Acts 8:34

Act 8:34-35. The eunuch said, Of whom speaketh the prophet this — He asks a very important question, a question necessary to be resolved, in order to the understanding of the prophecy; of himself — Does the prophet speak this of himself, in expectation of being treated as the other prophets were? or, does he speak it of some other man — In his own age, or in some age to come? Though the modern Jews will not allow it to be spoken of the Messiah, yet their ancient doctors interpreted it of him; and, perhaps, the eunuch knew this, and did partly understand the prophecy, and only proposed this question to draw on discourse with Philip. Then Philip — Doubtless, secretly adoring the divine providence, in giving him so fair an opportunity; opened his mouth — With an air of solemnity, proportionable to the importance of what he had to say; and began at the same scripture — In which Christ was so plainly described; and preached to him Jesus — ευηγγελισατο αυτω τον Ιησουν, preached to him glad tidings of Jesus, of whom, not Isaiah alone, but so many of the other prophets had spoken. And after he had laid before him the predictions recorded in Scripture concerning the Messiah, he, doubtless, bore witness to the glorious accomplishment of them in Jesus of Nazareth, and gave him the history of those extraordinary facts which had lately happened, in confirmation of the gospel he taught. His noble hearer, in the mean time, we have reason to believe, hearkened attentively; and, it appears, not in vain. For though he saw no miracle performed, in evidence of the truth of Philip’s doctrine, he found such a light breaking in upon his mind from the view given him of the prophecies, and such an inward conviction wrought in his spirit by the divine influence, that he became a sincere convert to the gospel.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Act 8:34. Δέομαί σου, I pray thee) A simple and candid question.—περὶ τίνος, concerning whom) To every text this question may be applied, Concerning whom? and, For what end?—περὶ ἑαυτοῦ, concerning himself) It is the duty of a prophet not to speak much concerning himself, but concerning Christ.—ἢ, or) By dividing rightly, one comes nearer to a decision.—ἑτέρου, another) Who is that other, save Christ? concerning whom all the prophets testify.—τινὸς, some) The Eunuch asks very indefinitely as yet.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_8:34-38. Ἀποκριθείς] for Philip had placed himself beside him in the chariot, Act_8:31; and this induced the eunuch, desirous of knowledge and longing for salvation, to make his request, in which, therefore, there was so far involved a reply to the fact of Philip having at his solicitation joined him.

The question is one of utter unconcealed ignorance, in which, however, it is intelligently clear to him on what doubtful point he requires instruction.

ἀνοίξας κ.τ.λ.] a pictorial trait, in which there is here implied something solemn in reference to the following weighty announcement. See on Mat_5:2; 2Co_6:11. Comp. Act_10:34.

κατὰ τὴν ὁδόν] along the way; see Winer, p. 374 [E. T. 499].

τί κωλύει] σφόδρα ψυχῆς τοῦτο ἐκκαιομένης, Chrysostom.

βαπτισθῆναι] Certainly in the εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν there was comprehended also instruction concerning baptism.

Act_8:38. Observe the simply emphatic character of the circumstantial description.

ἐκέλευσε] to the charioteer.

Beza erroneously supposes that the water in which the baptism took place was the river Eleutherus. According to Jerome, de locis Hebr., it was at the village Bethsoron. Robinson, II. p. 749, believes that he has discovered it on the road from Beit Jibrîn to Gaza. For other opinions and traditions, see Hackett, p. 157; Sepp, p. 34.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 8:34 . ἀποκ ., see above Act 3:12 , Act 5:8 . It has been sometimes supposed that the eunuch was acquainted with the tradition that Isaiah had been sawn asunder by Manasseh Felten, see Wetstein on Heb 11:37 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

And the eunuch answered, I pray thee, &c.--The respect with which he here addresses Philip was prompted by his reverence for one whom he perceived to be his superior in divine things; his own worldly position sinking before this.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 34. Of whom speaketh the prophet this] This was a very natural inquiry: for in the text 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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, 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. Let this going forward suffice us until the time of full revelation do come, that even a small taste of knowledge doth drip into us the fear of God and faith.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(34) Of himself, or of some other man?—Later interpreters, some of them ascribing the whole of the second half of Isaiah’s prophecies (Acts 40-66) to a great unknown writer living towards the close of the Babylonian Exile, have given very different answers to the question which the eunuch asked. They have seen in the righteous sufferer of Isaiah 53 either the delineation of the character of Jeremiah as the greatest sufferer of all the prophets, or of the righteous few who were sharers in his sufferings. This is not the place to discuss either the authenticity of this part of the writings that bear Isaiah’s name, or the primary historical application of this passage. It is enough to remember that here, as with well nigh every other Messianic prophecy cited in the New Testament, there may well have been “springing and germinant accomplishments,” end that a primary reference to persons or facts in nearly contemporary history does not exclude a more complete fulfilment in Him who gathered up in Himself all that belonged to the ideal sufferer, as well as to the ideal King, of whom the prophets had spoken, with special reference, we may believe, to the atoning power of His sufferings (Isa_53:4-6), and to His silent patience under them (Isa_53:7. Comp. 1Pe_2:22-25.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

34. of whom speaketh the prophet this? of himself, or of some other man?] As Isaiah 61. was held by the Jews to relate to Isaiah himself, “The Spirit of the Lord God is upon me, &c.,” so the eunuch enquires whether the words he has been reading have the same reference.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 "opened", and said, "my sabbaths you shall keep", &c. Again, R. Aba "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.

(e) In Gen. fol. 5. 3. 4. & 6. 1. 3. & 7. 1. 2. 3. & 8. 1. 2. 3. & passim.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?

Ver. 34. I pray thee of whom] Incredible gain is to be gotten by conference in all arts; so here. All Christ’s scholars are ζητητικοι, questionists, though, not question sick, as those triflers in Timothy, 1Ti 6:4.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Other for other man, A.V. The eunuch"s intelligent question gave Philip exactly the opening he required for preaching to him Jesus, the Messiah of whom all the prophets spake by the Holy Ghost. (1Pe_1:10, 1Pe_1:11)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The baptism of the eunuch:

v. 34. And the eunuch answered Philip and said, I pray thee, of whom speaketh the prophet this, of himself or of some other man?

v. 35. Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.

v. 36. And as they went on their way, they came unto a certain water; and the eunuch said, See, here is water; what doth hinder me to be baptized?

v. 37. And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.

v. 38. And he commanded the chariot to stand still; and they went down both into the water, both Philip and the eunuch; and he baptized him.

v. 39. And when they were come up out of the water, the Spirit of the Lord caught away Philip that the eunuch saw him no more; and he went on his way rejoicing.

v. 40. But Philip was found at Azotus; and passing through, he preached in all the cities, till he came to Caesarea.

We may well imagine the scene: a fine autumn day, the comparatively uninhabited plain extending on either side, the driver of the chariot half-dozing over his lines, the two men poring over the sacred roll. Note that Luke refers to the contents of the passage of Scripture as of a fixed quantity, a book which was known by that name to all the Jews. Having read the passage in question together once more, the eunuch asked Philip whether the prophet was here speaking of himself or referring to someone else. His knowledge of prophecy and the teaching he had had did not enable him to decide this important point. And Philip, full of the joy of the missionary when he finds an eager inquirer after the truth, opened his mouth for a long discourse. He could hardly have found a more suitable text to expound his great topic, for his subject was Jesus and the wonderful message concerning Him. Beginning with the many clear and beautiful texts of the Old Testament, he had a fine opportunity of showing the fulfillment of prophecy in the case of Jesus of Nazareth. And he undoubtedly spoke also of the great commission of the Lord which He had entrusted to His disciples, "to teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost," Mat 28:19. And while Philip was still picturing the glories of the Christ in glowing colors, the chariot came near one of the small streams or pools which, even in the dry season, may contain some little water. And the eunuch, half in eagerness and half in fear, points to the water and asks whether there would be anything in the way of his being baptized. Philip thereupon put the question which is fundamental in every true formula for baptizing, saying that his wish may very well be granted if he believes with all his heart. And the eunuch, filled with the sweetness and beauty of the Gospel proclamation which he has just heard, utters his confession: I believe that Jesus Christ is the Son of God: a short, but comprehensive formula, amounting to a confession in the Triune God. The officer then commanded the chariot to halt, and both Philip and the eunuch went down to, or into, the water, where the latter was baptized, the method not being indicated, though it was probably either by pouring or by immersion. No weight attaches to the method or form of baptism, so long as water is used and applied with the words of institution. But when they came up out of the water, the Lord, the Spirit of the Lord, performed a miracle by suddenly removing Philip from the side of the eunuch and out of his sight. However, he was no longer dependent upon this teacher; he had heard the essential facts which enabled him henceforth to compare the Old Testament with the New, and therefore went his way rejoicing. The ancient tradition has it that the eunuch brought the glorious news of the Gospel to his countrymen, and thus became the founder of the Abyssinian Church. However true this report may be, it is certain that he, for his own person at least, had found his Savior. As for Philip, he was taken to, and then found at, Azotus, the Old Testament Ashdod, another former city of the Philistines. Beginning with this town, he leisurely journeyed up the coast of the Mediterranean, preaching the Gospel wherever he went, until he reached the city of Caesarea, which was about midway between the present towns of Jaffa and Haifa. Note: The exalted Christ fixes the course of the Gospel, whether it shall be preached in populous cities or in comparatively uninhabited places. Our task is to follow His hints and to be guided by the circumstances as He places them before us, for the end is the salvation of souls.

Summary

Owing to the persecution of the congregation in Jerusalem, the Gospel is spread outside of the city, Philip founding the church at Samaria, which is established after a visit of Peter and John, while Philip is sent to teach the Ethiopian eunuch the Gospel and to baptize him.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

See notes on verse 31

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

34, 35. Of whom speaketh the prophet? This gave Philip the opportunity of preaching Jesus. He showed the prophecies of the Messiah, that it behooved him to suffer, die, and rise again, and that he commanded his gospel to be preached and believers to be baptized in his name. That the eunuch calls for baptism, shows that in preaching Jesus Philip preached the rite.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

I beg you

"Please tell me"

this scripture

This refers to Isaiah's writings in the Old Testament. AT: "in the writings of Isaiah" (See: Metonymy)

he proclaimed the good news about Jesus to him

"he taught the good news about Jesus to the eunuch"

translationWords

Jesus

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

34. περὶ ἑαυτοῦ, concerning himself. As Isaiah 61. ‘The Spirit of the Lord God is upon me, &c.,’ was held by the Jews to refer to Isaiah, so the eunuch enquires whether the words he has been reading may have the same reference.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

34. ἀποκριθείς] to the passage of Scripture, considered as the question proposed: not, to the question in ver. 30. We can hardly suppose any immediate reference in ἑτέρου τινός to Christ.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.