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. Act_8:26-40
b. Go toward the south … unto Gaza.—Philip is commanded to proceed to the south, i.e. south of Samaria, or in a southerly direction, which did not necessarily require him to pass through Jerusalem; he could, on the contrary, take a nearer road. He is informed that he can recognize the road by two features: 1, it is the one that leads from Jerusalem to Gaza; 2, the road itself is ἔñçìïò . Gaza, one of the five chief cities of the Philistines, was situated near the southern boundary of Canaan, somewhat less than three miles from the Mediterranean. It had frequently been destroyed in times of war, and as frequently been rebuilt. It was again laid in ruins about A. D. 65, by the insurgent Jews, when Gessius Floras was the Procurator, but was subsequently restored. Many interpreters refer the clause: áὕôç ἐóôὶí ἔñçìïò to the city of Gaza, and suppose that it means that the city had been destroyed, and was now uninhabited, or else, that it was no longer fortified. The latter view cannot be philologically sustained, and the former is improbable, as that desolation could have been but temporary [Robinson: Bibl. Res. II. 41], and, besides, any reference to it in this passage, in which no interest whatever attaches to the city itself, and only a certain road is to be described, would be altogether inapposite. This clause, therefore, can refer only to ὁäüò , and is designed to describe a particular road that led to Gaza. And this description “was the more necessary, because there were several ways leading from Jerusalem to Gaza.” (Robinson: Palæstina. II. 748 f.) [Lechler refers to the German edition; in the English work of Robinson, the passage will be found in Vol. II. p. 514. Lechler generally quotes Robinson verbatim, but without marks of quotation, in the two or three following sentences, but substitutes Beit Jibrin for Betogabra. K. v. Raumer, who differs from Robinson, assigns another route to Philip, viz. through Hebron, in place of Ramleh. See his Palæstina (4th ed. 1860), p. 186, n. 172 e; p. 193 n. 181 f.; and App. p. 449. IV. “On Act_8:26.”—Tr.]. The most frequented at the present day, although the longest, is the way by Ramleh; it proceeds at first in a north-westerly direction from Jerusalem. There are two other more direct roads: one down Wady cs-Surâr by Beth-shemesh, the other through Wady Musurr to Beit Jibrin or Eleutheropolis, and thence to Gaza through a more southern tract. The latter now actually passes through a desert, that is, through a region which is without villages, and is inhabited only by nomadic Arabs. That this district was at that time in like manner deserted, is not improbable: there is, at least, no mention made of cities or villages in the plain between Gaza and the mountains, later than the time of Nehemiah. Hence this clause: which is desert (constituting a part of the angel’s address, as we are constrained to believe, and not a parenthetic remark of Luke himself), precisely designates the road which Philip was to take, in order to meet with the man, of whose conversion he was appointed by the counsel of God to be the instrument. We do not deem it necessary to adduce here the numerous conjectures and interpretations which have been offered by writers in connection with the three words: áἵôç ἐóôὶí ἔñçìïò .
Act_8:27-28. a. And he arose, and went.—Philip at once obeyed the instructions which he had received, and, on the road which had been indicated to him, met the stranger, or rather, now the well known man of high rank, who belonged to a distant country. The name of Indich, which tradition assigns to the latter, belongs to the domain of fables.—The following narrative is an uncommonly beautiful idyl, belonging to the history of missions in the apostolic age, and is deeply interesting on account both of its simplicity and graphic character, and of the importance of the events which it describes.
b. And, behold, a man of Ethiopia, etc.—The term ἱäïý presents the whole scene to us in a vivid manner: Philip, who travels on foot, probably perceives a conveyance approaching, which soon overtakes him. It is occupied by a stranger, who is, by birth, an Ethiopian. Ethiopia embraced the highlands on the south of Egypt, or the territories to which, in modern times, the names of Nubia, Kordofan and Abyssinia have been assigned; the island of Meroë [formed by two arms of the Nile; Herzog: Real-Encyk. V. 18; Robinson’s Lex. art. ñְáָà ; Jos. Ant. ii. 10. 2.—Tr.] was the central point of the religion and commerce of the kingdom. As far as the color of the skin of this man is concerned, we have reason to regard him as a negro. Olshausen’s assertion that he was of Israelitish descent, a Jew born in Ethiopia, is very feebly supported by the circumstance that he is here found reading Isaiah, particularly as such a view would require us to assume, in addition, that he was reading the original Hebrew. He was a man of high rank in his country, and exercised a powerful influence ( äõíÜóôçò ) since he was the chief treasurer of his queen. The title of Candace was, according to Greek and Roman authorities (e. g. Pliny, Hist. Nat. VI. 35), usually assigned to the queens who, in that age, ruled over Ethiopia (Meroë). Luke terms this wealthy lord also a åὐíïῦ÷ïò , which, literally, signifies one who has been emasculated. But persons of this class were invested with offices of various kinds at the courts of oriental sovereigns, insomuch that this name was frequently applied to court-officers who were not emasculated; hence many interpreters have, since the sixteenth century, understood the word here as equivalent to “court-officer,” without any reference to a sexual mutilation. This opinion derived additional force from the usual assumption that the individual before us, even if he was not a Jew by birth (Olshausen), had at least formally obtained Israelitish citizenship, whereas, according to Deu_23:1, no castrated person could enter the congregation of Jehovah. But it is very doubtful whether this state officer had been received as a “proselyte of righteousness,” since no evidence of the fact is indicated, and, as he was employed in the service of a queen, it is the more probable that he was really emasculated, as his title imports.—The first interesting circumstance which is related in connection with this man, is his visit to Jerusalem, for the purpose of worshipping in that city. This fact implies that he had been taught in his African home to recognize the God of Israel as the true God, and the worship of Jehovah as the true religion; he had now made a pilgrimage, in order to offer sacrifices and adore God in the holy city and in the temple itself. We have hence sufficient reason to regard him as a proselyte, in the wider sense of the term; (i.e. a proselyte of the gate), but not sufficient to represent him as a proselyte in the narrower or the strictest sense of the term. The view which is best supported, is, on the contrary, the very ancient one which Eusebius (Hist. Eccl. II. 1.) already entertained, viz., that this man was a pagan, who acknowledged the Old Covenant from conviction and with sentiments of respect, but without a formal adoption of it.—While he was sitting in his chariot, he occupied himself with the perusal of the prophet Isaiah; he was probably furnished with a copy of the Greek version, which originated in Alexandria, and was well known throughout Egypt, possibly also in the adjoining territories. Those who constituted the highest and most intelligent class in these regions, were undoubtedly acquainted with the Greek language. The pilgrimage of this stranger was no opus operatum, but a matter in which his heart was deeply interested; even when he was returning home, his soul continued in the sanctuary, absorbed in meditation on the word of God, namely, the predictions of the prophet.
Act_8:29-31. Then the Spirit said unto Philip.—That inward voice which directed Philip to approach the traveller, and keep near the chariot ( êïëëÞèçôé ), was a command of the Holy Ghost dwelling in him. He rapidly ran towards the chariot ( ðñïòäñáìþí , comp. ðñüòçëèå , Act_8:29), and, as the man was reading aloud to himself, perceived that he was reading the prophet Isaiah ( ἀíáãéíþóêåéí , originally signifies to read to others). Yielding to the impulse of the Spirit, he at once commenced a conversation with the man, by addressing a question to him which included an ingenious Paronomasia, viz.: ἀñÜãåãéíþóêåéò ἅ ἀíáãéíþóêåéò ; [it is repeated in 2Co_3:2]. The form of the question, which usually indicates that a negative answer is expected [Winer. § 57. 2, ult.], expresses at the same time, Philip’s conjecture that the eunuch does not understand. The noble pilgrim replies with a candor and a modesty that are honorable to him, that he certainly could not understand the prophet, unless some person would guide him. And as the question inspired him with the hope that Philip both understood the passage correctly, and would be willing to direct him, he requested him to enter the chariot and take a seat at his side: Philip at once complied with his request.
Act_8:32-34. The place of the Scripture … was this.—The two are seated together; the chariot is the scene of missionary labors; the time devoted to travelling, is occupied with a Bible lesson. At Philip’s request, the African shows him the section which had engaged his attention, and, possibly, reads it again aloud, intending to ask for an explanation of the meaning and true application of the words. The context clearly shows that the word ãñáöÞ here designates a particular passage of Scripture; ðåñéï÷Þ , on the other hand, undoubtedly refers to the contents of the section.
The words of the Old Testament which are quoted are found in Isa_53:7-8. The text of the Septuagint, which deviates considerably from the original Hebrew, is here reproduced with such exactness, that the only variations are, the insertion of áὐôïῦ before ôáðåéíþóåé , and of äÝ before ãåíåÜí . The sense which the authors of the Alexandrian version intended to convey in Act_8:33 (Isa_53:8), is, without doubt, the following: “In his humiliation, occasioned by his enemies, the judgment, which impended over him was set aside by God; but, with respect to his generation, i.e., his contemporaries, no one can adequately describe their iniquity, for they slew him.”—The words; ἀðïêñéèåὶò … ôῷ Ö ., imply that Philip had addressed an inquiry to the traveller respecting the subject on which he had been reading; the latter replies by exhibiting the passage ( ôïῦôï ), and soliciting an explanation. His request, which refers to the main point in the passage, shows that he was a thoughtful and reflecting reader.
Act_8:35. Then Philip opened his mouth.—These descriptive words assign a very solemn character to the answer of Philip, and imply that it was very full and explicit. The words: ἀñîÜìåíïò ἀðὸ ô . ãñ . ôáýôçò , inform us that the interpretation of the prophetic passage constituted only a part of Philip’s reply, that he proceeded to unfold the Gospel concerning Christ as the leading topic of the conversation, and that he succinctly stated to the eunuch the principal facts and the most important truths concerning Christ; he must have also explained to him that the way of salvation was entered through repentance and baptism in the name of Christ (Act_2:38).
Act_8:36-38. See, here is water.—Robinson says, II. p. 749 [Bibl. Res. II. p. 515, Boston ed. 1856.]: “When we were at Tell el-Hasy, and saw the water standing along the bottom of the adjacent Wady, we could not but remark the coincidence of several circumstances with the account of the eunuch’s baptism. This water is on the most direct route from Beit Jibrin to Gaza, on the most southern road from Jerusalem, and in the midst of the country now ‘desert,’ i.e. without villages or fixed habitations. The thought struck us, that this might not improbably be the place of water described. There is at present no other similar water on this road; and various circumstances—the way to Gaza, the chariot, and the subsequent finding of Philip at Azotus—all go to show that the transaction took place in or near the plains.” Robinson probably expresses only a bold opinion, when he supposes that he has discovered the precise spot, since many changes may have occurred in the individual features of the country, in the course of eighteen centuries. [See Palæstina, p. 449–451, by K. v. Raumer, who controverts Robinson’s view, and fixes the place of the baptism at Beth-zur, a few miles north-north-west of Hebron, and considerably to the east of the spot designated on Robinson’s map.—Tr.].—The joy of the panting traveller in a sandy desert, when his glance at length falls on an oasis with its springs of fresh water, cannot be greater than was that of the eunuch, when he saw water in which he could be baptized. [Philip had undoubtedly explained to him the necessity of baptism (de Wette; J. A. Alexander).—Tr.]. The eunuch was soon convinced, after a brief but appropriate catechumenical lesson, and, eager to share in the salvation proclaimed to him, solicits Philip to baptize him. The latter does not hesitate to fulfil his wish, although such an issue had been reached with unusual celerity. The chariot stops at the command of the eunuch, and he and Philip alight. [“The preposition in êáôÝâçóáí may refer to the descent from the higher ground to the water, etc.” (Hackett).].—Philip is mentioned first, since he was in so far the superior, as he administered the rite; he accordingly baptized him in the water at the road. [“That they went down into the water ( åἰò ôὸ ὕäùñ ), can prove nothing as to its extent or depth.” (J. A. Alex.). Åἰò may mean unto as well as into; according to Joh_20:4-5, Peter came to the sepulchre ( ἦëèå åἰò ôὸ ìí .) … yet went not in ( ïὐ ìÝíôïé åéòῆëèåí ) Tr.].—No mention is here made of the attendants of the eunuch, whose presence, however, is implied both by the word ἐêÝëåõóå , and by the circumstance that, as the chariot proceeded, he was quietly reading, Act_8:28.
Act_8:39. And when they were come up.—Philip instantly disappeared, so that the eunuch saw him no more, neither did he re-appear until he was borne to Azotus; åὑñÝèç åἰò Ἀæ . This city [here bearing the Grecized form of the name Ashdod], was situated, according to Diod. Sic., 270 stadia [according to others about 20 miles] in a north-easterly direction from Gaza, and was, like the latter, one of the five principal cities of the Philistines. The miraculously sudden removal of Philip, the manner of which was invisible both to the eunuch and to others( åὑñÝèç åἰò Ἀ .), was effected by the Spirit of God, who seized and carried him away with supernatural power, even as Elijah had previously been removed (2Ki_12:2). But the eunuch went on his way, i.e., pursued his journey on the road leading to Gaza, and was full of joy. The particle ãÜñ establishes a logical connection between the eunuch’s resumption of his journey in the original direction, and the removal of Philip: he went on his way (Luke implies), because he saw him no more, for he would otherwise have followed Philip in place of continuing his journey. The joy of this man proceeded not only from his conviction that he had found the way of salvation, but also from the sudden removal of the evangelist. “Hoc ipso discessu confirmata est eunuchi fides.” (Bengel). It seemed to him as if an angel from heaven had been sent as his temporary travelling companion, and had now disappeared.
Act_8:40. And passing through he preached, etc.—It is obvious that when Philip departed from Azotus, he continued his journey in the ordinary manner. He went from one city to another, doubtless visiting Jabneh [Jamnia], Ekron, Joppa, etc., until he reached Cesarea, on the coast of the Mediterranean, [nearly thirty-five miles north of Joppa, and fifty-five N. N. W. of Jerusalem], where he paused. Here we find him [many years afterwards] established in a permanent home (Act_21:8-9), [“surrounded by a family of adult children,” (J A. Alex.), and entertaining the Saul of Act_8:1; Act_8:3, as a Christian guest (Hackett).—Tr.]. He preached the Gospel in every place through which he passed; it is, hence, not surprising that Luke not only describes him in Act_21:8, as ὁ ὤí ἐê ôῶí ἑðôÜ , but also formally styles him ὁ åὐáããåëéóôÞò .
2. The angel indicates to Philip, geographically and topographically, the direction in which he should proceed, but communicates no information whatever respecting the nature of the duty which he should perform, or the character of the person whom he would meet. Thus his faith was exercised. Both the calling of a missionary and the ordinary ministry of reconciliation require the servants of the Lord to labor in faith, and to obey in hope.
3. While this pilgrim was travelling home in his chariot, he was occupied with the word of God. This was even a more profitable and noble employment of his time than the pilgrimage itself, which he had made. He had gone to see the sanctuary of Jehovah with his own eyes, to visit the holy city, “to behold the beauty of the Lord, and to inquire in his temple.” (Psa_27:4). But he now searches the word of God, in order to gaze into the sanctuary of the Lord with spiritual eyes. The word is, indeed, a true sanctuary. And even when the reader does not clearly and accurately understand the whole, or when the word of God appears to him to be an enigma ( áἴíéãìá , 1Co_13:12), or to propose a thousand enigmas to him, his devout and earnest study of it, is, nevertheless, a most blessed employment, which conducts him nearer and nearer to the light.
4. Prophecy, and its fulfilment.—The servant of God, patiently suffering, but gloriously vindicated, even as Isaiah describes him, Acts 53., appears to the eye of the devout pilgrim. But he is unable to decide to whom the prophet alludes. Does he speak of himself, or of some other man? At the moment when he earnestly desires information, God sends him a guide, who announces that the promise is fulfilled. It is, in truth, the fulfilment alone that enables us rightly to understand the promise. The revelations of God constitute a complete whole; one part reflects light on another, in the sense, however, expressed in the saying: Vetus Testamentum in Novo patet. The witness of the prophet concerning Jesus Christ is intelligible only in and through Christ. The servant of Jehovah in Isaiah’s representation, is, at the base (the broadest sense), the people of Israel—at an intermediate point, the ideal Israel, that is, the body of the servants of God or of the true Israelites, including the prophets—at the apex, the personal Messiah. (Comp. art. Messiah, by Oehler, in Herzog’s Real-Encyk. [Vol. IX], and Delitzsch in Drechsler’s Commentary on Isaiah.) But this last truth, viz., that the servant of Jehovah is revealed in the Redeemer himself, cannot be comprehended except through the medium of the fulfilment, when the historical person of Jesus Christ is manifested as that of the ðáῖò èåïῦ . [See above, Act_3:13-14. a. Exeg.] The sufficiency of the Scriptures, can, according to the testimony of the New Testament, be asserted only of the entire body of the sacred writings, that is, of the Old and the New Testaments in their combination, since the Old Testament, when it is alone taken in hand, and is explained only by itself, is not sufficient unto salvation. No one could thirst more eagerly after the truth, or search more sincerely for it than this eunuch, but he did not understand the prophecy, because he had found no ὁäçãüò . As soon, however, as Philip had taught him the way that leads to Jesus, and brought him into communion with the Redeemer himself through the medium of the word and sacrament, he no longer needed a ὁäçãüò . Christ himself has now become “the way, the truth, and the life,” to the eunuch, and the Spirit will guide him into all truth ( ὁäçãÞóåé , Joh_16:13). The fact that the eunuch had felt the need of a guide, Act_8:31, by no means proves, as the Romish church alleges, that the Bible, without the aid of tradition and the guidance of the church, is not a sufficient guide in the way that leads to truth and salvation: for, otherwise, Philip would not have been so suddenly taken away from this catechumen. But he now remains alone, after having received baptism, and derives no aid from a personal guide and from tradition. Nevertheless, he is no longer conscious of an existing want, for we perceive that he goes on his way rejoicing. He had found the Saviour, and had thus obtained an understanding of the Scriptures.
5. An angel of God had conveyed the command to Philip that he should proceed to the south, to the road leading from Jerusalem to Gaza which was desert. When he arrived at the place, and saw the traveller in his chariot, the Holy Ghost directed him to approach the latter. Again, after the conversion and baptism of the stranger, the Spirit of God caught away Philip, so that the eunuch saw him no more. In this whole transaction, at the beginning, during its progress, and at the close, the command, the direction, and the operation of God, are conspicuously revealed. But those features of the transaction, too, which seem to be natural, are, in reality, not less wonderful. Philip, and this stranger from a distant country—the Israelitic evangelist and the heathen—the ὁäçãüò , and the man who was seeking and was open to conviction, that is to say, two persons between whom a species of “pre-established harmony” exists, are here brought together. Now this association of circumstances is the result of a divine interposition, which in all its aspects, is not less astonishing, nor less essentially a miraculous procedure, than when God sends an angel, or suddenly removes the evangelist, without an effort on his own part, from the sight of the eunuch. And the celerity with which the harvest follows seedtime in the soul of the Ethiopian, is fully as wonderful as the invisible process which resulted in the disappearance of Philip.
Act_8:27. And he arose and went.—The preacher of the Gospel is under a solemn obligation to obey in faith, and to go, even when he is called to deserts.—And, behold, a man of Ethiopia.—The fulfilment of the promise in Psa_68:31, now begins: “Ethiopia shall soon stretch out her hands unto God.”
Act_8:27-28. Had come to Jerusalem for to worship, (and) was returning.—It was so ordered that he found the pearl of great price, not in the temple of Jerusalem, but on the desolate road to Gaza. So, too, the wise men from the east, after reaching Jerusalem, were required to travel further, even to Bethlehem, before they found the new-born Jesus.—Read Esaias the prophet.—The reading of the Scriptures is recommended as specially profitable, when, like the eunuch, we have visited the house of God; by such means the holy sentiments which may have there been awakened in us, become more firmly established. (Quesn.).—The Bible, the best book for reading on a journey—not only on the desert road from Jerusalem to Gaza, but also while we are travelling from the present to the eternal world: I. We thus forget the difficulties of the road; II. We cease to gaze on forbidden paths; III. We form a happy acquaintance with many fellow-travellers; IV. We remain in the right road, and safely reach our destination.—He had worshipped, and now read the prophet.—There was still a twilight in his devout soul when he visited the temple, and it continued while he was reading the Scriptures on his return. But he was on the right road. No one can reach the summit of the ladder by a single leap; we must ascend step by step. Let us therefore employ, as it were, our two feet, namely, meditation and prayer. The former makes us acquainted with our spiritual wants; the latter obtains such grace from God, that all our wants are supplied. Meditation shows us the right way; prayer enables us to walk therein. (St. Bernard).—The blessing which attends fidelity in that which is little, is exemplified in the eunuch. He applies the limited knowledge which he possessed concerning the God of Israel, in the first place, by taking a long journey in order to worship him, and, secondly, by faithfully employing his time during the journey in reading the prophet; we have here the evidence that the truth was, to a certain extent, in him, and that he would ultimately be conducted to a full knowledge of salvation—of all truth. (From K. H. Rieger).
Act_8:30. And Philip ran thither … and heard … and said.—The course which Philip pursued in the case of the eunuch, admirably illustrates the manner in which a pastor should deal with awakened persons. Notice the excellent counsel which Spener gives: “A pastor should not devote his whole attention to hardened and dead sinners, and painfully labor for their conversion exclusively, but should rather attend with great diligence to those whose hearts God has mercifully prepared by his grace for-conversion.” The spark which has fallen into such souls he should diligently fan. If the physician is, after all his efforts, simply a minister of nature, the preacher of the Gospel, on his part, is only a minister of grace. When the child is come to the birth, help is needed. If many souls perish under such circumstances, the cause that they are not brought forth, must, in reality, be traced in part to the carelessness and unskilfulness of pastors. (From Apost. Past.).—Philip does not wait till he is addressed and invited; without expending his time in vain compliments or excuses, he refers at once to the state of the heart of the man to whom God had conducted him, and speaks with devout freedom and the boldness of holy joy. Awakened souls are often timid, and hesitate to approach the pastor; it is his duty to seek them out, to take a deep interest in them, and beseech God to grant him wisdom, that in such cases, he may readily find an avenue to the heart, (ib.).—Heard him read the prophet Esaias.—When the pastor, on visiting a family, finds them engaged in reading God’s word, let him not attempt to introduce the great subject by remarks on the weather, etc., but at once take up the word of God that lies open before him, as his guide in offering pastoral instructions, (ib.).—‘Understandest thou what thou readest?’ What answer shall we give to this question? I. It presupposes that we read the Bible. Is this true in our case? Or docs this Ethiopian, with his limited opportunities, put us to shame? II. It reveals to us our natural blindness. Or is not, very often, our mode of reading the Bible, unwise? Is not the holy volume often unintelligible? III. It impels us to seek an interpreter and guide. Now, that guide is he who spake through Philip, (Act_8:29), and who still abides in the church, and continues his gracious operations.—Three questions addressed to the conscience, in reference to the word of God: I. Readest thou what thou hast? (Act_8:28); II. Understandest thou what thou readest? (Act_8:30); III. Dost thou do that which thou understandest? (Act_8:36-38.)
Act_8:31. And he said, How can I, except some man should guide me?—The teacher who is ready to communicate knowledge, and the pupil who is eager to learn, soon understand each other. (Starke).—With the Scriptures in thy hand, and the sacred office at thy side, thou canst not miss the way.—Although the eunuch did not understand this passage in Isaiah, it deeply moved his heart. It was his chosen companion in solitude, at home and abroad. (Besser).—The holy Scriptures interest and delight the reader, even when he only partially understands them; the aroma of spices penetrates the envelope which encloses them, (Bengel).—The Scriptures introduce thee into the church, and the church makes thee acquainted with the Scriptures. (Rudelbach).—And he desired, etc.—The guest in the chariot, who had been so courteously invited, soon becomes a guide to the true home.
Act_8:32-33. The place … was this, He was led as a sheep, etc.—It was the finger of God which pointed precisely to this passage, for all Christian truth is concentrated in Christ, whose humiliation was succeeded by his exaltation, Php_2:5-9. And all pastors may here find an admonition to communicate to the souls intrusted to their care, primarily, the knowledge of Christ the Crucified and Risen One. This course usually produces a greater effect than that which follows the delivery of many merely moral sermons. Missionaries who, during several years, had preached in Greenland to ears that would not hear, although they spoke of the living God and his holy commandments, at length prevailed, when they commenced with the second Article [of the Apostles’ Creed: “And (I believe) in Jesus Christ, his only Son, etc.”], and delivered the evangelical message: “Behold the Lamb of God, which taketh away the sin of the world.”
Act_8:34. I pray thee, of whom speaketh the prophet this?—It is better to confess our ignorance of divine things with humility, than to conceal it through pride. It is wiser to ask questions concerning the mysteries of the Scriptures, than to mock at them.—The eunuch’s question conducts us from the Old Testament to the New.
Act_8:35. Then Philip … preached unto him Jesus.—The knowledge of the Saviour comprises the knowledge of the whole plan of salvation, 1Co_2:2. (Quesn.).
Act_8:36. See, here is water!—Everything had been so ordered as to establish this man fully in the faith; let the pastor only continue to advance, with a believing and trusting heart, in the path which God has indicated; the place, the time, the circumstances, will all combine, as he will experience, in aiding him, when he labors for the kingdom of God. (Ap. Past.).—“See; here is water!”—the joyful exclamation of the thirsting pilgrim in the terrestrial desert: I. When he gratefully looks back to his baptism with water; II. When ho approaches in faith the wells of salvation in the divine word; III. When he looks forward in hope to the fountain [Rev_7:17] of eternal life.—What doth hinder me to be baptized?—The word and the sacraments are means of grace which reciprocally complete one another; it is not lawful either to overvalue or to undervalue the one, as compared with the other. When the sacraments are despised, the body of the church falls asunder; when the word is set aside, its spirit departs.
(Act_8:37, according to the textus receptus. [See note 2, above, appended to the text.]).—If thou believest with all thine heart.—The case of the hypocritical Simon (Act_8:23) may have taught Philip to be cautious, and, when testing the faith of another, to demand all the heart. But when he was satisfied that the faith of the eunuch, even though it was not fully developed, was, nevertheless, genuine in its nature and essence, he did not withhold the sacrament. The whole occurrence admonishes the pastor, when he is requested to administer the gracious consolations of the word and the sacraments, on the one hand, not to proceed in a loose and thoughtless manner, and, on the other, not to create an unnecessary delay, or discourage and intimidate the seeking soul by excessive legal demands.—According to the primitive custom, the confession of faith belongs to baptism.—“The circumstance that the eunuch was not admitted to baptism, until he had confessed his faith, furnishes the general rule that none of those who stood originally without, ought to be received into the church, until they have borne witness that they believe in Christ.” … “But here fanatical men find a pretext for impugning infant baptism, and thus act unwisely and unjustly. Why was it necessary that, in the case of the eunuch, faith should precede baptism? Because Christ affixes this sign to those alone who belong to the household of the church, those are necessarily ingrafted into the church, who are baptized. But even as it is sure that adults are ingrafted by faith, so, too, I maintain that the children of believers are born as sons of the church, and are counted among its members from the womb.”—“For God undoubtedly considers the children of those as his children, to whose seed he has promised to be a Father.” … “And hence, although faith is demanded, this is unreasonably transferred to infants, whose case is very different.” (Calvin). [Gerok here combines extracts from Calvin’s Com. in Acta Ap. ad. Act_8:37, and Inst. Chr. Rel. IV. 16. 24. Tr.].—“How can water produce such great effects? It is not the water indeed that produces these effects, but the word of God which accompanies and is connected with the water, and our faith which relies on the word of God connected with the water.” (Luther) [Small Catech. iv. 3.]. Both are here found in connection with the water, viz.: the word of God, in Philip’s mouth; faith, in the eunuch’s heart. (Leonh. and Sp.).—Distinguish between the faith which precedes, and the faith which follows baptism. The faith which precedes baptism, dictates the following language: I believe that I am a sinner, and that Jesus Christ, the Son of God, is the Saviour of sinners; I will therefore be baptized in his name, so that I may obtain the forgiveness of sins, life and salvation.—Such language, orally expressed, the church requires adults to employ, who desire to receive baptism. Little children, who cannot speak, nevertheless employ a language which is intelligible to God; their speechless misery cries aloud, as it were, to the Saviour, who shed his blood also for them, and has promised to them the kingdom of heaven; hence the church does not withhold baptism from them. Or, do we ever deny food to children and to the sick, who cannot work, because we are told that “if any would not work, neither should he eat”? [2Th_3:10]. On the other hand, the faith which follows baptism, dictates this language: I believe that Jesus Christ, the Son of God, is my Saviour, who has delivered me, once a lost sinner, from death and the devil, and has saved me by the forgiveness of my sins. [Col_1:13; 1Jn_3:8; Tit_3:5]. It was this faith which afterwards filled the baptized eunuch with joy, Act_8:39. (Besser).
Act_8:38. And he baptized him.—Holy Baptism has now, like a flood of grace, been imparted to the eunuch, as the first-fruits of Ham’s race, which, since the flood [Gen_9:25] had lived under the curse. (Leonh. and Sp.).
Act_8:39. The Spirit of the Lord caught away Philip.—When the agents whom God employs, have completed the work assigned to them, they may, without disadvantage, be removed to another field of labor on earth, or be transferred from the church militant to the church triumphant.—May it be our happy lot, too, to return hereafter to our Lord, and be able to say with truth: Lord, we have done that which thou hast commanded! (Ap. Past.).—The eunuch saw him no more.—Philip had been the means of converting the eunuch to Jesus, and not to himself. The soul that has found Jesus in faith, can thereafter easily dispense with every other guide. (Ap. Past.).—He went on his way rejoicing.—When we have found the Lord, we can joyfully travel onward to our eternal home.—Such is the fruit of faith; the heart is thereby made bold, is enabled to rejoice and be glad, to find joy in God and in all his creatures, and to encounter affliction without fear or dread. (Luther.)
Act_8:40. But Philip was found at Azotus: and passing through, etc.—He was not contended with the precious prize which he had gained, neither did he say to himself: Thou hast now fulfilled thy duty, and mayest take thine ease. (Ap. Past.).—The journeys of believers are always profitable; they never take a step, without being “unto God a sweet savor of Christ.” [2Co_2:15], (Starke).—The walls of partition which divide nations, and are the bulwarks of national jealousies, gradually fall, as the Gospel advances. Philip had won souls for Christ in Samaria; he now preaches Christ in Philistia.
ON THE WHOLE SECTION.
The conversion of the Ethiopian eunuch, an illustration of the mode in which the Gospel was originally propagated: I. The divine procedure here revealed; God so directs the preaching of the Gospel, that the greatest good is accomplished in the shortest period of time. Let every one who shares in the blessings which flow from this divine arrangement, conscientiously apply such gifts of grace; they are intrusted to him, not simply for his own sake, but on account of his connection with the lofty plan according to which, in the Providence of God, the promulgation of the Gospel proceeds. II. The human course of action observable in this narrative. Philip’s example teaches us to follow the leadings of the Spirit, when we become conscious of them, and, again, when they are not perceived, to proceed calmly in the ordinary path of duty. His course also teaches us to meet with cordiality and prompt aid the advances that are made by a soul which seeks salvation and takes pleasure in the word of God, without being embarrassed ourselves by painful scruples respecting the mere letter of the creed, but rather trusting that God himself will, by the power of his word and the blessing that attends the usages of Christian order, rightly complete the work which his grace had begun. (Schleiermacher).
The conversion of the Ethiopian: I. Occasioned by the interposition of God; II. Accomplished through the preaching of the Gospel; III. Sealed through Baptism. (Lisco).
The blessed pilgrimage: I. The departure from the world; II. The inquiry after the Lord; III. The heavenly friend; IV. The journey homeward in company with him (Act_8:39). (ib).
The history of the conversion of the man of Ethiopia, viewed as a pledge that precious promises of God will be fulfilled: I. The twofold promise which the Father in heaven has given to his dear Son: (a) “I will give thee for a light to the Gentiles, etc.” Isa_49:6. (b) “I will divide him a portion with the great, etc.” Isa_53:12. II. A twofold promise which is given to us all: (a) “Before they call, I will answer, etc.” Isa_65:24. (b) “Whosoever shall call on the name of the Lord shall be delivered.” Joe_2:32. (Langbein).
The divine mode of conducting the soul unto life: I. God awakens an ardent longing after peace, Act_8:27; II. Enkindles a desire after his word, and love to it, Act_8:28; III. Unfolds to the understanding, by faith, his plan of salvation, Act_8:35; IV. Fills the soul, through the power of the sacraments, with the comforts of his grace, Act_8:38. (Leon, and Sp.).
How wonderfully all influences are combined, in conducting a seeking soul to salvation: I. God; by his angel (Act_8:26), and his Spirit (Act_8:29); II. Man; Philip meets and guides the eunuch; III. The Scriptures; the prophecy of Isaiah, (Act_8:28 ff.); IV. Nature; the water on the way, (Act_8:20).
Four noble guides on the way of salvation: I. The voice in the heart that seeks after God; II. The lessons of the Scriptures, which refer to Christ; III. The instructions derived from the ministerial office, and explanatory both of the longings of the heart, and the deep truths, of the Scriptures; IV. The power of the Sacraments, as seals of divine grace, and means of establishing and sustaining the divine life in the soul.
How the Ethiopian treasurer found the true treasure: I. The place where he found it: a lonely road in the desert; II. The shrine in which it lay concealed: the Scriptures, with their mysteries and seals; III. The key which he received from the preaching of the Gospel, to which he eagerly listened; IV. The precious jewel which sparkled before him: Christ, “who was delivered for our offences, and was raised again for our justification.” [Rom_4:25]; V. His title to the treasure, assigned to him in Holy Baptism; VI. His enjoyment of the treasure which he brought to his home with a happy heart.
Philip on the road to Gaza, a model, as a faithful minister of the word: I. By the devout obedience with which he yields to the impulse of the Spirit, Act_8:26; Act_8:29 : II. By the apostolical courage with which he approaches the stranger, Act_8:30; III. By the evangelical wisdom with which he cherishes the spark of faith in the eunuch’s soul; IV. By the priestly anointing by which, at the right moment, he seals the rescued soul unto the Lord; V. By the Christian humility with which, after the completion of his work, he submits the result to the Lord.
Even the desert is converted into the garden of God, in the case of the devout pilgrim: I. God’s word is his manna—he no longer hungers; II. God’s children are his —companions—he no longer goes astray; III. God’s grace is an ever-flowing fountain, whence his soul continually derives new strength; IV. God’s heaven is his Canaan, which he is rapidly approaching—[The missionary labors of Philip the Evangelist (Act_21:8-9): I. The authority by which he performed them: (a) his own conversion by the grace of God; (b) his appointment by the Providence of God, Act_8:4-6; Act_8:26; Act_8:29; II. Their peculiar form; (a) he labored as a travelling missionary, Act_8:40; (b) and was endowed with miraculous powers, Act_8:6-7; III. The spirit in which they were performed; (a) a living faith; (b) a holy love; IV. Their results; (a) immediately visible; (b) fully disclosed only in eternity.
Philip and the Ethiopian: I. The personal history and character of each; II. Their providential meeting; III. The nature of their interview; IV. The divine purpose; V. The result of the meeting. —Tr.]
Footnotes:
Act_8:27. Lachmann omits ὅò [of text. rec.], before ἐëçëýèåé , in accordance with but few MSS. [A. C. D., also Cod. Sin. Vulg.]; it is found in most of the MSS. [E. G. H., and afterwards added in C. D.] and ancient versions [Syr.]; it was probably omitted for no other reason than that ἰäïὺ ἀíὴñ was supposed to be immediately connected with the verb ἐëçëõèåé [whereas, Üíὴñ is a nominative absolute (Meyer), Winer: Gram, § 63. 2. d.— ὅò was inserted in Cod. Sin. by a later hand.—In the same verse, ôῆò before âáóéë . of text. rec. and G. H. and fathers, is omitted by Lach., Tisch. and Alf., in accordance with A. B. C. E. and Cod. Sin.—Tr.].
Act_8:36. The textus receptus inserts the following [as Act_8:37]. åé ̇͂ ðå äὲ ὁ Ößëéððïò ̓ ἐé ðéóôýåéò ἐî ὄëçò ôῆò êáñäßáò , ἔîåóôéí . Ἀðïêñéèåὶò äὲ åé ̇͂ ðἐ Ðéóôåýù ôὸí õἱὸí ôïῦ èåïῦ åé ̇͂ íáé ôὸí Ἰçóïῦí ×ñéóôüí . These clauses are found only in a single uncial MS., namely, E., but also in about 20 [specified] minuscule mss., in some ancient versions [Vulg. etc.], and in the fathers, from the time of Irenæus, but with very great variations [which is “another strong mark of spuriousness in a disputed passage.” (Alford)]. On the other hand, all these clauses are entirely omitted in A. B. C. G. H. [“there is here hiatus in D.” (de Wette)], as well as in the Sinaitic MS. [which exhibits no signs of an erasure or correction]; also in more than 60 [specified] minuscule mss., in ancient versions, and in some fathers. The whole is, without doubt, spurious, although an addition of an early date. It was intended to fill up an apparent void, and furnish a statement of Philip’s assent and examination of the eunuch’s faith, both of which seemed to be wanting. Lach., Tisch. and others, very properly cancel the whole verse. [It is inserted with brackets in Stier and Theile’s Polyg. Bible. Alford, who omits the whole, adopts the following explanation, suggested by Meyer: “The insertion appears to have been made to suit the formularies of the baptismal liturgies, etc.” The text. rec. does not strictly adhere to E., which exhibits ἐáí before ðἰóôåýåéò , adds óïõ after êáñäßáò , and substitutes óùèÞóåé , according to Tisch. for ἔîåóôéí . J. A. Alexander regards the external testimony for and against the genuineness of the verse as “very nearly balanced,” and would prefer to retain the latter. Hackett appears to regard the weight of the testimony as unfavorable to the retention of the passage, but adds: “The interpolation, if it be such, is as old certainly as the time of Irenæus, etc.”—Tr.]
Act_8:39. The Alexandrian MS. [A], after presenting the original reading, inserts between ðíåῦìá and êõñßïõ , as an emendation, the following words: ἅãéïí ἐðÝðåóåí ὲðé ôὸí ἐõíïῦ÷ïí . ἅããåëïò äὲ . This correction was made, according to the testimony of Tischendorf, by the original hand. [Tisch. says: ipse * correxit, indicating by the single asterisk the original writer of the MSS.—Tr.]. Seven minuscule mss., a couple of versions, and Jerome, have adopted these words, which, however, are unquestionably interpolated, and were intended to improve the text; they are, besides, omitted in the Sinaitic manuscript [which exhibits the reading of the text. rec.—Tr.]