treasure of Candace; but because that Hebrew word was used before such time as Cambyses was born, I do not think but that it was corrupt afterwards, the letter ה (heth) being changed into g, which thing we see was done in all others almost. The epitheton waste is added for this cause, because Alexander of Macedonia laid waste that old Gaza. Also Luke refuteth those who make Constantinus the builder of the second and new Gaza, who affirmeth that it was an hundred and fifty years before; but it may be that he beautified and enlarged the city after it was built. And all men confess that this new Gaza was situate on the seacoast, distant twenty furlongs from the old city.

27.Behold, a man, an Ethiopian He calleth him a man, who he saith shortly after was an eunuch; but because kings and queens in the East were wont to appoint eunuchs over their weighty affairs, thereby it came to pass that lords of great power were called generally ⁵³¹ eunuchs, whereas, notwithstanding, they were men. Furthermore, Philip findeth indeed, now at length, that he did not obey God in vain. Therefore, whosoever committeth the success to God, and goeth on forward thither whither he biddeth him, he shall at length try ⁵³² that all that falleth out well which is taken in hand at his appointment. ⁵³³ The name Candace was not the name of one queen only; but as all the emperors of Rome were called Caesars,, so the Ethiopians, as Pliny withesseth, called their queens Candaces. This maketh also unto the matter that the writers of histories report that that was a noble and wealthy kingdom, because it may the better be gathered by the royalty and power thereof how gorgeous the condition and dignity of the eunuch was. The head and principal place ⁵³⁴ was Meroe. The profane writers agree with Luke, who report that women used to reign there.

Came [had come] to worship Hereby we gather that the name of the true God was spread far abroad, seeing he had some worshippers in far countries. Certes, it must needs be that this man did openly profess another worship than his nation; for so great a lord could not come into Judea by stealth, and undoubtedly he brought with him a great train. And no marvel if there were some everywhere in the East parts which worshipped the true God, because that after the people were scattered abroad, there was also some smell ⁵³⁵ of the knowledge of the true God spread abroad with them throughout foreign countries; yea, the banishment ⁵³⁶ of the people was a spreading abroad of true godliness. Also, we see that though the Romans did condemn the Jewish religion with many cruel edicts, yet could they not bring to pass but that many, even on [in] heaps, would profess the same. ⁵³⁷ These were certain beginnings ⁵³⁸ of the calling of the Gentiles, until such time as Christ, having with the brightness of his coming put away the shadows of the law, might take away the difference which was between the Jews and the Gentiles; and having pulled down the wall of separation, he might gather together from all parts the children of God, (Eph 2:14.)

Whereas the eunuch came to Jerusalem to worship, it must not be accounted any superstition. He might, indeed, have called ⁵³⁹ upon God in his own country, but this man would not omit the exercises which were prescribed to the worshippers of God; and, therefore, this was his purpose, not only to nourish faith privily ⁵⁴⁰ in his heart, but also to make profession of the same amongst men. And yet, notwithstanding, he could not be so divorced ⁵⁴¹ from his nation, but that he might well know that he should be hated of many. But he made more account of the external profession of religion, which he knew God did require, than of the favor of men. And if such a small sparkle of the knowledge of the law did so shine in him, what a shame were it for us to choke the perfect light of the gospel with unfaithful silence? If any do object that the sacrifices were even then abrogated, and that now the time was come wherein God would be called upon everywhere without difference of place, we may easily answer, that those to whom the truth of the gospel was not yet revealed, were retained in the shadows of the law without any superstition. For whereas it is said that the law was abolished by Christ, as concerning the ceremonies, it is thus to be understood, that where Christ showeth himself plainly, those rites vanish away which prefigured him when he was absent. Whereas the Lord suffered the eunuch to come to Jerusalem before he sent him a teacher, it is to be thought that it was done for this cause, because it was profitable that he should yet be framed by the rudiments of the law, that he might be made more apt afterward to receive the doctrine of the gospel. And whereas God sent none of the apostles unto him ⁵⁴² at Jerusalem, the cause lieth hid in his secret counsel, unless, peradventure, it were done that he might make more account of the gospel, as of some treasure found suddenly, and offered unto him contrary to hope; or because it was better that Christ should be set before him, after that being separated and withdrawn from the external pomp of ceremonies and the beholding of the temple, he sought the way of salvation quietly at such time as he was at rest. ⁵⁴³

28.He read Esaias The reading of the prophet showeth that the eunuch did not worship a God unadvisedly, according to the understanding of his own head, whom he had reigned to himself, but whom he knew by the doctrine of the law. And surely this is the right way to worship God, not to snatch at bare and vain rites, but to adjoin the word thereunto, otherwise there shall be nothing but that which cometh by chance and is confused. And certainly the form of worshipping prescribed in the law differeth nothing from the inventions of men, save only because God giveth light there by his word. Therefore, those which are God’s scholars do worship aright only, that is, those who are taught in his school. But he seemeth to lose his labor when he readeth without profit. For he confesseth that he cannot understand the prophet’s meaning, unless he be helped by some other teacher. I answer, as he read the prophet with a desire to learn, so he hoped for some fruit, and he found it indeed. Therefore, why doth he deny that he can understand the place which he had in hand? For because ⁵⁴⁴ he manifestly confesseth his ignorance in darker places. There be many things in Isaiah which need no long exposition, as when he preacheth of the goodness and power of God, partly that he may invite men unto faith, partly that he may exhort and teach them to lead a godly life. Therefore, no man shall be so rude an idiot ⁵⁴⁵ which shall not profit somewhat by reading that book, and yet, notwithstanding, he shall, peradventure, scarce understand every tenth verse. Such was the eunuch’s reading. For seeing that, according to his capacity, he gathered those things which served to edification, he had some certain profit by his studies. Nevertheless, though he were ignorant of many things, ⁵⁴⁶ yet was he not wearied, so that he did cast away the book. Thus must we also read the Scriptures. We must greedily, and with a prompt mind, receive those things which are plain, and wherein God openeth his mind. As for those things which are hid from us, we must pass them over until we see greater light. And if we be not wearied with reading, it shall at length come to pass that the Scripture shall be made more familiar by continual use.

31.How should I? Most excellent modesty of the eunuch, who doth not only permit Philip who was one of the common sort, to question with him, but doth also willingly ⁵⁴⁷ confess his ignorance. And surely we must never hope that he will ever show himself apt to be taught who is puffed up with the confidence of his own wit. Hereby it eometh to pass that the reading of the Scriptures doth profit so few at this day, because we can scarce find one amongst a hundred who submitteth himself willingly to learn. For whilst all men almost are ashamed to be ignorant of that whereof they are ignorant, every man had rather proudly nourish his ignorance than seem to be scholar to other men. Yea, a great many take upon them haughtily to teach other men. Nevertheless, let us remember that the eunuch did so confess his ignorance, that yet, notwithstanding, he was one of God’s scholars when he read the Scripture. This is the true reverence of the Scripture, when as we acknowledge that there is that wisdom laid up there which surpasseth ⁵⁴⁸ all our senses; and yet notwithstanding, we do not loathe it, but, reading diligently, we depend upon the revelation of the Spirit, and desire to have an interpreter given us.

He prayed Philip that he would come up This is another token of modesty, that he seeketh an interpreter and teacher. He might have rejected Philip according to the pride of rich men; for it was a certain secret upbraiding of ignorance when Philip said, Understandest thou what thou readest? But rich men think that they have great injury done them if any man speak homely to them. And, therefore, they break out by and by into these speeches, What is that to thee? or, What hast thou to do with me? But the eunuch submitteth himself humbly to Philip that by him he may be taught. Thus must we be minded if we desire to have God to be our teacher, whose Spirit resteth upon the humble and meek, (Isa 66:2.) And if any man, mistrusting himself, submit himself to be taught, the angels shall rather come down from heaven ⁵⁴⁹ than the Lord will suffer us to labor in vain; though (as did the eunuch) we must use all helps, which the Lord offereth unto us, for the understanding of the Scriptures. Frantic men require inspirations and revelations ⁵⁵⁰ from heaven, and, in the mean season, they contemn the minister of God, by whose hand they ought to be governed. Other some, which trust too much to their own wit, will vouchsafe to hear no man, and they will read no commentaries. But God will not have us to despise those helps which he offereth unto us, and he suffereth not those to escape scot free which despise the same. And here we must remember, that the Scripture is not only given us, but that interpreters and teachers are also added, to be helps to us. For this cause the Lord sent rather Philip than an angel to the eunuch. For to what end served this circuit, that God calleth Philip by the voice of the angel, and sendeth not the angel himself forthwith, save only because he would accustom us to hear men? This is, assuredly, no small commendation of external preaching, that the voice of God soundeth in the mouth of men to our salvation, when angels hold their peace. Concerning which thing, I will speak more upon the ninth and tenth chapters.

32.The sentence of Scripture It is properly a text or period. Let us know that he lighted not upon this place by chance but that it came to pass by the wonderful providence of God, that Philip should have a proposition or principle from which the whole sum of Christianity might be set. ⁵⁵¹ Therefore, first, he hath matter of full instruction brought to his hand by the secret direction of the Spirit; secondly, the form is plainly applied to the ministry of man. This is an excellent prophecy of Christ, and above all others to be remembered; because Isaiah saith plainly there ⁵⁵² that such should be the manner of redeeming the Church, that the Son of God do by his death purchase life for men, that he offereth himself in sacrifice to purge ⁵⁵³ men’s sins, that he be punished with the hand of God, and that he go down even unto the very hell, that he may exalt us unto heaven, having delivered us from destruction. In sum, this place teacheth plainly how men are reconciled to God, how they obtain righteousness, how they come to the kingdom of God, being delivered from the tyranny of Satan, and loosed from the yoke of sin; to be brief, whence they must fetch all parts of their salvation.

Notwithstanding, I will only expound those things which Luke here citeth, and there be, indeed, two members. In the former, he teacheth that Christ, to the end he may redeem the Church, ⁵⁵⁴ must needs be so broken, that he appear like to a man which is cast down and past hope. Secondly, he affirmeth that his death shall give life, and that there shall a singular triumph issue out of great despair. Whereas he compareth Christ to a lamb, which suffereth itself to be led and slain, and to a sheep, which offereth herself meekly to be shorn; his meaning is, that the sacrifice of Christ shall be voluntary. And surely this was the way to appease God’s wrath, in that he showed himself obedient. He spake, indeed, before Pilate, (Joh 18:34,) but not to save his life, but rather that he might willingly offer himself to die, ⁵⁵⁵ as he was appointed by the Father, and so might bring that punishment upon himself which was prepared for us. Therefore the prophet teacheth both things, that Christ must needs have suffered that he might purchase life for us, and that he was to suffer death willingly, that he might blot out the stubbornness of men by his obedience. And hence must we gather an exhortation unto godliness, ⁵⁵⁶ as Peter doth; but that doctrine of faith which I have already touched is former ⁵⁵⁷ in order.

33.In his humility his judgment The eunuch had either the Greek volume, or else Luke did set down the reading which was then used, as he useth to do. The prophet saith that Christ was exalted out of sorrow and judgment, by which words he signifieth a wonderful victory, which immediately ensued his casting down. For if he had been oppressed with death, there could nothing have been hoped for at his hands.

Therefore, to the end the prophet may establish our faith in Christ, after that he had described him to be stricken with the hand of God, and to be subject to be slain, ⁵⁵⁸ he putteth upon him a new person now; to wit, that he cometh up out of the depth of death as a conqueror, and out of the very hell, being the author of eternal Life. I know, indeed, that this place is diversely expounded. Some there be which understand by this, that he was carried from the prison to the cross; other some there be who think that to be taken away doth signify as much as to be brought to nought. And, indeed, the signification of the Hebrew word, לחה ( lachah) is doubtful, ⁵⁵⁹ as is also the signification of the Greek word αιρεσθαι. But he which shall thoroughly weigh the text, [context,] shall agree with me in that which I have said, that he passeth now from that doleful and unseemly sight which he had set before our eyes, unto the new beginning of unlooked-for glory. Therefore the Greek interpretation differeth not much from the words of the prophet in the sum of the matter. For Christ’s judgment was exalted in his humility or casting down; because at such time as he might seem to be cast down and oppressed, the Father maintained his cause. After this sort judgment shall be taken in this place (as in many other) for right. But it signifieth condemnation in the Hebrew text. For the prophet saith, that after that Christ shall be brought into great straits, and shall be like unto a condemned and lost man, he shall be lifted up by the hand of the Father. Therefore the meaning of the words is, that Christ must first have suffered death, before the Father should exalt him unto the glory of his kingdom; which doctrine must be translated unto the whole body of the Church; because all the godly ought wonderfully to be lifted up with the hand of God, that they be not swallowed up of death. But when God appeareth to be the revenger of his, he doth not only restore them to life but also, getteth to them excellent triumphs of many deaths, as Christ did triumph most gloriously upon the cross; whereof the apostle maketh mention in the Col 2:0.

His generation After that the prophet hath set forth the victorious death of Christ, he addeth now that his victory shall not last only for a small time, but shall go beyond all number of years. For the exclamation of the prophet importeth as much as if he should deny that the perpetuity of Christ’s kingdom can be expressed by the tongue of men. But interpreters have wrested this place miserably. Whereas the old writers have endeavored hereby to prove the Eternal Generation of the Word of God against Arius, it is too far dissenting from the prophet’s mind. Chrysostom’s exposition is never a whit truer, who referreth it unto the human generation. Neither do they understand the prophet’s meaning, which suppose that he inveigheth against the men of that age. Other some think better, who take it to be spoken of the Church, save only that they are deceived in the word generation, which they think doth signify a posterity or issue. But the word דר , ( dor,) which the prophet useth, signifieth, amongst the Hebrews, an age, or the continuance of man’s life. Therefore, undoubtedly this is the prophet’s meaning, that Christ’s life shall endure for ever, when as he shall be once delivered by his Father’s grace from death; although this life, which is without end, appertaineth unto the whole body of the Church; because Christ rose, not that he may live for hlmself, but for us. Therefore, he extolleth now in the members ⁵⁶⁰ the fruit and effect of that victory which he placed in the Head. Wherefore every one of the faithful may conceive sure hope of eternal life out of this place; secondly, the perpetuity of the Church is rather avouched in the person of Christ.

Because his life is taken from the earth This is, to look to, (to be) a very absurd reason, that Christ doth reign with such renown in heaven and earth, because he was cut off. For who can believe that death is the cause of life? But this was done by the wonderful counsel of God, that hell should be a ladder, whereby Christ should ascend into heaven; that reproach should be unto him a passage into life; that the joyful brightness of salvation should appear out of the horror and darkness of the cross; that blessed immortality should flow from the deep pit of death. Because he humbled himself, therefore the Father exalted him, that every knee may bow before him, (Phi 2:10,) etc. Now must we bethink ourselves what fellowship we have with Christ, that it may not be troublesome to any to go the same way.

34.The eunuch said to Philip Here it appeareth what an earnest desire the eunuch had to learn. He wandereth in divers prophecies of Isaiah as through doubtful boughts, ⁵⁶¹ and yet he is not weary of reading. And whilst that he arrogateth nothing to himself, he getteth far more, contrary to his hope, even at a sudden, than he could get during his whole life by taking great pains, if he had brought all his quickness of wit. So the Lord will be unto us a Master, though we be but small, if, acknowledging our ignorance, we be not loth to submit ourselves to learn. And as the seed, covered with earth, lieth hid for a time, so the Lord will illuminate us by his Spirit, and will cause that reading which, being barren and void of fruit, causeth nothing but wearisomeness, to have plain light of understanding. The Lord doth never keep the eyes of his so shut, but that so soon as they are once entered, the way of salvation appeareth unto them in the Scripture; but that they profit ever now and then a little by reading. Yet doth he suffer them to stick fast oftentimes, and permitteth their course to be hindered by some bar which is laid in the way, both that he may try patience of faith in them, and also that he may teach them humility, by putting them in mind of their ignorance, that he may make them more attentive after that they have shaken off drowsiness; that he may make them more fervent in prayer; that he may prick them forward to love the truth more dearly; that he may set forth the excellence of his heavenly wisdom, which is otherwise not so esteemed as it ought. But howsoever the faithful do not attain unto the mark of perfect knowledge, yet they shall always perceive that their labor is not in vain, so that they stop not the way before themselves with proud loathsomeness. ⁵⁶² Let this going forward suffice us until the time of full revelation do come, that even a small taste of knowledge doth drip ⁵⁶³ into us the fear of God and faith.

35.Philip, opening his mouth To open the mouth is taken in Scripture for, to begin a long speech concerning some grave and weighty matter. Therefore Luke’s meaning is, that Philip began to intreat [discourse] of Christ, as it were, with full mouth. He saith that he began with this prophecy, because there is no one which depainteth out Christ more lively; ⁵⁶⁴ and it was then brought ⁵⁶⁵ to his hand. Therefore, after that Philip had showed, by the prophet’s words, after what sort Christ should come, and what was to be hoped for at his hands, he conferred the thing itself afterward, that the eunuch might know that that Christ which was promised was already revealed and given, and that he might understand his power. Where we translate it, that he preached Christ, Luke saith that he preached the gospel. The sense is, that he taught that of Christ which he uttered in his gospel himself, and commanded to be taught; whereby we gather, that when Christ is known, we have the sum of the gospel.

36.What letteth me? The eunuch’s baptism ensueth now, whence we gather how greatly he profited in a small time, seeing he offereth himself willingly to give Christ his name. For it must needs be that faith was after a sort ripe in his heart, seeing that he brake out into external profession with such desire. I like not that which Chrysostom noteth, that he was kept back with modesty from requiring baptism plainly; for that interrogation hath greater vehemency than if he should simply have said to Philip, I will have thee to baptize me. But we see that Christ was preached to him in such sort, that he knew that baptism was a sign of new life in him, and that therefore he would not neglect the same, because it was added to the word, and such an addition as was inseparable. Therefore, as he embraced that willingly which he heard concerning Christ, so now he breaketh out with a godly zeal into the external confession of faith; neither doth he think it sufficient for him to believe inwardly before God, unless he testifieth before men that he is a Christian. There might many things have come into his mind, which might have kept him back from being baptized, lest that he should lay himself open to the hatred and rebukes both of the queen, and also of the whole nation. But he denieth that any of these things doth hinder him from desiring to be numbered amongst the disciples of Christ. If being instructed but a few hours he came to this point, how filthy is the sluggishness of those men who suppress the faith which they have conceived, having been taught five, ten, or twenty years?

If thou believest with all thy heart Whereas the eunuch is not admitted to baptism, until he have made confession of his faith, we must fetch a general rule hence, That those ought [not] to be received into the Church, who were estranged from the same before, until they have testified that they believe in Christ. For baptism is, as it were, an appurtenance of faith, and therefore it is later in order. Secondly, if it be given without faith whose seal it is, it is both a wicked and also too gross a profaning. But frantic fellows do both unskillfully and also wickedly impugn baptizing of infants under color hereof. Why was it meet that faith should go before baptism in the eunuch? To wit, because seeing that Christ marketh those alone which are of the household of the Church with this note and mark, they must be ingrafted unto the Church who are to be baptized. And as it is certain that those who are grown up are ingrafted by faith, so I say that the children of the godly are born the children of the Church, and that they are accounted members of Christ from the womb, because God adopteth us upon this condition, that he may be also the Father of our seed. Therefore, though faith be requisite in those which are grown up, yet this is untruly translated unto infants whose estate is far unlike. But certain great men have abused this place, when as they would prove that faith hath no confirmation by baptism. For they reasoned thus, The eunuch is commanded to bring perfect faith unto baptism, therefore there could nothing be added. But the Scripture taketh the whole heart oftentimes for a sincere and unfeigned heart, whose opposite is a double heart. So that there is no cause why we should imagine that they believe perfectly who believe with the whole heart, seeing that there may be a weak and faint faith in him who shall, notwithstanding, have a sound mind, and a mind free from all hypocrisy. Thus must we take that which David saith, That he loveth the Lord with all his heart. Philip had, indeed, baptized the Samaritans before, and yet he knew that they were yet far from the mark. Therefore, the faith of the whole heart is that which, having living roots in the heart, doth yet notwithstanding desire to increase daily.

I believe that Jesus Christ As baptism is grounded in Christ, and as the truth and force thereof is contained there, so the eunuch setteth Christ alone before his eyes. The eunuch knew before that there was one God, who had made the covenant with Abraham, who gave the law by the hand of Moses, which separated one people from the other nations, who promised Christ, through whom he would be merciful to the world. Now he confesseth that Jesus Christ is that Redeemer of the world, and the Son of God; under which title he comprehendeth briefly all those things which the Scripture attributeth to Christ. This is the perfect faith whereof Philip spake of late, which receiveth Christ, both as he was promised in times past, and also showed at length, and that with the earnest affection of the heart, as Paul will not have this faith to be feigned. Whosoever hath not this when he is grown up, in vain doth he boast of the baptism of his infancy. For to this end doth Christ admit infants by baptism, that so soon as the capacity of their age shall suffer, they may addict themselves to be his disciples, and that being baptized with the Holy Ghost, they may comprehend, with the understanding of faith, his power which baptism doth prefigure.

38.They went down into the water Here we see the rite used among the men of old time in baptism; for they put all the body into the water. Now the use is this, that the minister doth only sprinkle the body or the head. But we ought not to stand so much about such a small difference of a ceremony, that we should therefore divide the Church, or trouble the same with brawls. We ought rather to fight even an hundred times to death for the ceremony itself of baptism, inasmuch as it was delivered us by Christ that that we should suffer the same to be taken from us. But forasmuch as we have as well a testimony of our washing, as of newness of life, in the figure of water; forasmuch as Christ representeth unto us his blood in the water as in a glass, that we may fet ⁵⁶⁶ our cleanness thence; forasmuch as he teacheth that we are fashioned again by his Spirit, that being dead to sin, we may live to righteousness; it is certain that we want nothing which maketh to the substance of baptism. Wherefore the Church did grant liberty to herself, since the beginning, to change the rites somewhat, excepting this substance. For some dipped them thrice, some but once. Wherefore there is no case why we should be so straitlaced in matters which are of no such weight; ⁵⁶⁷ so that external pomp do no whit pollute the simple institution of Christ.

39.When they were come up To the end Luke may at length conclude his speech concerning the eunuch, he saith that Philip was caught away out of his sight. And that was of no small weight to confirm him, forasmuch as he saw that that man was sent unto him by God like to an angel, and that he vanished away before he could offer him any reward for all his pains; whence he might gather that it was no gainful insinuation, seeing that he was vanished away before he had one halfpenny given him. Whereas Philip had no reward at the eunuch’s hand, let the servants of Christ learn hereby to serve him freely, or rather let them so serve men for nothing that they hope for a reward from heaven. The Lord granteth leave, indeed, to the ministers of the gospel to receive a reward at their hands whom they teach, (1Co 9:9,) but he forbiddeth them therewithal to be hirelings which labor for lucre’s sake, (Joh 10:12.) For this must be the mark whereat they must shoot, to gain the men themselves to God.

Rejoicing Faith and the knowledge of God bring forth this fruit always of themselves. For what truer matter of joy can be invented than when the Lord doth not only set open unto us the treasures of his mercy, but poureth out his heart into us, (that I may so speak,) and giveth us himself in his Son, that we may want nothing to perfect felicity? The heavens begin to look clear, and the earth beginneth to be quiet then; the conscience being then delivered from the doleful and horrible feelings of God’s wrath, being loosed from the tyranny of Satan, escaping out of the darkness of death, beholdeth the light of life. Therefore it is a solemn thing amongst the prophets to exhort us to be joyful and to triumph, so often as they are about to speak of the kingdom of Christ. But because those men whose minds are possessed with the vain joys of the world, cannot lift up themselves unto this spiritual joy, let us learn to despise the world and all vain delights thereof, that Christ may make us merry indeed.

40.He was found at Azotus It is well known, out of the book of Jos 11:22, that Azotus was one of the cities out of which the sons of Anak could not be expelled. It is distant from Ascalon almost two hundred furlongs; the Hebrews call it Ashdod. Thither was Philip carried; there began he to take his journey on foot after the manner of men, sowing the seed of the gospel wheresoever he became, [passed.] This is surely rare and wonderful stoutness, ⁵⁶⁸ that he spreadeth the name of godliness in his journey. And whereas Luke saith expressly that he preached in all cities until he came to Cesarea, and doth not declare that he returned to Samaria, we may thereby conjecture that he staid at Cesarea for a time; and yet I leave this indifferent.

Philip had been among the first to go to Samaria with the gospel; now he also was called to witness in the outside world, through this influential official of the ancient kingdom of Ethiopia. The latter seems (like Cornelius, as noted in Acts 10) to have been a proselyte of Judaism, but his witness could bring a significant opening for Christianity to enter Africa."

Philip realized that the Ethiopian was reading from the great Messianic prophecy of Isa 53:7, Isa 53:8, and it was natural to use this Scripture to preach Christ to him. All the Old Testament Scriptures relate to Christ in one way or another."

This response that Philip gave to the Ethiopian clearly shows that baptism is to be preceded by saving faith in Christ. This truth is also evident from many other Scriptures, but the authenticity of this particular verse has been questioned because of its omission from a number of ancient manuscripts. Either the verse was carelessly omitted by the earliest copyists of the book of Acts, or some ancient scribe deliberately inserted it, with the error in either case being perpetuated thereby into many later copies. Either could be a possibility, although, the latter alternative would seem less probable. In either case, there is no doubt that Philip would have expected a profession of faith from the Ethiopian before he baptized him."

It is obvious that the baptism of the Ethiopian eunuch took place in either a river or a pool. He and Philip first "went down both into the water" (Act 8:38), and then came "up out of the water." Any other interpretation than immersion would seem forced and unnatural. There would be no need to go down into a pool for any other reason.

This was evidently a unique miracle, God somehow translating Philip rapidly from Gaza to Azotus (same as the ancient Ashdod), twenty miles to the north along the Mediterranean coast. For reference to similar miraculous translations in space, see 1Ki 18:12; 2Ki 2:16; Eze 3:14; Eze 8:3. A far greater translation will take place when Christ comes again (1Th 4:16, 1Th 4:17)."

Evidently Philip continued preaching in all the coastal cities until he settled in Caesarea. Twenty years later, Philip is mentioned as residing at Caesarea with his four daughters (Act 21:8, Act 21:9)."

The angel : Act 5:19, Act 10:7, Act 10:22, Act 12:8-11, Act 12:23, Act 27:23; 2Ki 1:3; Heb 1:14

Arise : 1Ch 22:16; Isa. 60:1-22

Gaza : Jos 13:3, Jos 15:47; Zec 9:5

desert : It is probable, that we should refer ερημος [Strong’ s G2048], desert, not to Gaza, but to οδος [Strong’ s G3598], the way; though Gaza was situated at the entrance of the desert, and the ancient city was in ruins, being destroyed by Alexander. Mat 3:1-3; Luk 3:2-4

he arose : Mat 21:2-6; Mar 14:13-16; Joh 2:5-8; Heb 11:8

a man : Psa 68:31, Psa 87:4; Isa 43:6, Isa 45:14, Isa 60:3, Isa 60:6, Isa 66:19; Jer 13:23, Jer 38:7, Jer 39:16; Zep 3:10

queen : 1Ki 10:1; Mat 12:42

and had : 1Ki 8:41-43; 2Ch 6:32, 2Ch 6:33; Psa 68:29; Isa 56:3-8; Joh 12:20

and sitting : Act 17:11, Act 17:12; Deu 6:6, Deu 6:7, Deu 11:18-20, Deu 17:18, Deu 17:19; Jos 1:8; Psa 1:2, Psa 1:3; Psa 119:99, Psa 119:111; Pro 2:1-6, Pro 8:33, Pro 8:34; Joh 5:39, Joh 5:40; Col 3:16; 2Ti 3:15-17

Esaias : Act 28:25; Isa 1:1, Isaiah, Luk 3:4, Luk 4:17

Act 10:19, Act 11:12, Act 13:2-4, Act 16:6, Act 16:7, Act 20:22, Act 20:23; Isa 65:24; Hos 6:3; 1Co 12:11; 1Ti 4:1

ran thither : Act 8:27; Psa 119:32; Ecc 9:10; Joh 4:34

Understandest : Mat 13:19, Mat 13:23, Mat 13:51, Mat 15:10, Mat 24:15; Mar 13:14; Luk 24:44-45; Joh 5:39; 1Co 14:19; Eph 5:17; Rev 13:18

How : Psa 25:8, Psa 25:9, Psa 73:16, Psa 73:17, Psa 73:22; Pro 30:2, Pro 30:3; Isa 29:18, Isa 29:19, Isa 35:8; Mat 18:3, Mat 18:4; Mar 10:15; Rom 10:14; 1Co 3:18, 1Co 8:2, 1Co 14:36, 1Co 14:37; Jam 1:10,Jam 1:21; 1Pe 2:1, 1Pe 2:2

And he : 2Ki 5:9, 2Ki 5:26, 2Ki 10:15, 2Ki 10:16

He was : Isa 53:7, Isa 53:8

as a : Psa 44:11, Psa 44:12; Jer 11:19, Jer 12:3, Jer 51:40; Rom 8:36

and like : Joh 1:29; 1Pe 1:19, 1Pe 2:21-24

opened : Psa 39:2, Psa 39:9; Mat 26:62, Mat 26:63; Luk 23:34; Joh 18:9-11

his humiliation : Phi 2:8, Phi 2:9

judgment : Job 27:2, Job 34:5; Isa 5:23, Isa 10:2; Hab 1:4; Mat 27:12-26; Joh 19:12-16

and who : Psa 22:30; Isa 53:8, Isa 53:12

for : Psa 22:15; Isa 53:10,Isa 53:12; Dan 9:26; Zec 13:7

of whom : Mat 2:2-4, Mat 13:36, Mat 15:15

opened : Act 10:34; Mat 5:2; 2Co 6:11

began : Act 18:28, Act 26:22, Act 26:23, Act 28:23; Luk 24:27, Luk 24:44-47

preached : Act 3:20, Act 9:20, Act 11:20, Act 17:3, Act 17:18, Act 19:13; 1Co 1:23, 1Co 2:2; Eph 4:21; 1Pe 1:11, 1Pe 1:12

See : Act 10:47; Eze 36:25; Joh 3:5, Joh 3:23; Tit 3:5, Tit 3:6; 1Jo 5:6

If : Act 8:12, Act 8:13, Act 8:21, Act 2:38, Act 2:39; Mat 28:19; Mar 16:16; Rom 10:10

he answered : 1Pe 3:21

I believe : Act 9:20; Mat 16:16; Joh 6:68, Joh 6:69, Joh 9:35-38, Joh 11:27, Joh 20:31; 1Co 12:3; 1Jo 4:15, 1Jo 5:1, 1Jo 5:5, 1Jo 5:10-13

and he baptized : Joh 3:22, Joh 3:23, Joh 4:1

were : Mat 3:16; Mar 1:10 *Gr.

the Spirit : 1Ki 18:12; 2Ki 2:16; Eze 3:12-14, Eze 8:3, Eze 11:24; 2Co 12:2-4

and he : Act 8:8, Act 13:52, Act 16:34; Psa 119:14, Psa 119:111; Isa 35:1, Isa 35:2, Isa 55:12, Isa 55:13, Isa 61:10, Isa 66:13, Isa 66:14; Mat 13:44; Rom 5:2, Rom 15:10-13; Phi 3:3, Phi 4:4; Jam 1:9, Jam 1:10, Jam 4:16

at : Jos 15:46, Jos 15:47; 1Sa 5:1; Zec 9:6, Ashdod

he preached : Luk 10:1, Luk 10:2; Rom 15:19

Caesarea : Act 10:1, Act 21:8, Act 23:23, Act 23:33, Act 25:4

And the angel of the Lord - The word "angel"is used in the Scriptures in a great variety of significations. See the notes on Mat 1:20. Here it has been supposed by some to mean literally a celestial messenger sent from God; others have supposed that it means a "dream"; others a "vision,"etc. The word properly means a "messenger"; and all that it can be shown to signify here is, that the Lord sent a "message"to Philip of this kind. It is most probable, I think, that the passage means that God communicated the message by his Spirit; for in Act 8:29, Act 8:39, it is expressly said that "the Spirit"spake to Philip, etc. Thus, in Act 16:7, the "Spirit"is said to have forbidden Paul to preach in Bithynia; and in Act 8:9, the message on the subject is said to have been conveyed in "a vision."There is no absurdity, however, in supposing that an "angel"literally was employed to communicate this message to Phil See Heb 1:14; Gen 19:1; Gen 22:11; Jdg 6:12.

Spake unto Philip - Compare Mat 2:13.

Arise - See the notes on Luk 15:18.

And go ... - Philip had been employed in Samaria. As God now intended to send the gospel to another place, he gave a special direction to him to go and convey it. It is evident that God designed the "conversion"of this eunuch, and the direction to Philip shows how he accomplishes his designs. It is not by miracle, but by the use of means. It is not by direct power without "truth,"but it is by a message suited to the end. The salvation of a single sinner is an object worthy the attention of God. When such a sinner is converted, it is because God forms a plan or "purpose"to do it. when it is done, he inclines his servants to labor; he directs their labors; he leads his ministers; and he prepares the way Act 8:28) for the reception of the truth.

Toward the south - That is, south of Samaria, where Philip was then laboring.

Unto Gaza - Gaza, or Azzah Gen 10:19, was a city of the Philistines, given by Joshua to Judah Jos 15:47; 1Sa 6:17. It was one of the five principal cities of the Philistines. It was formerly a large place; was situated on an eminence, and commanded a beautiful prospect. It was in this place that Samson took away the gates of the city, and bore them off, Jdg 16:2-3. It was near Askelon, about 60 miles southwest from Jerusalem.

Which is desert - This may refer either to the "way"or to the "place."The natural construction is the latter. In explanation of this, it is to be observed that there were "two"towns of that name, Old and New Gaza. The prophet Zephaniah Zep 2:4 said that "Gaza"should be "forsaken,"that is, destroyed. "This was partly accomplished by Alexander the Great (Josephus, Antiq. , book 11, chapter 8, sections 3 and 4; book 13, chapter 13, section 3). Another town was afterward built of the same name, but at some distance from the former, and Old Gaza was abandoned to desolation. Strabo mentions ‘ Gaza the desert,’ and Diodorus Siculus speaks of ‘ Old Gaza’ "(Robinson’ s Calmet ). Some have supposed, however, that Luke refers here to the "road"leading to Gaza, as being desolate and uninhabited. Dr. Robinson ( Biblical Res. , 2:640) remarks: "There were several ways leading from Jerusalem to Gaza. The most frequented at the present day, although the longest, is the way by Ramleh. Anciently there appear to have been two more direct roads. Both these roads exist at the present day, and the one actually passes through the desert, that is, through a tract of country without villages, inhabited only by nomadic tribes.""In this place, in 1823, the American missionaries, Messrs. Fisk and King, found Gaza, a town built of stone, making a very mean appearance, and confining about five thousand inhabitants"(Hall on the Acts ).

A man of Ethiopia - Gaza was near the confines between Palestine and Egypt. It was in the direct road from Jerusalem to Egypt. "Ethiopia"was one of the great kingdoms of Africa, part of which is now called Abyssinia. It is frequently mentioned in Scripture under the name of "Cush."But "Cush"comprehended a much larger region, including the southern part of Arabia, and even sometimes the countries adjacent to the Tigris and Euphrates. Ethiopia proper lay south of Egypt, on the Nile, and was bounded north by Egypt, that is, by the cataracts near Syene; east by the Red Sea, and perhaps part by the Indian Ocean; south by unknown regions in the interior of Africa; and west by Libya and the deserts. It comprehended the modern kingdoms of Nubia or Sennaar, and Abyssinia. The chief city in it was the ancient Meroe, situated on the island or tract of the same name, between the Nile and Ashtaboras, not far from the modern Shendi Robinson’ s Calmet).

An eunuch ... - See the notes on Mat 19:12. Eunuchs were commonly employed in attendance on the females of the harem; but the word is often used to denote "any confidential officer, or counselor of state."It is evidently so used here.

Of great authority - Of high rank; an officer of the court. It is clear from what follows that this man was a Jew. But it is known that Jews were often raised to posts of high honor and distinction in foreign courts, as in the case of Joseph in Egypt, and of Daniel in Babylon.

Under Candace ... - Candace is said to have been the common name of the queens of Ethiopia, as "Pharaoh"was of the sovereigns of Egypt. This is expressly stated by Pliny (Nat. History, 7:29). His words are: "The edifices of the city were few; a woman reigned there of the name of Candace, which name had been transmitted to these queens for many years."Strabo mentions also a queen of Ethiopia of the name of Candace. Speaking of an insurrection against the Romans, he says, "Among these were the officers of queen Candace, who in our days reigned over the Ethiopians."As this could not have been the Candace mentioned here, it is plain that the name was common to these queens - a sort of royal title. She was probably queen of Meroe, an important part of Ethiopia (Bruce’ s Travels, vol. ii, p. 431; Clarke).

Who had the charge ... - The treasurer was an officer of high trust and responsibility.

And had come ... - This proves that he was a Jew, or at least a Jewish proselyte. It was customary for the Jews in foreign lands, as far as practicable, to attend the great feasts at Jerusalem. He had gone up to attend the Passover, etc. See the notes on Act 2:5.

And, sitting in his chariot - His carriage; his vehicle. The form of the carriage is not known. In some instances the carriages of the ancients were placed on wheels; in others were borne on poles, in the form of a "litter"or palanquin, by men, mules, or horses. See Calmet’ s "Chariot"article.

Reading Esaias ... - Isaiah. Reading doubtless the translation of Isaiah called the Septuagint. This translation was made in Egypt for the special use of the Jews in Alexandria and throughout Egypt, and was what was commonly used. "Why"he was reading the Scriptures, and especially this prophet, is not certainly known. It is morally certain, however, that he was in Judea at the time of the crucifixion and resurrection of Jesus; that he had heard much of him; that this would be a subject of discussion; and it was natural for him, in returning, to look at the prophecies respecting the Messiah, either to meditate on them as a suitable subject of inquiry and thought, or to examine the claims of Jesus of Nazareth to this office. The prophecy in Isa 53:1-12; was so striking, and coincided so clearly with the character of Jesus, that it was natural for a candid mind to examine whether "he"might not be the person intended by the prophet. On this narrative we may remark:

(1)    It is a proper and profitable employment, upon returning from "worship,"to examine the Sacred Scriptures.

(2)\caps1     i\caps0 t is well to be in the habit of reading the Scriptures when we are on a journey. It may serve to keep the heart from worldly objects, and secure the affections for God.

(3)\caps1     i\caps0 t is well at all times to read the Bible. It is one of the means of grace. And it is when we are searching his will that we obtain light and comfort. The sinner should examine with a candid mind the sacred volume. It may be the means of conducting him in the true path of salvation.

(4)    God often gives us light in regard to the meaning of the Bible in unexpected modes. How little did this eunuch expect to be enlightened in the manner in which he actually was. Yet God, who intended to instruct and save him, sent the living teacher (Philip), and opened to him the Scriptures, and led him to the Saviour.

The Spirit - See the notes on Act 8:26. The Holy Spirit is evidently intended here. The thought in Philip’ s mind is here traced to his suggestion. All good thoughts and designs have the same origin.

Join thyself - Join him in his chariot. Go and sit with him.

And Philip ran ... - Indicating his haste and his desire to obey the suggestions of the Spirit. A thousand difficulties might have been started in the mind of Philip if he had reflected a little. The eunuch was a stranger; he had the appearance of a man of rank; he was engaged in reading; he might be indisposed to be interrupted or to converse, etc. But Philip obeyed without any hesitation the instructions of the Spirit, and "ran"to him. It is well to follow the first suggestions of the Spirit; to yield to the clear indications of duty, and to perform it at once. Especially in a deed of benevolence, and in conversing with others on the subject of religion, our first thoughts are commonly the safest and the best. If we do not follow them, the calculations of avarice, or fear, or of worldly prudence are very apt to come in. We become alarmed; we are afraid of the rich and the great; we suppose that our conversation and admonitions will be unacceptable. We may learn from this case:

(1) To do our duty at once, without hesitation or debate.

\caps1 (2) w\caps0 e shall often be disappointed in regard to subjects of this kind. We shall find candid, humble, Christian conversation far more acceptable to strangers, to the rich, and to the great, than we commonly suppose. If, as in this case, they are "alone"; if we approach them kindly; if we do not rudely and harshly address them, we shall find most people willing to talk on the subject of religion. I have conversed with some hundreds of persons on the subject of religion, and do not now recollect but two instances in which I was rudely treated, and in which it was not easy to gain a respectful and kind attention to Christian conversation.

And heard him read - He was reading "loud"- sometimes the best way of impressing truth on the mind in our private reading the Scriptures.

And said ... - This question, there might have been reason to fear, would not be kindly received. But the eunuch’ s mind was in such a state that he took no offence from such an inquiry, though made by a footman and a stranger. He doubtless recognized him as a brother Jew. It is an important question to ask ourselves when we read the Sacred Scriptures.

And he said ... - This was a general acknowledgment of his need of direction. It evinced a humble state of mind. It was an acknowledgment, also, originating probably from this particular passage which he was reading. He did not understand how it could be applied to the Messiah; how the description of his humiliation and condemnation Act 8:33 could be reconciled to the prevalent ideas of his being a prince and a conqueror. The same sentiment is expressed by Paul in Rom 10:14. The circumstance, the state of mind in the eunuch, and the result, strongly remind one of the declaration in Psa 25:9, "The meek will he guide in judgment, and the meek will he teach his way."

And he desired ... - He was willing to receive instruction, even from a stranger. The rich and the great may often receive valuable instruction from a stranger, and from a poor, unknown man.

The place ... - Isa 53:7-8.

He was led ... - This quotation is taken literally from the Septuagint. It varies very little from the Hebrew. It has been almost universally understood that this place refers to the Messiah; and Philip expressly applies it to him. The word "was led" ἤχθη ēchthē implies that he was conducted by others; that he was led as a sheep is led to be killed. The general idea is that of "meekness"and "submission"when he was led to be put to death; a description that applies in a very striking manner to the Lord Jesus.

To the slaughter - To be killed. The characteristic here recorded is more remarkable in sheep than in any other animal.

And like a lamb dumb ... - Still, patient, unresisting.

So he opened not his mouth - He did not "complain"or "murmur"; he offered no resistance, but yielded patiently to what was done by others. Compare the notes on Isa. 53.

In his humiliation - This varies from the Hebrew, but is copied exactly from the Septuagint, showing that he was reading the Septuagint. The Hebrew text is: "He was taken from prison and from judgment."The word rendered "prison"denotes any kind of "detention,"or even "oppression."It does not mean, as with us, to be confined "in"a prison or jail, but may mean "custody,"and be applied to the detention or custody of the Saviour when his hands were bound, and he was led to be tried. See the notes on Mat 27:2. It is not known why the Septuagint thus translated the expression "he was taken from prison,"etc., by "in his humiliation,"etc. The word "from prison"may mean, as has been remarked, however, from "oppression,"and this does not differ materially from "humiliation"; and in this sense the Septuagint understood it. The "meaning"of the expression in the Septuagint and the Acts is clear. It denotes that in his state of oppression and calamity; when he was destitute of protectors and friends; when at the lowest state of humiliation, and therefore most the object of pity, "in addition to that,"justice was denied him; his judgment - a just sentence - was taken away, or withheld, and he was delivered to be put to death. His deep humiliation and friendless state was "followed"by an unjust and cruel condemnation, when no one would stand forth to plead his cause. Every circumstance thus goes to deepen the view of his sufferings.

His judgment - Justice, a just sentence, was denied him, and he was cruelly condemned.

And who shall declare his generation? - The word "generation"used here properly denotes "posterity"; then "an age"of mankind, comprehending about 30 years, as we speak of this and the next generation; then it denotes "the men"of a particular age or time. Very various interpretations have been given of this expression. Lowth translates it, "His manner of life who would declare?"referring, as he supposes, to the fact that when a prisoner was condemned and led to execution, it was customary for a proclamation to be made by a crier in these words, "Whoever knows anything about his innocence, let him come and declare it."This passage is taken from the Gemara of Babylon (Kennicott, as quoted by Lowth). The same Gemara of Babylon on this passage adds, "that before the death of Jesus, this proclamation was made 40 days; but no defense could be found"- a manifest falsehood, and a story strikingly illustrative of the character of the Jewish writings.

The Gemara was written some time after Christ, perhaps not far from the year 180 (Lardner), and is a collection of commentaries on the traditional laws of the Jews. That this custom existed is very probable; but it is certain that no such thing was done on the trial of the Saviour. The Chaldee paraphrase translates the passage in Isaiah, "He shall collect our captivity from infirmities and vengeance; and who can declare what wonderful things shall be done for us in his days?"Others have referred this question to his Deity, or his divine "generation"; intimating that no one could explain the mystery of his eternal generation. But the word in the Scriptures has no such signification; and such a sense would not suit the connection (see Calvin in loco.) Others have referred it to "his own spiritual posterity,"his disciples, his family; "the number of his friends and followers who could enumerate?"(Calvin, Beza, etc.) Another sense which the word has is to denote the "people"of any particular age or time (Mat 11:16; Mat 23:36; Luk 16:8, etc.); and it has been supposed that the question here means, "Who can describe the character and wickedness of the generation when he shall live - the enormous crime of that age, in putting him to death?"On this passage, see the notes on Isa 53:8. Perhaps, after all that has been written on this passage, the simple idea is, "Who shall stand up for him, declaring who he is? Who will appear for him? Who will vindicate him?"meaning that all would forsake him, and that there would be none to "declare really who he was."

For his life ... - The Hebrew is, "For he was cut off from the land of the living"; that is he was put to death. The expression used in the Acts was taken from the Septuagint, and means substantially the same as the Hebrew.

Answered Philip - That is, "addressed"Phil The Hebrews often use the word "answer"as synonymous with "addressing"one, whether he had spoken or not.

Of himself ... - This was a natural inquiry, for there was nothing in the text itself that would determine to whom the reference was. The ancient Jews expressly applied the passage to the Messiah. Thus, the Targum of Jonathan on Isa 52:13, "Behold my servant shall deal prudently,"etc., renders it, "Behold, my servant, the Messiah, shall be prospered,"etc. But we should remember that the eunuch was probably not deeply versed in the Scriptures. We should remember, further, that he had just been at Jerusalem, and that the public mind was agitated about the proceedings of the Sanhedrin in putting Jesus of Nazareth, who claimed to be the Messiah, to death. It is by no means improbable that This passage had been urged as a proof that he was the Messiah; and that the Jews, to evade the force of it, had maintained that it referred to Isaiah or Jeremiah - as they have done since. Yet the subject was so important and so difficult that it had occupied the attention of the traveler during his journey; and his question shows that he had been deeply pondering the inquiry whether it could refer to Isaiah himself or any of the prophets, or whether it must have reference to the Messiah. In this state of suspense and agitation, when his mind was just suited to receive instruction, God sent a messenger to guide him. He often thus prepares, by His Providence, or by a train of affecting and solemn events, the minds of people for a reception of the truth; and then He sends his messengers to guide the thoughtful and the anxious in the way of peace and salvation.

Opened his mouth - See Mat 5:2.

At the same scripture - Taking this as a "text"to be illustrated.

Preached unto him Jesus - Showed him that Jesus of Nazareth exactly corresponded to the description of the prophet, and that therefore he referred to the Messiah, and that the Messiah was Jesus of Nazareth. How far Philip detailed the circumstances of the life and death of Christ is unknown. What follows shows also that he stated the design of baptism, and the duty of being baptized.

As they went on their way - In their journey.

A certain water - The expression used here does not determine whether this was a river, a brook, or a standing pool. And there are no circumstances to determine that. It is well known, however, that there is no large river or very considerable stream in this vicinity. All that is intimated is that there was water enough to perform the rite of baptism. Grotius says they came "to a fountain which was in the neighborhood of Bethsora, in the tribe of Juda, at the twentieth milestone from Aelia (Jerusalem) to Hebron."This is, however, a tradition taken from Eusebius. The place is still shown (Pococke).

What doth hinder me ... - This shows that he had been instructed by Philip on the nature and design of baptism. It evinces also a purpose at once to give himself to Christ, to profess his name, and to be dedicated to his service.

To be baptized - On the meaning of the word "baptize" βαπτίζω baptizō , see all the notes on Mat 3:6, Mat 3:16.

And Philip said ... - This was stated by Philip as the proper qualification for making a profession of religion. The terms are:

(1)    "Faith,"that is, a reception of Jesus as a Saviour; yielding the mind to the proper influences of the truths of redemption. See the notes on Mar 16:16.

(2)\caps1     t\caps0 here is required not merely the assent of the understanding, but a surrender of the "heart, the will, the affections,"to the truth of the gospel. As these were the proper qualifications then, so they are now. Nothing less is required; and nothing but this can constitute a proper qualification for the Lord’ s Supper.

I believe ... - This profession is more than a professed belief that Jesus was "the Messiah."The name "Christ"implies that. "I believe that Jesus the Messiah is the Son of God."He professed his belief that he was the "Son of God"- showing either that he had before supposed that the Messiah "would be"the Son of God, or that Philip had instructed him on that point. It was natural for Philip, in discoursing on the humiliation and poverty of Jesus, to add also that he sustained a higher rank of being than a man, and was the Son of God. What precise ideas the eunuch attached to this expression cannot be now determined. This verse is missing in a very large number of manuscripts (Mill), and has been rejected by many of the ablest critics. It is also omitted in the Syriac and Ethiopic versions. It is not easy to conceive why it has been omitted in almost all the Greek mss. unless it is spurious. If it was not in the original copy of the Acts , it was probably inserted by some early transcriber, and was deemed so important to the connection, to show that the eunuch was not admitted hastily to baptism, that it was afterward retained. It contains, however, an important truth, elsewhere abundantly taught in the Scriptures, that "faith"is necessary to a proper profession of religion.

And they went down both into the water - This passage has been made the subject of much discussion on the subject of baptism. It has been adduced in proof of the necessity of immersion. It is not proposed to enter into that subject here (see the Editors’ Notes at Mat 3:6, Mat 3:16). It may be remarked here that the preposition εἰς eis , translated "into,"does not of necessity mean that they went "into"the water. Its meaning would be as well expressed by "to"or "unto,"or as we should say, "they went "to"the water,"without meaning to determine whether they went "into"it or not. Out of "twenty-six"significations which Schleusner has given the word, this is one, and one which frequently occurs: Joh 11:38, "Jesus, therefore, groaning in himself, cometh to εἰς eis the grave"- assuredly not "into"the grave; Luk 11:49, "I send them prophets,"Greek, "I send to εἰς eis them prophets"- "to"them, not "into"them, compare Rom 2:4, 1Co 14:36; Mat 12:41, "They repented at εἰς eis the preaching of Jonas"- not into his preaching; Joh 4:5, "Then cometh he "to" εἰς eis a city of Samaria,"that is, "near to it,"for the context shows that he had not yet entered "into"it, compare Act 7:6, Act 7:8; Joh 21:4, "Jesus stood "on" εἰς eis the shore,"that is, not "in,"but "near"the shore. These passages show:

(1)    That the word does not necessarily mean that they entered "into"the water. But,

(2)    If it did, it does not necessarily follow that the eunuch was immersed. There might be various ways of baptizing, even after they were "in"the water, besides immersing. Sprinkling or pouring might be performed there as well as elsewhere. The most solemn act of baptism that I ever saw performed was, when I was a boy, in the river on the banks of which I was born, where the minister and the candidate went both of them "into"the Myer, and, when near to the middle of the river, the candidate kneeled down in the water, and the minister with a bowl "poured"water on his head. Yet if the fact had been stated, in reference to this case, that "they went both down "into"the water, and came up out of the water,"and it had been hence inferred that the man was "immersed,"it would have been wholly a false inference. No such immersion occurred, and there is, from the narrative here, no more evidence that it occurred in the case of the eunuch. See βαπτίζω baptizō .

(3)\caps1     i\caps0 t is incumbent on those who maintain that "immersion"is the only valid mode of baptism to prove that this passage cannot possibly mean anything else, and that there was no other mode practiced by the apostles.

(4)\caps1     i\caps0 t would still be incumbent to show that if this were the common and even the only mode then, in a warm climate, that it is indispensable that this mode should be practiced everywhere else. No such positive command can be adduced. And it follows, therefore, that it cannot be proved that immersion is the only lawful mode of baptism. See the Editors’ Notes at Mat 3:6, Mat 3:16.

Out of the water - ἐκ ek . This preposition stands opposed to εἰς eis , "into"; and as that may mean to, so this may mean From; if that means into, this means here out of.

The Spirit of the Lord - See Act 8:29. The Spirit had suggested to Philip to go to meet the eunuch, and the same Spirit, now that he had fulfilled the design of his going there, directed his departure.

Caught away - This phrase has been usually understood of a forcible or miraculous removal of Philip to some other place. Some have even supposed that he was borne through the air by an angel (see even Doddridge). To such foolish interpretations have many expositors been led. The meaning is, clearly, that the Spirit, who had directed Philip to go near the eunuch, now removed him in a similar manner. That this is the meaning is clear:

(1) Because it accounts for all that occurred. It is not wise to suppose the existence of a miracle except where the effect cannot otherwise be accounted for, and except where there is a plain statement that there was a miracle.

\caps1 (2) t\caps0 he word "caught away" ἥρπασεν hērpasen does not imply that there was a miracle. The word properly means "to seize and bear away anything violently, without the consent of the owner,"as robbers and plunderers do. Then it signifies to remove anything in a forcible manner; to make use of strength or power to remove it, Act 23:10; Mat 13:19; Joh 10:28; 2Co 12:2, 2Co 12:4, etc. In no case does it ever denote that a miracle is performed. And all that can be signified here is, that the Spirit strongly admonished Philip to go to some other place; that he so forcibly or vividly suggested the duty to his mind as to tear him away, as it were, from the society of the eunuch. He had been deeply interested in the case. He would have found pleasure in continuing the journey with him. But the strong convictions of duty urged by the Holy Spirit impelled him, as it were, to break off this new and interesting acquaintanceship, and to go to some other place. The purpose for which he was sent, to instruct and baptize the eunuch, was accomplished, and now he was called to some other field of labor. A similar instance of interpretation has been considered in the notes on Mat 4:5.

And he went on his way rejoicing - His mind was enlightened on a perplexing passage of Scripture. He was satisfied respecting the Messiah. He was baptized; and he experienced what all feel who embrace the Saviour and are baptized - joy. It was joy resulting from the fact that he was reconciled to God; and a joy the natural effect of having done his duty promptly in making a profession of religion. If we wish happiness if we would avoid clouds and gloom, we should do our duty at once. If we delay until tomorrow what we ought to do today, we may expect to be troubled with melancholy thoughts. If we find peace, it will be in doing promptly just what God requires at our hands. This is the last that we hear of this man. Some have supposed that he carried the gospel to Ethiopia, and preached it there. But there is strong evidence to believe that the gospel was not preached there successfully until about the year 330 a.d., when it was introduced by Frumentius, sent to Abyssinia for that purpose by Athanasius, Bishop of Alexandria. From this narrative we may learn:

(1)    That God often prepares the mind to receive the truth.

(2)\caps1     t\caps0 hat this takes place sometimes with the great and the noble, as well as the poor and obscure.

(3)\caps1     t\caps0 hat we should study the Scriptures. This is the way in which God usually directs the mind in the truths of religion.

(4)\caps1     t\caps0 hat they who read the Bible with candor and care may expect that God will, in some mode, guide them into the truth. It will often be in a way which they least expect; but they need not be afraid of being left to darkness or error.

(5)\caps1     t\caps0 hat we should be ready at all times to speak to sinners. God often prepares their minds, as he did that of the eunuch, to receive the truth.

(6)\caps1     t\caps0 hat we should not be afraid of the great, he rich, or of strangers. God often prepares their minds to receive the truth; and we may find a man willing to hear of the Saviour where we least expected it.

(7)\caps1     t\caps0 hat we should do our duty in this respect, as Philip did, promptly. We should not delay or hesitate, but should at once do that which we believe to be in accordance with the will of God. See Psa 119:60.

But Philip was found - That is, he came to Azotus, or he was not heard of until he reached Azotus. The word is often used in this sense. See 1Ch 29:17, margin; 2Ch 29:29, margin; Gen 2:20; see also Luk 17:18; Rom 7:10. In all these places the word is used in the sense of to be, or to be present. It does not mean here that there was any miracle in the case, but that Philip, after leaving the eunuch, came to or was in Azotus.

Azotus - This is the Greek name of the city which by the Hebrews was called Ashdod. It was one of the cities which were not taken by Joshua, and which remained in the possession of the Philistines. It was to this place that the ark of God was sent when it was taken by the Philistines from the Israelites; and here Dagon was cast down before it, 1Sa 5:2-3. Uzziah, King of Judah, broke down its wall, and built cities or watch-towers around it, 2Ch 26:6. It was a place of great strength and consequence. It was distant about thirty miles from Gaza. It was situated on the coast of the Mediterranean, and had a seaport, which has now entirely disappeared. The sea is now some two miles distant, and the intervening space is a desert of moving sand, which has reached the outskirts of the town (Land and the Book, Dr. Thomson, vol. ii, p. 320). Prof. Hackett ( Illustrations of Scripture , pp. 142, 143) says of this place: "A little village called Esdud perpetuates the ancient name. Ashdod was one of the chief cities of the Philistines, but is now utterly forsaken. The prophet’ s sentence has been executed upon it to the letter: ‘ I will cut off the inhabitant from Ashdod’ Amo 1:8. The only marks of antiquity which I could discover were a high mound, where the old city stood, covered now with fragments of pottery; two or three cellars or cisterns that seemed to have been recently laid open; two marble columns, one prostrate in the court of a neighboring khan, and the other made into a drinking-trough; several broken pieces of columns or tablets, mostly built into a sakieh, or watering machine; and a few traces of masonry near the Jaffa road, which may have belonged to the city walls. These last are so concealed as to be found only with special pains."

He preached in all the cities - Joppa, Lydda, Askelon, Arimarthea, etc., lying along the coast of the Mediterranean.

Cesarea - This city was formerly called Strato’ s Tower. It is situated on the coast of the Mediterranean, at the mouth of a small river, and has a fine harbor. It is 36 miles south of Acre, and about 62 miles northwest of Jerusalem, and about the same distance northeast of Azotus. The city is supposed by some to be the Hazor mentioned in Jos 11:1. It was rebuilt by Herod the Great, and named Caesarea in honor of Augustus Caesar. The city was dedicated to him, and was called Sebaste, the Greek word for Augustus. It was adorned with most splendid houses; and the Temple of Caesar was erected by Herod over against the mouth of the haven, in which was placed the statue of the Roman emperor. It became the seat of the Roman governor while Judea was a Roman province, Act 23:33; Act 25:6, Act 25:13. Philip afterward resided at this place. See Act 21:8-9. Caesarea at present is inhabited only by jackals and beasts of prey. "Perhaps,"says Dr. Clarke, "there has not been in the history of the world an example of any city that in so short a space of time rose to such an extraordinary height of splendor as did this of Caesarea, or that exhibits a more awful contrast to its former magnificence by the present desolate appearance of its ruins. Not a single inhabitant remains. Of its gorgeous palaces and temples, enriched with the choicest works of art, scarcely a trace can be discerned. Within the space of 10 years after laying the foundation, from an obscure fortress, it became the most flourishing and celebrated city of all Syria."Now it is in utter desolation. See Robinson’ s Calmet, "Caesarea."

Some speak of two Gazas, one distinguished from the other by this epithet of

desert but rather there were two ways unto one and the same Gaza, and that it was not the city but the way unto it, which is called desert; by which difference, here mentioned, the angel admonishes Philip not to go the ordinary road, but the more unusual road over the mountians, which was rarely travelled over, but was now necessary to be gone in to meet with the eunuch. God telleth our wanderings, and ordereth our steps.

A man of Ethiopia: the Ethiopians were the most despicable unto the Jews; and Homer calls them, escatoi anorwn ; but God would now show that there is no difference of nations with him; but in every nation, he that worketh righteousness shall be accepted, Act 10:35 .

An eunuch in great esteem in courts, especially to attend on queens, to avoid all suspicion: here that prophecy was fulfilled, Isa 56:4,5 : though both in the Hebrew and (anciently) in the Greek tongue a eunuch signified more largely, viz. any attendant in the chamber.

Candace a name common to the queens of that country; as all the kings of Egypt were called Pharaohs, and the emperors of Germany are called Caesars.

Come to Jerusalem for to worship being a proselyte, he had been to worship God in that solemn festival of the passover.

He had some knowledge of the true God, whom he came to worship, and he endeavours after more: and to him that thus hath, shall be given; and they that thus seek, shall find. God will rather work a miracle, than that any that sincerely desire and faithfully endeavour to know him, or his will, should be disappointed.

The Spirit said either by the ministry of an angel, as Act 8:26 , or by inspiration immediately by himself.

Go near so near that you may speak with him that sits in it.

Join thyself to this chariot stick close unto it, and leave it not.

Philip ran thither to him hastening to obey the Divine command, and coveting to gain a soul.

Heard him read the prophet Esaias with a loud voice, it is like, to instruct some of his attendants.

Understandest thou what thou readest? Without understanding our reading is but as the tinkling of a cymbal.

A wonderful modesty and humility in so great a man: he takes well Philip’ s interposing, and questioning with him; he acknowledges his ignorance, and desires further instruction, and condescends to be taught by one so much his inferior.

God’ s providence is remarkable, that the eunuch should be reading this very scripture, which contains such fundamental truths, and which he had most need for to be informed of. The words referred unto are in Isa 53:7 . Whether read in the Hebrew tongue, which the eunuch might have learned of many Jews living in Ethiopia; or whether they were read out of the translation of the Seventy, which was then in common use, is not so necessary an inquiry; both being to the same intent and purpose. Christ was indeed as a sheep for his patience, not opening his mouth to defend his own case; but especially he was as a sheep in being a sacrifice for us, the true paschal Lamb that causeth the destroyer to pass from us; and yet he is our Shepherd too, to supply and preserve us, Psa 23:1 .

In his humiliation when our blessed Saviour was in his lowest condition, and the utmost degree of his exinanition; his soul being made a sacrifice for us, and suffering that desertion for a time we had merited for ever, and his body laid in the grave as in a prison; then

his judgment the punishment which was inflicted upon him in our stead,

was taken away for he brake the bonds of death, and opened the prison door: this was foretold, although in somewhat differing expressions, by the prophet Isaiah, Isa 53:7,8 .

Who shall declare his generation? Those that shall be brought forth by this travail of his soul are innumerable, or his own eternal generation (who could do such great things as overcame death itself for us) is inexpressible: but by generation others (more to the scope of this place) understand Christ’ s duration, or abiding, notwithstanding that he died; genea , does often signify duration; and thus it is an ordinary expression with the prophet, Isa 34:10,17 , from generation to generation: now none can comprehend that eternal duration of Christ, who dies no more, Rom 6:9 , and of whose kingdom there is no end, Luk 1:33 .

For his life is taken from the earth Christ aquired his glory by his suffering; his very exceeding great weight of glory was indeed wrought for him by his afflictions, (as for us, 2Co 4:17 ), his becoming obedient unto the death was the cause why he was so highly exalted, Phi 2:8,9 .

Of whom speaketh the prophet this? The modestly inquisitive man does get understanding; this question (God so ordering it) brings in the discourse concerning our Saviour.

Of himself, or of some other man? This the eunuch might well make a question, because Isaiah himself suffered much under Manasseh.

Opened his mouth so they were said to do when they began to speak of some weighty matter.

Began at the same Scripture showing that the prophet, in that most signal prophecy, Isa 53:7,8 could not mean such things of himself, nor of Jeremiah, or of any other.

Preached unto him Jesus things in that prophecy are applicable unto our blessed Saviour, but to none else.

A certain water this water is supposed to be a fountain in a town called Bethsora, or a river called Eleutherus, which in that road must needs be passed over; it being otherwise very dry, and water very scarce there.

What doth hinder me to be baptized? Although it was not expressly mentioned, Philip had informed this eunuch concerning baptism, its nature and use, which made him express such desire after it; which else he had not done.

With all thine heart: a verbal profession is not a sufficient believing, Rom 10:10 though we can discern no other, yet God can, and will not he mocked: Philip, in God’ s name, requires a faith with all the heart, and not such as Simon Magus had, who is said to believe, and be baptized, Act 8:13 .

I believe that Jesus Christ is the Son of God this was the only thing necessary, either then or now, if rightly understood. The eunuch was instructed concerning God out of the law, and was one of them that waited for his salvation; which here he acknowledgeth to be only found in Christ, whom he owns to be the Messiah, who made his soul an offering for sin, Isa 53:10 , and did bear our griefs, and carried our sorrows, Isa 53:4 , and was wounded for our transgressions, Isa 53:5 ; for all these things Philip had told him were meant of our Saviour, which he did believe were so to be understood.

In hot countries this was usual, to baptize by dipping the body in the water; and to this the apostle alludes, when he tells the Corinthians, 1Co 6:1 , that they are washed: but God will have mercy, and not sacrifice; sprinkling being as effectual as washing, and as significative also, representing the sprinkling of the blood of the paschal lamb, of which we read, Exo 12:3 , which presignified the sprinkling the blood of Jesus, that Lamb of God which taketh away the sins of the world; and our hearts must by it be sprinkled from an evil conscience, Heb 10:22 . It is not the more or the less of the outward element which makes the sacraments effectual; but they are effectual only as they are God’ s appointments, and attended upon according to his will.

Philip was suddenly and extraordinarily taken away from the eunuch’ s sight and company, that thereby the eunuch might be the more assured of the truth of those things which had been taught by him. The rejoicing was the effect of his faith; being now justified, he had peace with God through our Lord Jesus Christ, Rom 5:1 .

Philip was set down by the Spirit at Ashdod of the Philistines, which is called by the Septuagint

Azotus: names of persons and places do in tract of time vary. This place had been famous for the idol Dagon, 1Sa 5:3 , and for being a chief place of the Philistines, those enemies to God’ s church; but Christ, when he comes, can cast Satan out of his strongest holds. This Azotus is accounted thirty-four miles from Gaza.

This is desert. In construction, whether we regard the Latin or Greek, to be desert, may either agree to the way leading to Gaza, or the city itself, which formerly had been almost destroyed. (Witham) ---

To the site of old Gaza, which was then a desert; above which was built the new Gaza, nearer the sea. (Bible de Vence) ---

Beza frequently makes very free with St. Luke, and in his annotations, an. 1556, says the text is wrong; it cannot be so.

An eunuch. It is likely a proselyte converted to the Jewish religion. He shews his zeal and devotion, says St. John Chrysostom, not only by coming to Jerusalem, but by reading the prophets in his chariot. (Witham)

How can I, unless some one shew me, [3] or be a guide to me, as in the Greek. Let every one, and especially the unlearned, take good notice of these words, not to wrest the Scriptures to his own perdition. To follow his own private judgment, or his private spirit, is to make choice of a blind and incompetent guide, as to the sense of the Scriptures, and the mysteries of faith. See the preface to the gospel of St. John. (Witham) ---

It appears this eunuch was not one of those, who are now so commonly seen, who think the Scripture is every where plain, and the sense open to every body. Such would do much better to acknowledge, that they stand in need of a guide. (Grotius, hic.) ---

St. Jerome, in his letter to Paulinus, printed at the head of the Latin Bibles, shews the necessity of an interpreter. The apostles themselves could not understand the Scriptures till Christ gave them the knowledge; tunc aperuit illis sensum ut intelligerent scripturas. (Luke xxiv. 45.)

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[BIBLIOGRAPHY]

Et quomodo possum, nisi aliquis ostenderit mihi? Greek: ean me tis odegese me.

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As a sheep, or a lamb, &c. The eunuch, by divine Providence, was now reading the 53d chap. of Isaias, which is of Christ, and his sufferings. ---

In humility his judgment was taken away. The sense seems to be, that Christ having humbled himself, so as to undergo an unjust judgment, or condemnation to die on the cross, hath been again raised from the dead, and delivered from that judgment by his glorious resurrection and ascension. (Witham)

Here is water. This shews, that baptism is to be given with water. (Witham)

If thou believest, &c. The Scripture many times mentions one disposition, when others no less necessary are supposed, as here a sorrow for sins, a firm hope, love of God, &c. (Witham) ---

Faith is thus seen to be a necessary predisposition in the adult, for the reception of baptism. They must answer for themselves; but infants are baptized in the faith of the Church. Their sponsors, who receive them from the font, answer for them. (Denis the Carthusian) ---

And as the defilement was not personal, but that of others, so are they purified by the faith of others.

We are not to suppose that in the administration of the sacraments in the primitive Church, nothing more was done than what we read, totidem litteris, in the Scripture. St. Augustine answers this, when he says: "insomuch that he saith, Philip baptized him, he would have it understood, that all things were done, which though in the Scripture, for brevity sake, they are not mentioned, yet by order of tradition we know were to be done."

And the angel of the Lord spake unto Philip,.... To inquire who this angel was, whether Michael or Gabriel, or the tutelar angel of Ethiopia, or of the eunuch, or of Philip, is too curious; it was one of the ministering spirits sent forth by Christ, to serve a gracious purpose of his, and for the good of one of the heirs of salvation:

saying, arise; at once, make haste and speed, and quick dispatch; the phrase denotes readiness, alacrity, and expedition:

and go toward the south; the southern point from the city of Samaria, where Philip now was; or to the south of Jerusalem: the parts of Gaza, Lydda, Jamnia, Joppa, &c. were called the "south": hence often mention is made of such a Rabbi and such a Rabbi, that he was דרומא, "of the south" ^k; so R. Joshua, who was of Lydda, is said to be of the south ^l. The Ethiopic version renders it at "noon time", and so the Arabic of De Dieu; as if it respected not the place whither he was to go, but the time when he was to go; and that it might be about the middle of the day, the following narrative seems to confirm:

unto the way which goes down from Jerusalem unto Gaza, which is desert: this place is sometimes called Azzah, and sometimes Gaza, which is owing to the different pronunciation of the first letter of it; it was first inhabited by the Avim, or Hivites, who being destroyed by the Caphtorim, they dwelt in their stead, Deu 2:23. It fell to the lot of the tribe of Judah, but could not be held by it, because of the giants which remained in it; and was, as Jerom says ^m, a famous city of Palestine in his day; and was formerly the border of the Canaanites towards Egypt; and the way to Egypt lay through it, in which the eunuch was travelling: the way from Jerusalem to this place lay through Bethlehem, as the above ancient writer observes, on Jer 31:15 where he says

"some of the Jews interpret this place thus; that Jerusalem being taken by Vespasian, through this way (Bethlehem and Ephratah, of which he is speaking) to Gaza and Alexandria, a vast number of captives were led to Rome.''

And as the same writer elsewhere says ⁿ, Bethlehem was six miles from Aella (or Jerusalem) to the south, in the way which leads to Hebron; and it is commonly believed that the way to Gaza was through Hebron, and is the way in which they go to it now; and to a hill near this place Samson, carried the gates of Gaza, Jdg 16:1 And this also was to the south of Jerusalem, and two and twenty miles from it ^o: and it is also said by the same author ^p, that there is a village called Bethzur, and in his time Bethhoron, in the way from Jerusalem to Hebron, about twenty miles from the former, at which there was a fountain, where it was reported the eunuch was baptized by Philip. There was it seems another way from Jerusalem to Gaza, through Diospolis, or Eleutheropolis, and so to Ascalon, and from thence to Gaza ^q: and this was the road the eunuch went, if their conjecture is right, that he was baptized in the river Eleutherus; but which way he went is not certain, nor where he was baptized. The situation of Gaza was, according to Arrianus ^r, as follows:

"Gaza is distant from the sea at least twenty furlongs (two miles and a half), and the access unto it is sandy and deep, and the sea near the city is all muddy. Gaza was a great city, and was built on high ground, and encompassed with a strong wall: it was the last of those cities inhabited, as you go from Phoenicia into Egypt, επι τη αρχη της ερημου "at the beginning of the desert".''

Which last words seem to furnish out a reason why it is here called Gaza, "which is desert"; because it was situated where the desert began: though this clause is differently understood; some apply it to Gaza; as if the sense was "Gaza the desert", to distinguish old Gaza which was destroyed by Alexander the great, and as Strabo says ^s, "remained desert", from new Gaza, built at some distance from it: Jerom has ^t this distinction of old and new Gaza; there is scarce any appearance, he says, of the foundations of the ancient city; and that which is now seen is built in another place; and an unknown Greek writer makes express mention of new Gaza, which is the city itself; and speaks of another Gaza at some distance, which he calls Gaza, η ερημος, "the desert" ^u: but the haven, which was seven furlongs distant from Gaza, was not called new Gaza till Julian's time: it was first called Majuma, and afterwards Constantia, by Constantine; either from his son Constantius, or his sister Constantia, it having embraced the Christian religion ^w: wherefore, as Beza observes, no regard could be had to this distinction in the times of Luke; and though it was besieged by Alexander and taken, yet it did not become a desolate place; it had its walls, gates, and fortifications afterwards; and was after this taken by Ptolomy, and then by Alexander Janneeus; it was repaired by Gabinius, and given to Herod by Augustus ^x: so that it could not be said to be desert, in the times of Philip and the eunuch, with respect to its inhabitants and fortifications: it seems rather therefore to be so called, for the above reason, because situated at the beginning of the desert; and the whole space between the parts of Egypt next the Nile, and Palestina, is called "the desert", both by Arrianus ^y and Josephus ^z: others apply this epithet to the way, and read it as do the Syriac, Arabic, and Ethiopic versions, "to the way of the desert which goes from Jerusalem"; meaning the wilderness, which lay in the way from Jerusalem to Gaza. This place was distant from Jerusalem about seventy five miles; for from Jerusalem to Ascalon was, as Josephus ^a says, five hundred and twenty furlongs, which make sixty five miles; and from Ascalon to Gaza were ten miles, as our countryman Mr. Sandes Says ^b; though according to the Itinerary of Antoninus ^c, the distance was sixteen miles. The Talmudists make mention of this place, they represent it as a very pleasant place to dwell in; they say ^d, Gaza is ניויה יפה, "a beautiful habitation"; they speak of three famous markets, and one of them was the market of Gaza ^e; and very near to this city there was a beast market ^f; and to which may be added, though it may not serve to strengthen the reason of its name being called Gaza the desert, there was a place on the border of the city, which was named חורבתא סגירתא, "the desert of the leper" ^g: there were also brooks about the parts of Gaza and Azotus ^h; in one of which, if the eunuch was near Gaza, to which he was going, he might be baptized; since it is uncertain whereabout Philip met him, and where the place of water was, in which the ordinance of baptism was administered to him. This city is now called Gazera, or Gazara, and is inhabited by Greeks, Turks, and Arabians.

And he arose and went,.... As soon as he had his orders, he immediately obeyed them; he made no dispute about the matter, though he was directed only part of his way, and had no account of what he went about, or was to do;

and behold, a man of Ethiopia; or "a man, an Ethiopian"; an Hebraism, such as "a man a Jew", Zec 8:23 wherefore his being called a man, is no contradiction to his being an eunuch; for the word "man" does not regard his sex, but with the other the country of which he was; and it is the same as if he had only been called an Ethiopian, which signifies one of a black countenance; for Ethiopia was not so called from Ethiops, the son of Vulcan, who is said to reign over it, but from the colour of its inhabitants; Jer 13:23. This country in the Hebrew language is called Cush, and the people of it Cushites, from Cush the son of Ham, Gen 10:6 And so Josephus says ⁱ, that the Ethiopians over whom he (Cush) reigned, are now by themselves, and by all in Asia, called Chuseans; and so likewise the inhabitants of upper Ethiopia, or the Abyssines, are to this day called Cussinns, by the Portuguese. Geographers make mention of two Ethiopias, one in Africa, divided into upper and lower, and which is here meant; and the other in Asia and a part of Arabia, and which is the Ethiopia spoken of in the Old Testament: a note of admiration is prefixed, to observe to us what was remarkable in providence that just at this time, and in this way, such a man should be travelling; and what was still a greater wonder of grace, that such an one should be the object of God's peculiar favour, and should be chosen and called, have the Gospel preached to him, and be admitted to an ordinance of it; whereby some prophecies began to have their accomplishment in part, Psa 68:31

An eunuch of great authority; he might be one that was literally so, it being common for eastern princes and great men to have such persons as guards over their wives, to preserve their chastity; and so hereby was a fulfilment in part of Isa 56:3 though this word is used to denote a person in office: so Potiphar is called סריס, an eunuch, though he had a wife, and which we rightly render an officer; and the Chaldee paraphrase renders it, רבא, "a prince", or great man, Gen 39:1. So Balaam is said ^k to be one of the king's eunuchs, and yet Jannes and Jambres are said to be his sons; and the word Dynastes here used, which we translate "of great authority", may be considered as explanative of the word eunuch; to teach us, that this word was not expressive of his case, but a title of office: it is reported of this eunuch, that after his conversion he preached the Gospel to the inhabitants of Zeylan and Arabia Felix, and in the island of Traprobane in the Red sea, and at last suffered martyrdom ^l: this great person said to be

under Candace queen of the Ethiopians; that is, of those Ethiopians who inhabited the island of Meroe; for Candace, or Candaoce, as Pliny ^m reads it, was a common name of the queens of that island, as Pharaoh was of the Egyptian kings, and Caesar of the Roman emperors: the word Candace signifies a governor of children, that is, servants; it is derived from the Ethiopic word קני, "Kani", which signifies to govern; and from דק, "Dak, a child", or servant; and the king of the Abyssines is to this day called Prestar Chan, or Kan, a prince of servants, who is commonly and corruptly called Prester John; and Chan, or Kan, is a well known name for an emperor or governor in the eastern countries as with the Tartars and Persians, witness the late famous Kouli Kan. Some say ⁿ, her proper name was Judith, others Lacasa ^o, and others Hendake, or Indich; which, as Ludolphus ^p observes, is no other than Candace; though this last name Indich, according to Zaga Zabo, an ambassador of the king of the Ethiopians, was the name of the eunuch himself; his words, as reported by Damianus a Goes ^q, are these;

"we, almost before all other Christians, received baptism from the eunuch of Candace, queen of Ethiopia, whose name was Indich:''

who had the charge of all her treasure; was her lord treasurer; which shows, that he was not an eunuch to her on account of chastity, but an high officer in her kingdom: the word Gaza here used, signifies in the Persian language treasure, or treasury ^r. The Ethiopic version takes it for the name of a place, and renders it, "and he was governor of the city of Gaza", but very wrongly: "and had come to Jerusalem for to worship"; hence he seems to have been either a Jew by birth, or rather a proselyte to the Jewish religion; and had been at Jerusalem at one of their annual feasts, the passover, "pentecost", or tabernacles, to worship the God of Israel, whom he believed to be the only true God.

Was returning,.... From Jerusalem, having finished the parts of divine worship he came to perform; and it is remarkable, that though he must doubtless have heard of Jesus of Nazareth, and what had passed in Jerusalem lately, and of his apostles, yet heard them not; or however, was not converted by them, nor believed in Jesus; his conversion being ordered to be at another time, in another place, and by another instrument:

and sitting in his chariot: as was the manner of princes and great persons:

read Esaias the Prophet; the Book of the Prophecies of Isaiah the Prophet; and in Luk 4:17 it is called the "Book of the Prophet Esaias"; and in the note there; see Gill on Luk 4:17, I have observed, that the prophets, especially the larger ones, were sometimes in separate and distinct books, and so might be the prophecy of Isaiah; and such an one was delivered to Christ, in the synagogue of Nazareth; and such an one the eunuch might have, and be reading in it: hence we read ^s, that Daniel should say to the Israelites, who came to discourse with him about the prophecies of Jeremiah, bring me, says he, ספד ישעיה, the Book of Isaiah"; he began to read, and went on till he came to this verse, "the burden of the desert of the sea", &c. Isa 21:1 and both the Arabic and Ethiopic versions here read, "the Book of the Prophet Isaiah." See Gill on Luk 4:17. Some think the eunuch might be reading over some passages of Scripture in this prophet, which he had heard expounded at Jerusalem, to refresh his memory with what he had heard. This prophet is a very evangelical one, and very delightful and profitable to read: many things are prophesied by him concerning the Messiah, and particularly in the chapter in which the eunuch was reading; and this being a time when there was great expectation of the Messiah, such passages might be read and expounded in their synagogues, which concerned him: however, the eunuch improved his time, as he was travelling in a religious way, which was very commendable; and as this was the occasion and opportunity which the Holy Ghost took to bring on his conversion, it may serve greatly to recommend the reading of the Scriptures.

Then the Spirit said unto Philip,.... Not the angel, a ministering Spirit, as in Act 8:26 but the Holy Spirit, as the Syriac and Ethiopic versions read, the same with the Spirit of the Lord, Act 8:39 who spoke unto him, either by an articulative voice, such as was the Bath Kol among the Jews; or inwardly, by a secret impulse upon him, he directed him, saying:

go near, and join thyself to this chariot; he bid him make up to the chariot, he saw driving on the road at such a distance, and follow it, and attend it closely; and not leave it, till an opportunity of conversing with the person in it offered.

And Philip ran thither to him,.... Being very ready to obey the divine order, and hoping he might be an instrument of doing some good, which might issue in the glory of God, and the welfare of men:

and heard him read the prophet Esaias; that is, "the Book of Isaiah the Prophet"; as before; and so the Ethiopic and Arabic versions read here, as there: he read it out, with a clear and distinct voice, so that Philip could hear him; and this he did, partly through reverence to the word of God, and partly to fix his attention to it the more, that he might the better understand and remember it, and also for delight and pleasure: it is very likely, that it was the Book of Isaiah in the Hebrew tongue in which he was reading, and which language he might understand, though he might be at a loss about the sense of the prophet:

and said, understandest thou what thou readest? meaning not the language, but the sense; for overhearing him, he perceived it was a prophecy in Isaiah he was reading; which was not so easy to be understood as laws and precepts are, which command this, and forbid that; whereas prophecies were more abstruse, and regarded things to come.

And he said, how can I, except some man should guide me?.... Which shows that he was of an excellent spirit and temper; since instead of answering in a haughty and disdainful manner, as great men are too apt to do; and instead of charging Philip with, impertinence and insolence, in interrupting him whilst reading, and putting such a question to him, he expresses himself with great and uncommon modesty; with a sense and confession of his ignorance and incapacity and of the necessity and usefulness of the instructions of men, appointed of God to open and explain the Scriptures: and though he wanted such a guide, and could have been glad of one, yet he was willing to use all diligence himself in reading, that he, might, if possible, come at some knowledge of the truth; which was very commendable in him; and no doubt but the spirit he was in was much owing to his reading the word, and to the Spirit of God disposing his mind in this manner:

and he desired Philip that he would come up and sit with him; which is an instance of his great humanity and courteousness, and of his meekness and condescension, as well as of his vehement thirst after the knowledge of the Scriptures; he concluding, or at least hoping by Philip's question, and by the air and look of the man, that he was one that might be useful to him this way.

The place of the Scripture which he read was this,.... Or the paragraph or section of Scripture; that part of it in which he was reading was Isa 53:7 which shows, that by this time the Scriptures were divided into sections, chapters, and verses; whereas the Jews say the whole law at first was but one verse ^t.

He was led as a sheep to the slaughter, and like a lamb dumb before the shearer. The metaphors of sheep and lamb express the innocence, meekness, and patience of Christ in his sufferings and death; and his being like these when led to the slaughter, and dumb before the shearer, show his willingness to suffer and die for his people, and to become a sacrifice for their sins. The allusion is to the sheep led either by the butcher to the slaughter house, or by the priest to the altar, and to the lamb of a year old being silent while it is shearing; and both denote the voluntariness of Christ in his sufferings, the stripping him of his good name, credit, and reputation among men, and of all worldly substance, though Lord of all, and even of the common blessings of nature, as of meat, drink, and raiment, and the light of the sun; and particularly the stripping him of his clothes, when his raiment was parted, and lots cast on his vesture, is very aptly signified by the shearing of the lamb, all which he took very patiently; and his being led forth to be crucified, when he was offered up as a sacrifice on the cross, very fitly answers to the sheep being led to the slaughter, without showing any reluctance. It was a custom with the Heathens to offer no creature in sacrifice, that struggled as it was led, or made an opposition, or showed any reluctance: it is remarkable, that there was nothing of this kind to be observed in Christ, who gave himself an offering, and a sacrifice; the reasons of which were, because of the great love he bore to his people: and because of the good and advantage that would come to them thereby: he was content to be poor, that they might be rich; to be made sin, that they might be made righteousness; to become a curse, that the blessings of the covenant might come upon them; to be stripped of all things, that they might enjoy all: and because no other sacrifice could atone for their sins; and because it was his Father's will, which always involves his own.

So opened he not his mouth: in defence of himself, when such false things were laid to his charge, and which he could have so easily refuted, and yet answered to nothing, to the astonishment of his judge; the reason was, because he had the sins of his people on him, for which he was willing to suffer; and therefore declined self-vindication, lest he should hinder the judicial process against him; nor did he open his mouth against his enemies by way of threatening or complaint, when they spat on him, blindfolded, and buffeted him, and bid him prophesy who smote him; and when the chief priests, Scribes, the common people, and thieves mocked at him, and reviled him on the cross, he opened not his lips unto them, nor against them, only for them, saying, Father, forgive them; nor did he open his mouth against the justice of God, as bearing hard upon him; neither did he complain of the strictness of its demands, abating him nothing; nor of the severity and weight of its strokes, not sparing him at all; nor did he say one word against his people, whose sins brought all his sorrows and sufferings on him, but made intercession for the transgressors, whose sins he bore.

In his humiliation his judgment was taken away,.... The humiliation, or low estate of Christ, lay in his assumption of human nature, with the weaknesses and imperfections of it; in the meanness of his parentage and education; in the sorrows he endured from his cradle to his cross; in his last conflict with Satan in the garden; in his being apprehended, bound, scourged, and condemned, both by the sanhedrim, and the Roman governor; and in being enclosed with the assembly of the wicked soldiers, who put on him their own clothes, and a crown of thorns on his head, and a reed in his hand, and then in a mock manner bowed to him as king of the Jews; and last of all in his obedience to death, even the death of the cross, and in his being laid in the grave. Now in this his low estate, "his judgment was taken away"; in the text in Isa 53:8 the words are, "he was taken from prison and from judgment"; which some understand of his sufferings, and render the words thus, "by an assembly, and by judgment he was taken away"; that is, by the Jewish sanhedrim, and by the judgment or sentence of Pontius Pilate, his life was taken away: and others interpret it of his resurrection from the dead, when he was taken or delivered from the prison of the grave, and could not be held any longer by the cords and pains of death; and from the judgment or condemnation under which he lay, being justified in the Spirit, when he was raised from the dead. The words, as here cited, differ from the original text; which have caused some to think, that there was a different reading of these words, which the Septuagint followed, and Luke after them. Dr. Pocock ^u has proposed a translation of the Hebrew text, as agreeable to this citation, without supposing a various reading, thus, "because of affliction, even from judgment he is taken; or when he was humbled, he was taken from judgment"; it being all one whether he was taken from judgment condemnation, and punishment, as at his resurrection, or whether his punishment was taken from him: though the sense of the words, as they are here cited, rather seems to be this; when he was taken and bound by the Jews, and detained by them a prisoner, and arraigned before the high priest, and at Pilate's bar, and false witnesses suborned, which was his time of humiliation and affliction; when he was reproached, blasphemed, buffeted, and spit, upon, justice was not done him, right did not take place, but was removed from him, and he was treated in a most unjust and unrighteous manner:

and who shall declare his generation? not his divine or human generation; nor the sorrows of his life; or the duration of his life since his resurrection; nor the numbers of his spiritual seed and offspring; senses put upon the words they will by no means bear; but the generation or age in which Christ lived, which for its wickedness among themselves, and their barbarity to him, and ill usage of him, cannot be sufficiently described and declared; and a great deal of it they themselves own; See Gill on Mat 10:36, Mat 12:39.

for his life is taken from the earth, not in a common, but in a judicial way; in the most cruel, barbarous, and unjust manner, in a violent way; though not without his Father's will, and his own consent; and though his life was taken from the earth, he now lives in heaven, and that for evermore.

And the eunuch answered Philip, and said,.... After he had read the passage out, and Philip had put the question to him, whether he understood it; and after he had taken him up into his chariot to sit with him, and instruct him:

I pray thee, of whom speakest the prophet this? being desirous of knowing who was the subject of this famous prophecy: which to know was very useful and edifying, and was not a matter of mere indifference and speculation, but of great moment and concern. A like way of speaking, in order to know the sense of a passage, is used by the Jews ^w: thus upon reading Pro 31:2, it is asked,

"of whom does Solomon say this Scripture? he does not say it but of his father David.''

Does he speak

of himself or of some other man? which is very properly and pertinently put; since there might be some appearance of its application to Isaiah, who suffered under Manasseh; and it might be applied to different persons, as it has been since by the Jews; as to Josiah, Jeremiah in particular, and to the people of Israel in general, though very wrongly: Josiah could never be intended, as one of their noted commentators ^x expounds the paragraph; since it was not the sins of the people that were the cause of his death, but his own, and his vanity in meddling with what he had nothing to do with, and had no real call unto; nor can it be said of him that he did no violence, or that he bore the sins of others, and died for them, and made his soul an offering for sin; nor were his days prolonged; nor did the pleasure of the Lord prosper in his hand: nor is the passage applicable to Jeremiah, as another of their writers ^y would have it; he was not free from sin; nor was he wounded for the sins of his people; nor did he undergo his sufferings with patience; nor had he a large number of disciples; nor was he extolled and exalted, as this person is said to be: much less, as others ^z say, is the whole body of the people of Israel in captivity intended; since one single individual as spoken of throughout the whole; and is manifestly distinguished from the people of Israel, whose sins and sorrows he was to bear, and for whose transgressions he was to be stricken and wounded. In all which they go contrary to their Targum ^a, Talmud ^b, and other ancient writings ^c, which interpret many things in this section or paragraph of the Messiah ^d: however, as it might be differently understood, or difficult to be understood, the eunuch very appropriately puts this question.

Then Philip opened his mouth,.... With freedom and boldness, and spoke clearly and distinctly, and expounded the passage to him. This is a phrase frequently used in Jewish writings, especially in the book of Zohar ^e, when they give an account of this or the other Rabbi interpreting any place of Scripture; as for instance, R. Eleazar פתח, "opened", and said, "my sabbaths you shall keep", &c. Again, R. Aba פתח, "opened", and said, "and Manoah said unto his wife", &c. Once more, "R. Simeon opened", and said, "the heavens declare the glory of God", &c. and

began at the same Scripture: "the fifty third of Isaiah": and preached unto him Jesus of Nazareth; how that he was the true Messiah, and the person there designed, and that very rightly; for the Jews themselves, the ancient ones, have interpreted several passages in that chapter of the Messiah, as has been before observed; he showed him how that he was born of a virgin, made under the law, and yielded perfect obedience to it in his life; and that he suffered and died for the sins of his people, and made satisfaction for them, and brought in an everlasting righteousness to justify them before God, and had obtained eternal redemption for them; that he was risen from the dead, was ascended into heaven, and now sat at the right hand of God, and ever lived to make intercession for transgressors; and would come a second time to judge both quick and dead; and in the mean while had left rules for the gathering, and forming, and governing his churches; and had appointed persons to preach his Gospel, and to administer the ordinances of baptism, and the supper of the Lord, which were to continue till his second coming.

And as they went on their way,.... In the road from Jerusalem to Gaza; Philip preaching, and the eunuch hearing, and conversing in a religious and spiritual way together; and Beza says in one exemplar it is added, "conferring one with another"; about the person and office of Christ, the doctrines of the Gospel, and the ordinances of it; as appears by what follows, both by the eunuch's request to be admitted to baptism, and his confession of faith:

they came unto a certain water; which some say was at Bethhoron, in the tribe of Judah or Benjamin; and others think it was the river Eleutherus; the former is more likely; concerning which Jerom ^f gives this account:

"Bethzur in the tribe of Judah, or Benjamin, and now called Bethhoron, is a village as we go from Aella (or Jerusalem) to Hebron, twenty miles from it; near which is a fountain, springing up at the bottom of a mountain, and is swallowed up in the same ground in which it is produced; and the Acts of the Apostles relate, that the eunuch of queen Candace was baptized here by Philip.''

This place was about two miles from Hebron; since that, according to the same writer ^g, was twenty two miles from Jerusalem. Borchardus ^h seems to place it further off from Hebron:

"from Hebron are three "leucas", or six miles, northward, declining a little to the west, to Nehel Escol, that is, "the brook of the cluster", from whence the spies carried the cluster of grapes; to the left of this valley, for the space of a mile, or half a leuca, runs a river, in which Philip baptized the, eunuch of queen Candace, not far from Sicelech.''

And, according to Jerom ⁱ, Escol lay in the way from Bethzur to Hebron. This account of the historian sets aside that weak piece of criticism on

Ac# 8:38 used by some persons; as if when Philip and the eunuch went down into the water, no more is meant, than that they went to the water side, or descended to the bank and brink of the river; seeing, here it is said, they came to a certain place of water; they came to the river itself, or the river side, and after this went down into it.

And the eunuch said, see here is water, what doth hinder me to be baptized? This question shows, that he had some knowledge of the ordinance of baptism, which he had received from the ministry and conversation of Philip; and that he had some desire after it, as regenerate persons have, after divine things, after Christ, his word, and ordinances; and that he was willing to take the first opportunity of submitting to it, but was jealous lest he should not be qualified for it; and therefore modestly proposes the affair to Philip, and desires to be examined and judged by him: and it also suggests, that there are some things which might be a just bar to this ordinance, as want of grace, and a disorderly life and conversation, which were the hindrances to the Pharisees and Sadducees, who came to John's baptism; and these are sufficient ones, even though persons may be born in a Christian land, and of believing parents, and have had a good education; yea, though they may have much notional light and speculative knowledge: but where the good work of grace is begun, and when a soul is spiritually enlightened, and has evangelical repentance for sin, and true faith in Christ, and sincere love to him, nothing should hinder: not any thing on his side; not a sense of his own unworthiness, which will never be otherwise, but rather increase; nor the corruptions of his heart and nature, which will always remain, as long as he is in the body; nor fears of falling away, since there cannot be more danger after baptism than before, and Christ is the same who is always able to keep from it; nor the reproaches of the world, which should be esteemed above riches; and more especially, since to be ashamed of Christ, his word, or ordinances, is highly resented by him; nor the opposition of relations and friends, who, though they are to be regarded and listened to in civil matters, yet should have no sway in religious ones to move from the cause of Christ; nor any difficulty in the ordinance itself, since it is but water baptism, and not a bloody one, such as Christ was baptized with, and some of his followers have been called unto: nor should anything hinder on the side of the administrator, when the above is the case; as not being circumcised, but Gentiles, as in the times of the apostles, Act 10:47 so not the former life and conversation of the person, though it has been ever so wicked, as the instances of the crucifiers of Christ, of the jailor, of Saul the persecutor, and many of the Corinthians, show; nor the weakness of grace; the day of small things is not to be despised, nor a bruised reed to be broken, or smoking flax to be quenched: agreeably to this the Ethiopic version renders it, "who doth hinder", &c.

And Philip said, if thou believest with all thine heart, thou mayest,.... Intimating, that if he did not believe, he had no right to that ordinance; though he was a proselyte to the Jewish religion, a serious and devout man, and was employed in a religious way, when Philip came up to him, and was very desirous of being instructed in the knowledge of divine things; and yet notwithstanding all this, he had no right to the ordinance of baptism, unless he had faith in Christ, and made a profession of it; nor would Philip administer it to him without it; from whence it appears, that faith in Christ, and a profession of it, are necessary prerequisites to baptism: and this faith should not be a mere historical and temporary faith, nor a feigned one, but a believing in Christ with the heart unto righteousness; or such a faith by which a soul relinquishes its own righteousness, and looks and goes unto Christ for righteousness, life, and salvation, and rests and relies upon him for them; and it should be a believing in him with the whole heart, which does not design a strong faith, or a full assurance of faith, but an hearty, sincere, and unfeigned one, though it may be but weak, and very imperfect. And that this is necessary to baptism is manifest, because without this it is impossible to please God; nor can submission and obedience to it be acceptable to him: nor indeed can the ordinance be grateful and pleasing to unbelievers; for though it is a command that is not grievous, and a yoke that is easy, yet it is only so to them that believe; nor can any other see to the end of this ordinance, or behold the burial, and resurrection of Christ represented by it, or be baptized into his death, and partake of the benefits of it; and besides, whatsoever is not of faith is sin.

And he answered and said, I believe that Jesus Christ is the Son of God: which though a short, is a very comprehensive summary of the articles of faith respecting the person, offices, and grace of Christ; as that he is a divine person, truly and properly God, the only begotten of the Father, of the same nature with him, and equal to him; that he existed from all eternity, as a divine person with him, and distinct from him; and that he is the Christ, the anointed of God, to be prophet, priest, and King; and is Jesus, the only Saviour of lost sinners, in whom he trusted and depended alone for righteousness, life, and salvation. This whole verse is wanting in the Alexandrian copy, and in five of Beza's copies, and in the Syriac and Ethiopic versions; but stands in the Vulgate Latin and Arabic versions, and in the Complutensian edition; and, as Beza observes, ought by no means to be expunged, since it contains so clear a confession of faith required of persons to be baptized, which was used in the truly apostolic times.

And he commanded the chariot to stand still,.... That is, the eunuch ordered his chariot driver to stop; for to him it better agrees to give this order than to Philip; though otherwise the words are so placed, that it would be difficult to say who gave the command.

And they went down both into the water, both Philip and the eunuch, and he baptized him: upon which Calvin has this note;

"hence we see what was the manner of baptizing with the ancients, for they plunged the whole body into water.''

And indeed, other mode had been practised then, as sprinkling or pouring of water, there would have been no necessity of their going out of the chariot, and much less of their going down into the water; and as for change of apparel, it cannot be reasonably thought that so great a man should take so long a journey without it. In like manner the Jewish ablutions and purifications, which were performed by immersion, and therefore called baptisms, Heb 9:10 are spoken of in the same sort of language as here: so a profluvious person, and a woman that had lain in, were obliged שירדה לטבול, "to go down and dip" ^k.

"It is a tradition of the Rabbins ^l, that he that sees any nocturnal pollution on the day of atonement, יורד וטובל, "goes down and dips himself".--And so all that are obliged to dipping, dip according to their custom on the day of atonement; the profluvious person, man or woman, the leprous person, man or woman, the husband of a menstruous woman, and one defiled with the dead, dip according to their custom on the day of atonement.''

And when they were come up out of the water,.... Which is another circumstance, showing that baptism was then performed by immersion; with this compare Mat 3:16 and so it is said of the high priest, when he washed himself on the day of atonement, ירד וטבל עלה, "he went down and dipped, and came up" ^m; and so any other person that was obliged to dipping on any account, ירד וטבל ועלה, "went down and dipped, and came up" ⁿ. And again it is said ^o, it happened to a servant maid of Rabbi, שטבלה ועלתה, "that she dipped herself and came up".

The Spirit of the Lord caught away Philip; as soon as the ordinance was over; so that the eunuch had no opportunity of rewarding him for his instructions and labour; and this might be done on purpose to show that he had no mercenary end in joining himself to his chariot; and this sudden rapture and disappearance might be a confirmation to the eunuch that this whole affair was of God. The Spirit of the Lord took up Philip, just as he is said to lift up Ezekiel, between earth and heaven, Eze 8:3 and carried him above the earth as far as Azotus. The Alexandrian copy, and one of Beza's, and some others, read the words thus, "the holy Spirit fall upon the eunuch, but the angel of the Lord caught away Philip"; the same angel, it may be, that bid him go toward the south:

that the eunuch saw him no more; neither at that time, nor perhaps ever after; for one went one way, and another way:

and he went on his way; towards Ethiopia; and, as the Ethiopic version reads, "into his own country"; which is one reason why he saw Philip no more: however, he went thither

rejoicing, as he had great reason to do; being blessed with the saving knowledge of Christ, and true faith in the Son of God, and admitted to the holy ordinance of baptism; having first received the baptism of the Spirit, or having the grace of the Spirit bestowed on him, and implanted in him: and, according to some copies just now mentioned, after his baptism the Spirit fell on him in an extraordinary manner, and that without imposition of hands; so that, upon the whole, he had great reason to rejoice.

But Philip was found at Azotus,.... The same with the Ashdod of the Philistines, famous for the temple of Dagon, 1Sa 5:1 where the Septuagint call it Azotus, as here: and so it is called in the Apocrypha:

"Howbeit all the hindmost of them were slain with the sword: for they pursued them unto Gazera, and unto the plains of Idumea, and

Azotus, and Jamnia, so that there were slain of them upon a three thousand men.'' (1Mac 4:15)

"Whereof when Apollonius heard, he took three thousand horsemen, with a great host of footmen, and went to

Azotus as one that journeyed, and therewithal drew him forth into the plain. because he had a great number of horsemen, in whom he put his trust.'' (1Mac 10:77)

"But Jonathan set fire on

Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire.'' (1Mac 10:84)

"And when he came near to

Azotus, they shewed him the temple of Dagon that was burnt, and

Azotus and the suburbs thereof that were destroyed, and the bodies that were cast abroad and them that he had burnt in the battle; for they had made heaps of them by the way where he should pass.'' (1Mac 11:4)

where mention is made of Beth Dagon, and the idol's temple in it; and by Herodotus ^p, Pliny ^q, and Ptolomy ^r; and it is now called Palmis, according to R. Benjamin ^s; it was about fifty four miles from Jerusalem, and two hundred and seventy furlongs, Or four and thirty miles ^t from Gaza:

and passing through; or, as he passed along through that and other places:

he preached in all the cities; that lay in his way; which shows his zeal and diligence:

till he came to Caesarea; not Caesarea Philippi, Mat 16:13 but that which was before called Strato's tower, and was rebuilt by Herod, and called Caesarea, in honour of Augustus Caesar ^u; and not by Caesar himself, as R. Benjamin says ^w: it was six hundred furlongs, or seventy five miles from Jerusalem ^x, This place was famous for Jewish Rabbins, and their schools of learning; frequent mention is made of רבנין דקיסרין, "the Rabbins of Caesarea" ^y; here Philip seems to have stopped, and stayed awhile.

¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

² tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

³ tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

⁴ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁵ tn Or “wilderness.”

⁶ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

sn The concluding note about the road appears to be a parenthetical note by the author.

¹ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

² tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

³ tn Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

⁴ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

⁵ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

⁶ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.

⁷ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

⁸ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

¹ tn Grk “and was sitting.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn Grk “and was reading.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.

¹ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

² tn The words “to it” are not in the Greek text but are implied.

³ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

⁴ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

⁵ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

¹ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

² tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

² tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

¹ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

² tn Or “justice was denied him”; Grk “his justice was taken away.”

³ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.

⁴ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

⁵ sn A quotation from Isa 53:7-8.

¹ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

² tn Grk “I beg you,” “I ask you.”

³ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

¹ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

² sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

¹ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

¹ tc A few later mss (E 36 323 453 945 1739 1891 pc) add, with minor variations, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is lacking in {Ì^45,74 א A B C 33 614 vg sy^p,h co}. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

¹ tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”

² sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

¹ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

² sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

¹ tn Or “appeared.”

² sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

³ tn The words “the area” are not in the Greek text but are implied.

⁴ tn Or “he preached the gospel.”

⁵ tn Or “cities.”

⁶ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

^{( 11 )} 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.

^{( 11 )} Christ, who calls freely whom he wishes, now uses Philip, who was not thinking about any such thing, to unexpectedly instruct and baptize the eunuch, and by this means extends the limits of his kingdom even into Ethiopia.

And he arose and went: and, behold, a man of Ethiopia, an eunuch ^{( i )} 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,

^{( i )} A man of great wealth and authority with Candace. Now this word "Candace" is a common name of all the Queens of Ethiopia.

And he said, How can I, except some man should ^{( k )} guide me? And he desired Philip that he would come up and sit with him.

^{( k )} To show me the way to understand it.

^{( 12 )} 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:

^{( 12 )} Those things which seem to come most by chance or fortune (as men term it) are governed by the secret providence of God.

In his ^{( l )} humiliation his judgment was taken away: and who shall declare his ^{( m )} generation? for his life is taken from the earth.

^{( l )} The Hebrew text reads it in this way, "out of a narrow strait, and out of judgment was he taken": and by the "narrow strait" he means the grave and the very bonds of death, and by "judgment" he means the punishment which was laid upon him, and the miserable state which Christ took upon himself for our sakes, in bearing his Father's wrath.

^{( m )} How long he will endure: for Christ, having once risen from the dead, dies no more; (Rom 6:9).

^{( 13 )} And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, ^{( n )} I believe that Jesus Christ is the Son of God.

^{( 13 )} Profession of faith is required of those being baptized, and therefore it is evident that we are not first ingrafted into Christ when we are baptized, but are already ingrafted, and then are baptized. (Ed.)

^{( n )} The sum of the confession which is necessary for baptism.

1 By occasion of the persecution in Jerusalem, the church being planted in Samaria, by Philip the deacon, who preached, did miracles, and baptized many;

9 among the rest Simon the sorcerer, a great seducer of the people;

14 Peter and John come to confirm and enlarge the church; where, by prayer and imposition of hands giving the Holy Ghost;

18 when Simon would have bought the like power of them, Peter sharply reproving his hypocrisy and covetousness, and exhorting him to repentance, together with John preaching the word of the Lord, return to Jerusalem;

26 but the angel sends Philip to teach and baptize the Ethiopian Eunuch.

When the congregation in Samaria had been supplied with spiritual gifts, and sufficiently instructed to justify leaving them to their own resources for edification, Philip was called away to other fields of labor.  

We are now introduced to another of those minutely detailed cases of conversion which are recorded for the purpose of instruction in reference to the means of turning men to God, and inducing them into the kingdom. The purpose of bringing him to a knowledge of salvation was formed in the divine mind, and specific means of accomplishing it put into operation, ere the man himself was aware of it. The narrative traces the steps by which this purpose of God was accomplished, and enables us to know, when God determines upon the conversion of an individual, how he proceeds to effect it.  

The first step taken in the case was to send an angel from heaven. But where does the angel make his appearance? To the man for whose benefit he came? So it must be, if he is to hold any direct communication with him. But, strange to say, while the man was south of Jerusalem, traveling toward Gaza, the angel descends into Samaria, to the north of Jerusalem, and appears to Philip. (26) " And an angel of the Lord spoke to Philip, saying, Arise and go toward the south, into the road which goes down from Jerusalem to Gaza. This is a desert. " This is all that the angel has to say; and now his part of the work, which was simply to start the evangelist in the direction of the person to be converted, is accomplished. He retires from the scene.  

The statement "this is a desert" is correctly supposed, by the best commentators, to be no part of the angel's speech to Philip, but to have been added by Luke to note the singularity of a preacher being thus peremptorily sent away from a populous country into a desert. The term desert is not here to be understood in its stricter sense of a barren waste, but in its more general acceptation, of a place thinly inhabited. Such an interpretation is required by the geography of the country, and by the fact that water was found for the immersion of the eunuch. The only road from Jerusalem to Gaza, which passed through a level district suitable for wheeled vehicles, was that by Bethlehem to Hebron, and thence across a plain to Gaza. According to Dr. Hackett, this is "the desert" of Luke 1:80 Lu 1:80> , in which John the Immerser grew up. Dr. S. T. Barclay, who traversed this entire route in May, 1853, says that he traveled, after leaving "the immediate vicinity of Hebron, over one of the very best roads (with slight exceptions) and one of the most fertile countries that I ever beheld."   

28. Philip promptly obeyed the command of the angel, and was soon in close proximity to the intended convert, though, as yet, he knew nothing of him. (27) " He arose and went; and behold a man of Ethiopia, an eunuch of great authority under Candace, queen of the Ethiopians, who had charge of all her treasure, and had come to Jerusalem to worship, (28) was returning, and sitting in his chariot, was reading the Prophet Isaiah. "   

notes on verse 27  

Just as Philip entered the road to which he had been directed by the angel, and saw the chariot before him, the Holy Spirit began to work for the conversion of the treasurer. And where does he begin his work? In the heart of the sinner, by direct communication? No. Like the angel, he begins with the preacher. (29) " Then the Spirit said to Philip, Go near, and join yourself to this chariot. " This was a miraculous communication from the Spirit, such as frequently directed the labors of inspired men. The object of it was the same as that of the angel's visit, to bring the preacher and the subject for conversion face to face.   

The purpose of the angel's visit and the Spirit's miraculous communication was now accomplished. (30) " Then Philip ran to him, and heard him reading the Prophet Isaiah, and said, Do you understand what you are reading? " Considering the relative position of the parties, one an humble footman, and the other a chief officer of a powerful kingdom, sitting in his chariot, this question appears rather an abrupt and inappropriate introduction to the conversation. But it was, in reality, the most natural and appropriate question that Philip could ask. Hearing the man reading aloud, in what we call the fifty-third chapter of Isaiah, that touching description of the sufferings of Christ, he knew that it was unintelligible to him if he was not acquainted with the gospel; whereas, if he had learned the story of the cross, he could not fail to understand it. The question, "Do you understand what you are reading?" was, then, the very question to determine where he stood, and how to approach him.   

The man's response was definite and satisfactory. (31) " And he said, How can I, except some man should guide me? And he invited Philip to come up and sit with him. (32) Now the place of the Scripture which he was reading was this: He was led as a sheep to slaughter, and as a lamb silent before his shearer, so he opens not his mouth. (33) In his humiliation, his condemnation was extorted, and who shall fully describe his generation? For his life is violently taken from the earth. (34) And the eunuch answered Philip, and said, I pray you, of whom does the prophet speak this? Of himself, or of some other man? (35) Then Philip opened his mouth, and beginning at the same Scripture, preached to him Jesus. "  

We have now before us all the influences and agencies employed in this man's conversion, and may restate them, as follows: He was reading a remarkable prophesy concerning Christ, and had paused upon it, with the inquiry, Of whom is this written? He could recollect nothing in the history of the prophet himself, or of any other man, to which it would apply. He was, therefore, unable to understand it; and if he learned to pray as David did, the prompt impulse of his heart was, "Open thou mine eyes, that I may behold wondrous things out of thy law." In this frame of mind he was best prepared for the influences which God, who knows the secrets of all hearts, was preparing for him. If his eyes can be made to penetrate the darkness of that prophesy, and his heart to feel the power of the truth which lies there hid from his gaze, all will be well. But there is no human being being present to teach him, nor does any friend of Jesus know even of his existence. What, then, will be done? God employs his Spirit to open the eyes and touch the hearts of men; will he not, then, immediately distill a heavenly influence upon man's soul, to enlighten him and save him? He does not do it. And if not in this case, where no human agent is at hand, who shall say that he does in any other? The word of God is silent in reference to any such abstract influence, and he who assumes its existence gets behind the curtain of revelation.  

But God employs angels in ministering to those who shall be heirs of salvation. In the absence of human agency, will not some angel be dispatched to the aid of this waiting subject for salvation? An angel is truly sent; but his mission is, to start a man in the direction of the chariot. When the man gets within sight of the chariot, the Holy Spirit begins to work; but he works by first bringing the man to the side of the chariot, and next, through his lips, speaking to the man in the chariot. Thus we see, that, though an angel from heaven has appeared, and the Holy Spirit has operated miraculously for the conversion of the sinner, there is still an insuperable necessity for the co-operation of a man, Unless that man does his part of the work, all that has been done by both the angel and the Spirit will prove unavailing. Not the slightest influence from either of the heavenly messengers reaches the sinner's mind or heart, until the preacher begins to speak, and then it reaches him through the words which are spoken.   

The further process is easily traced. As Philip opens up item after item of the prophesy, and shows its fulfillment in Jesus, the eyes of the eunuch begin to penetrate the Scripture, until, at last, he sees a flood of heavenly light where all was darkness before. His eyes are opened, and he sees the wondrous glory of the suffering Savior beaming from the inspired page which lies before him. This is effected, not by an abstract influence of the Spirit, enabling him to understand what was before obscure, but by the aid of a fellow-man providentially sent to him for the purpose.  

The treasurer may have heard of Jesus, in Jerusalem; but, if so, he heard of him through those with whom he had been up to worship, the bitter enemies of the cross; and knew him only as an impostor who had been deservedly crucified, though now worshiped by a few deluded Jews as their Messiah. But now, with a prophesy before him which he had tried in vain to find fulfilled in the history of any other man, but which finds its complement in the life and death of Jesus; and informed, by a man whose astonishing knowledge of the word of God is a guarantee of his honesty, that Jesus is risen from the dead, his honest heart interposes no wicked obstacles to his faith, and he believes. The demonstration strikes him with the greater force, because it is so unexpected. The Jews could not explain that prophesy, for they could not find its facts in the life of any of their great heroes; and though the reference to the Messiah was so palpable as to at once suggest itself to every reader, they would not apply it to him, because their conception of his earthly glory conflicted with the humiliation and suffering described by the prophet. Until now, this very difficulty had been puzzling the mind of the treasurer. But he now sees the prophesy fulfilled; and while the demonstration compels him to believe, the true conception of a bleeding Messiah touches his heart. And this is effected by the Holy Spirit in Philip, through the words which Philip spoke.   

notes on verse 31  

notes on verse 31  

notes on verse 31  

notes on verse 31  

" And as they went along the road, they came to certain water. And the eunuch said, What hinders me to be immersed? " The appearance of the water to which they had come suggested this question, but it could not have been done so unless the eunuch had been taught something concerning immersion as a religious ordinance. But he had enjoyed no opportunity for instruction on this subject, except through the teaching of Philip. Had Philip, then, preached him a sermon on immersion? No. Luke says Philip "preached to him Jesus." How, then, had he, while hearing Jesus preached, obtained instruction in reference to immersion? There is only one answer to this question. It is, that to preach Jesus, after the apostolic method, involves full instruction upon the subject of immersion. The prejudice, therefore, which exists at the present day against frequent introduction of this subject in discourses addressed to sinners, is altogether unscriptural; and those only preach Jesus correctly who give to it the same prominence which belongs to it in apostolic discourses. It was a part of Peter's sermon on Pentecost, of Philip's preaching to the Samaritans, and of his present discourse to the Ethiopian; and we will yet see, in the course of this commentary, that it always occupied a place in the preaching of inspired men on such occasions. Indeed, it would be impossible to preach Jesus fully without it. For the beginning of the gospel, historically, according to Mark, is the immersion of John, to which Jesus submitted, and near the conclusion of it is the commission given in the last words of Jesus on earth, commanding every believer to be immersed. Thus he who preaches Jesus has immersion in the beginning and in the end of his sermon.   

By almost universal consent of recent critics, the whole of this verse is excluded from the original text, and should be from all versions. For the reasons on which this decision is based, we refer the reader to "Bloomfield's Commentary" on the passage, "Tregelles' History of the Printed Text," and other critical works.  

This verse has been used chiefly for the purpose of determining the confession which was made originally by candidates for immersion. The fact that this is an interpolation must modify the argument on this subject, but does not invalidate it. The fact that such a confession as is here put in the mouth of the eunuch was uniformly required by the apostles, is evident from other passages of Scripture. It is quite certain that it was confessed by Timothy. Paul says to him: "Fight the good fight of faith; lay hold on eternal life, into which you were called, and did confess the good confession before many witnesses." This confession was made at the beginning of his religious career; for it is connected with his call to eternal life. It is the same confession which is attributed to the eunuch; for Paul immediately adds: "I charge thee before God, who gives life to all things, and Jesus Christ, who bore testimony under Pontius Pilate, to the good confession, " etc. Now, what is here called "the good confession" is certainly the confession that he was the Christ, made before the Sanhedrim, under Pontius Pilate. But this is identified, by the terms employed, with the confession which Timothy had made, which is also "the good confession." Timothy, then, made the confession that Jesus is the Christ, the same attributed to the eunuch. Moreover, this confession was so conspicuous, at the time of Paul's writing, that it was known as the confession, and so highly esteemed as to be styled the good confession.  

That Timothy was not alone in making this confession is evident from the following statement of Paul: "The word is nigh thee, in thy mouth and in thy heart; that is, the word of faith which we preach, That if thou wilt confess with thy mouth the Lord Jesus, and believe in thy heart that God has raised him from the dead, thou shalt be saved." From this it appears that one item in "the word of faith" which the apostles preached, was the confession of the Lord Jesus with the mouth. Paul assumes that this word was in the mouths and hearts of the brethren in Rome, whom he had never seen, and with whose conversion he had nothing, personally, to do. This assumption can be justified only on the ground that it belonged to "the word of faith" everywhere preached. He argued, from the universal practice of the apostles, to a particular conclusion in reference to their converts in Rome. We have, therefore, both his premises and his conclusion, to sustain us in deciding that this confession was universal in the primitive Church, as a part of the apostolic ritual.  

We here have use for the interpolated verse now under consideration. The fact that it is interpolated does not prove that the eunuch did not make the confession. On the contrary, when rightly considered, it establishes the presumption that the passage, as it now reads, is a faithful account of the event. The interpolation is easily accounted for. The text read: "The eunuch said, See, here is water; what hinders me to be immersed? And he commanded the chariot to stand still, and they went down both into the water." Now, the object of the interpolator was to fill up what appeared to be a historic blank, so that Philip should not appear to have led the man into the water too abruptly. In doing so, he, of course, inserted what he supposed to be the apostolic custom; and the fact that he inserted this confession shows that he believed that the apostles required candidates for immersion to make the confession. Furthermore, the interpolator would naturally be guided by the prevailing custom of his own day, so that his amendment might be received by his cotemporaries. In whatever age, therefore, the interpolation was made, it indicates both the custom of that age and the opinion then prevalent as to the apostolic custom. Whether these considerations have any force or not, depends upon the proximity of the age in question to the apostolic period. But this interpolation was known to Iren

39. When Philip ascertained that the eunuch believed in the Lord Jesus, and desired to obey him, there was no delay, but his desire to be immersed was immediately gratified. (38) " And he commanded the chariot to stand still, and they went down into the water, both Philip and the eunuch, and he immersed him. (39) And when they were come up out of the water, the Spirit of the Lord caught away Philip; and the eunuch saw him no more, for he went on his way rejoicing. "  

This is one of the passages which the conflict of contending parties has rendered familiar to every reader of the New Testament. The questions in controversy are: First, Whether Philip and the eunuch went into the water, or only to it; Second, Whether the facts in the case afford any evidence that the eunuch was immersed.  

The determination of the first question depends upon the exact force of the antithetical expression, katebesan eis to udor, and anebesan ek tou udatos. If the latter means, "they went up out of the water," then the former necessarily means, "they went down into the water;" and vice versa. There are two methods of inquiry, therefore, by which to determine whether they went into the water: First, The direct method, which depends upon the meaning of the words supposed to declare this fact; Second, The indirect method, which determines whether they went into the water, by determining whether they went out of it.  

In dealing with this question, Dr. Moses Stuart, one of the most learned and candid of the disputants on the pedobaptist side, does great injustice to his own reputation. He says: "That eis, with the verb katabaino, often means going down to a place, is quite certain; e. g., 'Jesus went down to Capernaum;' 'Jacob went down to Egypt;' 'They went down to Attalia;' 'They went down to Troas;' 'He went down to Antioch;' 'Going down to C

notes on verse 38  

The historian brings the present section of his narrative to a close by a brief notice of the subsequent labors of Philip. (40) " But Philip was found at Azotus; and, passing along, he preached the gospel in all the cities till he came to C