Acts 8:35

Act 8:35. Ἀνοίξας, having opened) Already he had spoken some things; but now he lays himself out (formally applies himself) to speak. So ch. Act 10:34.—ἀρξάμενος, having begun) A convenient mode of teaching, to begin with the text which has been presented to us, and to subjoin the remaining remarks which need to be made: ch. Act 13:17; Luk 4:21.—ἀπὸ, from) From every text of Scripture, not merely from so remarkable a one as this was, it is possible to come to Jesus: and then there is a wide field of speaking thrown open to us.—τῆς γραφῆς, this Scripture) which indeed treats concerning the Minister or Servant of the Lord (for so Christ is called in Isaiah [Isa 42:1]). And often it is from the predicate alone that this subject is known (recognised): Mat 2:23, “He shall be called a Nazarene;” Act 8:17 [where His name as the subject is not given, but His attributes show that it is He who is spoken of].

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

Act 8:35 . ἀνοίξας τὸ στ . αὐτοῦ : the phrase is used to introduce some weighty and important utterance, cf. Act 10:34 , Act 18:14 , and Luk 1:64 , so too Mat 5:2 , 2Co 6:11 , also frequent in LXX; “aperire os in Scriptura est ordiri longum sermonem de re gravi et seria. Significat ergo Lucas coepisse Philippum pleno ore disserere de Christo,” Calvin, cf. Hebrew phrase פָּתַח אֶת־פִּיו , in various senses. ἀρξάμενος , see on Act 1:22 , cf. Luk 24:27 . ταύτης , see above on Act 8:3 - εὐηγγελίσατο : used with an accusative both of the person addressed, as in Act 8:25 ; Act 8:40 , and of the message delivered, cf. Luk 8:1 , Act 5:42 ; Act 8:4 ; Act 8:12 , etc., but when the two are combined the person is always expressed by the dative, cf. Luk 1:19 ; Luk 2:10 (Act 17:18 ), Simcox, Language of the N. T. , p. 79. From the sequel it is evident that Philip not only preached the glad tidings of the fulfilment of the prophecies in Jesus as the ideal and divine Sufferer, but that he also pointed out to the eunuch the door of admission into the Church of Jesus; cf. Jerome, Epist. , liii., 5.

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

Then Philip opened his mouth--(See on Mat 5:2).

began at the same scripture--founding on it as his text.

preached unto him Jesus--showing Him to be the glorious Burden of this wonderful prediction, and interpreting it in the light of the facts of His history.

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 35. 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.

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

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; and it was then brought 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.

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.

(35) Philip opened his mouth.—The phrase, wherever it occurs in the New Testament, implies something like a set discourse. (Comp. Act_10:34; Acts 18, 14; Mat_5:2; Mat_13:35; 2Co_6:11). It always means something more than the mere act of speaking.

And preached unto him Jesus.—The sequel shows that the teaching must have included, not only an interpretation of the prophecy as fulfilled in Christ, but instruction as to the outward condition of admission to the society of the disciples. The eunuch hears enough to make him eager for the baptism which was to bring with it so great a blessing.

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

35. and began at the same [this] scripture, and preached unto him Jesus] It can hardly be doubted that during his sojourn in Jerusalem the eunuch had heard the history of the new teachers who had created such an excitement in the city, and so he would have had some story told him of the founder of the new community, but his informants would have been Jews, and he would only have heard from them such a version of what had been done as represented Jesus as one of the many deceivers who abounded in those times.

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.

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.

(f) De locis Hebraicis, fol. 89. 6. (g) Ib. fol. 87. E. (h) Decscript. Terrae Sanct. c. 9. (i) Epitaph. Paulae, fol, 59. 6. H.

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

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

Ver. 35. And preached unto him] Of preaching we may say in comparison of other ordinances, for the getting of knowledge, as David did of Goliath’s sword, there is none to that.

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.

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.

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

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.

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

And for then, A.V.; beginning from this Scripture for began at the same Scripture, A.V.; preached for and preached, A.V.

Jesus the Hope of the world.

Philip opened his mouth," etc. The two lines meeting in the desert. The Ethiopian traveler led on by Providence; the evangelist led by the angelic message; ignorant of one another, yet both in their way following Divine guidance. The importance of that meeting-place to the world"s future, both as opening the South and East to the gospel, and as helping the Church to look away to the ends of the earth. The underlying facts, the Old Testament and its work. Proselytes. Devout men. Isaiah preparing for Christ. "Of whom speaketh the prophet?" The world was ready and asking questions, and the Church was prepared to answer them. The Spirit presiding over all.

I JESUS THE BEGINNING AND THE END OF ALL GOD"S REVELATIONS.

1. Atonement the great want of the world.

2. The gospel facts fulfillments of the Old Testament prophecies.

3. A personal Redeemer preached as an object of faith, the satisfaction of the heart.

II THE PREACHING OF JESUS THE TRUE OPENING OF THE CHURCH"S LIPS TO THE WORLD.

1. In distinction from mere dry theology, vague sentiment, or barren speculation.

2. With no feeble or uncertain sound he opened his mouth. Boldness, directness, persuasiveness, faithfulness, he preached to him.

3. Scriptural preaching the great demand of the age. Beginning on a firm foundation of the written Word and the convictions of hearers.

III DIVINELY GIVEN OPPORTUNITY NUMBLY USED PRODUCTIVE OF GREAT RESULTS.

1. Missionary work should recognize the preparation God makes in men"s minds for his truth.

2. Individuals the objects of gracious communications, that messengers may be raised up who shall carry the Word into the strongholds of heathenism. We should always follow the Spirit.

3. Deserts rejoicing, prophecy of a recovered world. The nations shall be baptized. But we must see to it that we preach unto them Jesus. R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — 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.

35. καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης κ.τ.λ., and he began at this Scripture, and preached unto him Jesus. It can hardly be doubted that during his sojourn in Jerusalem the eunuch had heard the history of the new teachers who had created such an excitement in the city. Thus he would have had some story told him of the founder of the new community, but his informants would have been Jews, and he would only have heard from them a version of what had been done of such a sort as to make him account Jesus one of the many deceivers who abounded in those times.

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.

Opened his mouth. Indicating a solemn announcement. Compare Mt 5:2.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.