He arose and went; and behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. He was returning and sitting in his chariot, and was reading the prophet Isaiah.
The Spirit said to Philip, “Go near, and join yourself to this chariot.”
Philip ran to him, and heard him reading Isaiah the prophet, and said, “Do you understand what you are reading?”
He said, “How can I, unless someone explains it to me?” He begged Philip to come up and sit with him.
Now the passage of the Scripture which he was reading was this, “He was led as a sheep to the slaughter. As a lamb before his shearer is silent, so he doesn’t open his mouth.
In his humiliation, his judgment was taken away. Who will declare His generation? For his life is taken from the earth.”
The eunuch answered Philip, “Who is the prophet talking about? About himself, or about someone else?”
Philip opened his mouth, and beginning from this Scripture, preached to him about Jesus. As they went on the way, they came to some water, and the eunuch said, “Behold, here is water. What is keeping me from being baptized?” He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him.
John Calvin 1540 · Public Domain On vv27, 28, 31, 32, 33, 34, 35, 36, 38 27. Behold, a man, an Ethiopian. He calleth him…
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 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 that all that falleth out well which is taken in hand at his appointment. 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 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 of the knowledge of the true God spread abroad with them throughout foreign countries; yea, the banishment 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. These were certain beginnings 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, (Ephesians 2:14.)
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Whereas the eunuch came to Jerusalem to worship, it must not be accounted any superstition. He might, indeed, have called 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 in his heart, but also to make profession of the same amongst men. And yet, notwithstanding, he could not be so divorced 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 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.
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.
Geneva Bible translators 1599 · Public Domain On vv27, 31, 32, 33, 37 A man of great wealth and authority with Candaces:…
A man of great wealth and authority with Candaces: Now this word Candaces is a common name to all the Queens of Ethiopia.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv27–38 27 And he arose and went: and, behold, a…
27 And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,
Ver. 27. Candace] This, saith Pliny, was a common name to the Ethiopian queens, as Caesar was to the Roman emperors. Her country might haply be that large region of Nubia, which had from the apostles’ time (as it is thought) professed the Christian faith; but hath again above a hundred years since forsaken it, and embraced instead of it, partly Mahometanism, and partly idolatry; and that by the most miserable occasion that might befall, namely, famine of the word of God through lack of ministers.
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.
Matthew Poole 1685 · Public Domain On vv27–38 A man of Ethiopia: the Ethiopians were the most…
A man of Ethiopia: the Ethiopians were the most despicable unto the Jews; and Homer calls them, εσχατοι ανορων; 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.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv32, 36 Observe here, 1. The particular text of holy scripture…
Observe here, 1. The particular text of holy scripture which God directed the eunuch to read in order to his conversion; It was a prophecy of Christ the promised Messias, recorded in Isaiah 53 : he was led as a sheep to the slaughter, and as a lamb dumb before the shearer: Pointing out the innocency, the meekness and patience of the Lord Jesus Christ, in and under all his satisfactory sufferings for our sins: In the day of his humiliation, particularly in the day of his trial and sentence: His judgment was taken away: that is, his right was taken away by the unrighteous judgment of the Jewish Sanhedrin, and no right or justice done him; and who can declare sufficiently the wickedness of that generation, which cut off so innocent a person from the land of the living? This text, Philip informs the eunuch, was truly applicable to the Messias, who was certainly come into the world, and both did and suffered all that was prophesied of him.
Here note, How wonderfully the divine providence did work in a concurring tendency towards the eunuch’s conversion. God moves his heart to read, to read the scriptures, to read this scripture, which informed him of the sufferings of the Lord Jesus, and sends Philip out of his way to meet him, and he meets him just as he was regarding that portion of scripture which most concerned him: He wanted to be informed concerning Christ, and Philip is at his elbow at that very juncture, to instruct him in a most fundamental truth in order to his conversion and salvation.
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O the wonderful love, and manifold wisdom of God, in finding out ways and methods for bringing home souls to himself! If his providence brings not them under the means, it will bring the means to them.
This eunuch wanted the ordinary means of knowledge; but being desirous of spiritual knowledge, God steps out of the ordinary road to meet him, though an Ethiopian, commanly esteemed the meanest of mankind; and thereby shews, that as there is no respect of persons, so no difference of nations with him; but whoever feareth God and worketh righteousness, is accepted of him.
In the close, Philip preaches a gospel sermon to him, displays Jesus Christ before him, and by the blessing of God upon the ordinance, saving faith was effectually wrought in the eunuch’s soul.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv27–38 Was returning,.... From Jerusalem, having finished the parts of…
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:
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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, , 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.
(s) Shirhashirim Rabba, fol. 33. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv27, 28, 30, 31, 32, 33, 36, 38 An eunuch - Chief officers were anciently called eunuchs,…
An eunuch - 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv27–38 Verse 27. A man of Ethiopia] ανηραιθιοψ should be…
Verse 27. A man of Ethiopia] ανηραιθιοψ should be translated an Ethiopian, for the reasons given on Ac 7:2.
An eunuch] See this word interpreted, on Mt 19:12. 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 Acts 37:36; Acts 39:1. And it is likely that this Ethiopian was of the same sort.
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Of great authority] δυναστης, 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 seen
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 [Persian] gunj, or ganz, and [Persian] gunja, which signify a magazine, store, hoard, or hidden treasure. The Arabic [Arabic] kluzaneh, comes as near as the Persian, with the same meaning. Hence [Arabic] 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 favoured. 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 aera. 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 στρατηγοι 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 aera, 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 1Kg 10:1, c., we have the account of the visit paid to Solomon by the queen of Sheba, the person to whom our Lord refers, Mt 12:42, and Lu 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 Saviour calls her queen of the south; and she is called, in 1Kg 10:1, c., 2Ch 9:1, c., 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 Ps 45:1, c. 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, c. 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 Clarke on Mt 12:42.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv29, 32, 34, 36, 38 Act 8:29-31. Then the Spirit — By that secret…
Act 8:29-31. Then the Spirit — By that secret suggestion which inspired persons could distinguish with certainty as divine revelation; said to Philip, Go near — Now Philip shall know the reason of his being sent into a desert; join thyself to this chariot — Enter into conversation with the person who sits in it, without fear of offending him, or exposing thyself to any inconvenience. And Philip ran to him — Ran up to the chariot; and heard him read — For he read aloud, both that his own mind might be more deeply impressed with what he read, and that his servants, who were near, might receive some benefit by it. And Philip, being well acquainted with the Holy Scriptures, soon perceived that the book in which he read was that of the Prophet Isaiah, and that the passage he was reading would give him a very proper opportunity of entering into discourse with him concerning Christ, and delivering to him that evangelical message with which he was charged. He therefore took occasion to begin the conversation from this circumstance, saying to the eunuch, Understandest thou what thou readest? — This question Philip puts to him, not by way of reproach, but with a design to offer him his service, and lead him into the true knowledge of the important prophecy which now engaged his attention. Observe, what we read and hear of the word of God, it highly concerns us to understand; especially what we read and hear concerning Christ; and therefore we should often ask ourselves whether we understand it or not. Philip 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. And he said, How can I — The eunuch was so far from being offended at the freedom Philip took, that he mildly and respectfully said in reply, How should I understand such obscure oracles as these, except some man should guide me — Unless some person, better acquainted with the contents of them than I am, should throw that light upon them which I, who am so much a stranger to the Jewish affairs, must necessarily be destitute of. And he desired Philip to come up and sit with him — Inferring from the question he put, that he was better acquainted with these things than himself. Here we see a remarkable instance of the providence and grace of God. This great man had been at Jerusalem, where the apostles were preaching the Christian faith, and multitudes professing it, and yet there he had taken no notice of it, and made no inquiries after it; nay, it seems had slighted it, and turned his back upon it. Yet the grace of God pursues him, overtakes him in the desert, and there converts him. Thus God is often found of those that sought him not!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv27–38 A man of Ethiopia - Gaza was near the…
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.
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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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv27, 31, 32, 36, 37, 38 An eunuch. It is likely a proselyte converted to…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv27, 28, 29, 30, 31, 32, 34, 35, 36, 38 a man of Ethiopia--Upper Egypt, Meroe.
a man of Ethiopia--Upper Egypt, Meroe.
an eunuch of great authority--Eunuchs were generally employed for confidential offices in the East, and to some extent are still.
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Candace--the family name of the queens of Upper Egypt, like Pharaoh, Cæsar, &c. (as appears from classic authors).
had come to Jerusalem to worship--that is, to keep the recent feast of Pentecost, as a Gentile proselyte to the Jewish faith. (See Isa 56:3-8, and Joh 12:20).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv27–38 27. behold, a man of Ethiopia] It is better…
27. behold, a man of Ethiopia] It is better to supply the substantive verb here, “behold there was, &c.” otherwise the conjunction at the commencement of the next verse is left untranslated.
Ethiopia, like Cush in the O. T., is a general name given to the country which is now called Nubia and Abyssinia. Its northern portion was the great kingdom of Meroe, which we know was ruled over by queens for a long period (Plin. H. N. vi. 29), and it is from this kingdom, most probably, that the eunuch had come. Jews were abundant in Egypt, and this man had become a proselyte to their religion.
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under Candace queen of the Ethiopians] We are told by Pliny (l. c.) that this was the name of a series of queens of Meroe, just as Pharaoh at an early period and Ptolemy subsequently were general names for the kings of Egypt, and Cæsar for the Roman emperors.
and had come to Jerusalem for to worship] As proselytes did, as well as Jews. This we learn from the enumeration of those who were present at the feast of Pentecost (Act_2:10), among whom proselytes are expressly named. So (Joh_12:20) we find Greeks coming up to the feasts at Jerusalem.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv27–38 (27) A man of Ethiopia, an eunuch of great…
(27) A man of Ethiopia, an eunuch of great authority.—Literally, a eunuch, a potentate. The Ethiopia from which the traveller came was the region so named by the geographers of St. Luke’s time in the upper valley of the Nile. Its connection with the Jewish people presents many points of interest. There seems reason to believe that in the time of Manasseh, who (according to the statement in the narrative of Aristeas as to the LXX. translation) formed an alliance with Psammetichus king of Egypt, a considerable body of Jews were sent off to protect the outposts of his kingdom, and it is in reference, probably, to these that Zephaniah speaks of the suppliants of “the daughter of my dispersed beyond the rivers of Ethiopia” (Zep_3:10). Jewish influences had accordingly been at work there for some centuries. They may probably be traced in the piety of the Ethiopian eunuch, Ebed-melech, in the time of Jeremiah (Jer_38:7-13; Jer_39:16-18). Even at an earlier period the hopes of Israel had looked forward to, perhaps had actually seen, the admission of Ethiopians among the citizens of Zion (Psa_87:4), Ethiopia stretching forth her hands unto God (Psa_68:31). The fact that the traveller had come as a pilgrim or a proselyte, shows (if, as the narrative implies, the latter) that he was a circumcised “proselyte of righteousness.” His baptism was not, like that of Cornelius, the admission of a Gentile as such. The word “eunuch” has been taken by some commentators as meaning only “chamberlain,” which is, indeed, the strict etymological sense of the word. Its use in Mat_19:12, and indeed in later Greek writers generally, is, however, in favour of the literal sense of the word. The strict letter of Deu_23:1, forbidding the admission of such persons into the congregation of the Lord, had been already modified (probably on the assumption that the state was not one which they had brought about by their own act) in favour of the sons of the stranger, the eunuchs “who keep my Sabbaths,” by Isaiah (Isa_56:4); and we may well think of St. Luke, as glad to record a proof that the discipline of the Church of Christ was as liberal on this point as the teaching of the Evangelical prophet. It is interesting to note that the first act of the first (Ecumenical Council was to formulate a like rule in dealing with such cases of the kind as then presented themselves (Conc. Nic. Song of Solomon 1), admitting those who were not self-mutilated even into the ranks of the clergy.
Under Candace queen of the Ethiopians.—The quantity of the second syllable is uncertain, but the analogy of Canãce is in favour of its being short. The knowledge of the student of Strabo (Strabo, xvii. p. 820) may, perhaps, be traced in the description. He mentions a Queen of Meroè, in Ethiopia, bearing the name of Candace. The occurrence of the same name in Plin. iv. 35, Dion.-Cass. liv. 5, indicates that it was, like Pharaoh, a dynastic name or title. Eusebius (Hist. ii. 1) states that in his time (circ. A.D. 430) the region was still under the rule of a queen, according to the custom of the country.
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Who had the charge of all her treasure.—The Greek word for treasure is Gaza, a word of Persian origin, which about this time had come into use both among Greek and Latin writers (Cicero, de Off. ii. 22). The LXX. translators employ it in Ezr_5:17; Ezr_6:1; Ezr_7:21; Isa_39:2. Aristotle (Hist. Plant. viii. 11) is the first Greek writer in whom we find it naturalised. It is not found elsewhere in the New Testament, but a compound form appears as denoting the treasury of the Temple in Luk_21:1. The coincidence between this Gaza and the name of the town is at least suggestive of the thought that St. Luke saw in it a nomen et omen. The man came from one Gaza, and was going to another; and he, like the man in the parable of Mat_13:44, found a treasure which he had not looked for, but which came to him as the reward of his diligently seeking.
Had come to Jerusalem for to worship.—The act itself, even prior to the eunuch’s conversion by Philip, was a fulfilment of the hope of the prophet Zephaniah cited above. Whether of Jewish origin or incorporated as a “proselyte of righteousness,” he belonged to “the daughter of the dispersed,” and so long a journey by a man in so high a position was in itself a notable event. He came seeking, we must believe, for light and wisdom, and they were given him beyond his expectations.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv27–38 Was over for had the charge of, A.V.; who…
Was over for had the charge of, A.V.; who for and, A.V. Candace. According to Pithy, the queens of Ethiopia, who reigned at Meroc, were so named through a long course of years ("Nat. Hist.," 6:2, 5-37). Dion Cassius speaks of a warlike Queen of Ethiopia of that name, who was brought to terms by Caius Petronius in the year A.U.C. 732 (54:5, 4). Eusebius ("Eccl. Hist.," lib. it. cap. 1.) says that the custom still continued in his day of the Ethiopians being governed by a queen. Had come to Jerusalem, etc. He was doubtless a proselyte of the gate. Eusebius, in the place above cited, speaks of him as the first Gentile convert, and as the first fruits of the faithful in the whole world. He adds, as Irenaeus before him had hinted (3. 12:8), that he is reported to have preached the gospel to the Ethiopians, by which the prophecy of Psa_68:31 was fulfilled. Later traditions speak of Candace as baptized by him.
Vers. 27-39. The inquiring proselyte.
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Give some account of Ethiopia, of the queen of that day, of the office the eunuch occupied, and of the probable means by which he had been made a Jewish proselyte. He was one of those men among the heathen who had been awakened to spiritual anxiety by the ever-working Spirit of God. He may have had some Jewish connections, through whom he had come to know of Jehovah. We can recognize in him:
1. An inquirer.
2. A spiritually awakened inquirer, one who had come to see that his own personal relations with God were matters of extreme importance.
3. A wise seeker, who had found the revealed Word of God, and was searching it in full confidence that therein was the "eternal life." To such a seeker help will never be long withheld. "God waiteth to be gracious." Philip was divinely guided to meet the eunuch on his return from the holy city, and to join him in the chariot just when he was hopelessly puzzled with his reading. The passage which engaged his attention was one which opened up the applications of truth to sinful souls. The great chapter of the evangelical Isaiah deals with human sins, calling them transgressions; and it discloses that wonderful scheme of Divine wisdom and love by which those transgressions were vicariously borne, and borne away. Philip preached unto him Jesus, who "was wounded for our transgressions," on whom the "Lord laid the iniquity of us all," whose "soul was made an offering for sin;" who now saves his people from their sins; from the penalty of their sins, by the virtue of his great sacrifice, from the power of their sinfulness by the cleansing energies of his Holy Spirit. With opened soul the eunuch listened, and the truth dawned upon him; Christ, the Messiah, the Savior, was revealed to him. He believed the record, and longed at once to seal in baptism his faith and love to the crucified One. He thus simply declares his faith, "I believe that Jesus Christ is the Son of God." What was this eunuch"s faith? and can we learn from him what the saving faith is? Evidently it was a simple acceptance of and confidence in the testimony rendered by Philip to Christ, based as the testimony was upon the revealed Word of God. And that is faith still receiving the record which God hath given us of his Son, and acting on the record. Faith is the great difficulty in the way of seekers, yet, when it is won, it seems strange that so simple a matter should have hindered. Some of the expressions and figures of Scripture may help us.
I To BELIEVE IN CHRIST IS TO APPREHEND OR LAY HOLD OF HIM. AS St. Peter, sinking in the waters, put out his hand and grasped the offered hand of Christ, so our souls, sinking in sin and despair, by faith lay hold of the strong, rescuing Savior.
II To BELIEVE IN CHRIST IS TO RECEIVE HIM. As the imprisoned debtor welcomes and receives the man who brings into his cell the money of his ransom, so our souls, by faith, welcome and receive him by whose precious blood we have been bought out of our prison-house of sin.
III To BELIEVE IN CHRIST IS TO ROLL OUR BURDEN UPON HIM. To shift the weight of all the trouble and anxiety from our own shoulders, and let Christ bear it all for us; as one might do who had an important trial coming on, but trusted the whole matter to his skilful lawyer-friend.
IV To BELIEVE IN CHRIST IS TO APPLY TO HIM. As the hungry and the thirsty apply for food and drink, so the hungry soul applies to Christ for the bread which, if a man eats, he lives for ever.
V To BELIEVE IN CHRIST IS TO COME TO HIM. To flee to him as the villagers flee into the strongholds before invading armies; as the doomed man fled into the sanctuary to lay hold of the horns of the altar, or as the manslayer fled before the avenger of blood to gain the shelter of the city of refuge. So the soul enters the stronghold of Christ, takes sanctuary with Christ, passes within the gates of Christ, the Refuge for the sinner.
VI To BELIEVE IN CHRIST IS TO LEAN UPON HIM, TO STAY UPON HIM, as we lean upon a staff for support. Christ is the strong Staff, on which the soul, with all its eternal interests, may safely lean; Christ is the healthy, strong Friend, on whom the sick, fainting, weary soul may wholly rely.
VII To BELIEVE IN CHRIST IS TO ADHERE TO HIM, TO CLEAVE TO HIM. As the drowning man clutches so must we grasp, cling to, cleave to, the Lord Jesus, binding the soul to him as with everlasting bands. With so many and so simple illustrations, how well you may be urged now even now to believe on the Son of God, and find the pardon he speaks, the life he gives, and the love with which he will make you his own forever. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv28, 29, 30, 32, 36 Was returning, and sitting in his chariot read Esaias…
Act_8:28
Was returning, and sitting in his chariot read Esaias the prophet.
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Oriental reading
If the eunuch followed the general custom of the East, he was not only reading to himself aloud, but so as to be heard easily and distinctly by any one in the immediate neighbourhood. The prayer, or praying, of the Orientals is not usually very noisy, but their reading is a continual sound. They study aloud, read their sacred books aloud, and rehearse their lessons aloud, to an extent that is not seen among the Occidentals, nor enjoyed by an Occidental listener. When there are many together, the babel is astonishing. The idea that it might disturb any one never enters their heads. But the Orientals do many things with noise which we of the west prefer to do with quietness. Our talking seems painfully low and still to them, as theirs seems painfully loud and noisy to us. Yet the Orientals are not very much beyond the ordinary Italians in that respect. (Prof. I. H. Hall.)
The Word of God, the best reading for a journey,
not only on the way from Jerusalem to Gaza, but on the way through time to eternity.
1. We forget thereby the hardships of the way.
2. We look not aside to forbidden paths.
3. We make thereby blessed travelling acquaintances.
4. we go forward on the right path to the blessed goal. (K. Gerok.)
Reading the Scriptures
I. Some remarks on this subject. It is a duty--
1. Incumbent upon all.
2. In accordance with the dictates of reason.
3. To be performed irrespective of rank and condition.
II. Instruction respecting it.
1. Before you read consider whose book it is.
2. Read with a teachable spirit.
3. Practise what you learn.
4. Never read without prayer. (J. Clayton, M. A.)
Reading the Scriptures: its advantage
The Word of God is the water of life; the more you lave it forth, the fresher it runneth: it is the fire of Gods glory; the more ye blow it, the clearer it burneth: it is the corn of the Lords field; the better ye grind it, the more it yieldeth: it is the bread of heaven; the more it is broken and given forth, the more it remaineth: it is the sword of the Spirit; the more it is scoured, the brighter it shineth. (Bp. Jewel.)
Method of Bible reading determined by need and purpose
Ah! the way a man reads the Bible--how much that depends upon his necessity. I have unrolled the chart of the coast many and many a time, particularly in these later days, since there has been so much interest attached to it. I have gone along down with my finger, and followed the shoals and depths in and out of this harbour and that, and imagined a lighthouse here and a lighthouse there that were marked on the chart, and have looked at the inland country lining the shore, and it has been a matter of interest to me, to be sure. But suppose I had been in that equinoctial gale that blew with such violence, and had had the command of a ship off the coast of Cape Hatteras, and the lighthouse had not been in sight, and my spars had been split, and my rigging, had been disarranged, and my sails had been blown away, and I had had all I could do to keep the ship out of a trough of the sea, and I had been trying to make some harbour, how would I have unrolled the chart, and with two men to help me to held it, on account of the reeling and staggering of the vessel, looked at all the signs, and endeavoured to find out where I was! Now, when I sit in my house, where there is no gale, and with no ship, and read my chart out of curiosity, I read it as you sometimes read your Bible. You say, Here is the headland of depravity; and there is a lighthouse--born again; and here is the channel of duty. And yet every one of you has charge of a ship--the human soul. Evil passions are fierce winds that are driving it. This Bible is Gods chart for you to steer by, to keep you from the bottom of the sea, and to show you where the harbour is, and how to reach it without running on rocks or bars. If you have been reading this book to gratify curiosity; if you have been reading it to see if you could mot catch a Universalist; if you have been reading it to find a knife with which to cut up a Unitarian; if you have been reading it for the purpose of setting up or taking down a bishop; if you have been reading it to establish or overthrow any sect; if you have been reading it so, then stop. It is Gods medicine-book. You are sick. You are mortally struck through with disease. There is no human remedy for your trouble. But here is Gods medicine-book. If you read it for life, for health, for growth in righteousness, then blessed is your reading; but if you read it for disputation and dialectical ingenuities, it is no more to you than Bacons Novum Organum would be. It is the book of life--it is the book of everlasting life--so take heed how you read it. In reading it, see that you have the truth, and not the mere semblance of it. You cannot live without it. You die for ever unless you have it to teach you what are your relations to God and eternity. May God guide you away from all cunning appearances of truth set to deceive men, and make you love the real truth! Above all other things, may God make you honest in interpreting it, and applying it to your daily life and disposition! (H. W. Beecher.)
Reading the Scriptures: unprofitable method of
To some the Bible is uninteresting and unprofitable, because they read too fast. Among the insects which subsist on the sweet sap of flowers, there are two very different classes. One is remarkable for its imposing plumage, which shows in the sunbeams like the dust of gems; and as you watch its jaunty gyrations over the fields and its minuet dance from flower to flower, you cannot he!p admiring its graceful activity, for it is plainly getting over a great deal of ground. But in the same field there is another worker, whose brown vest and business-like, straightforward flight may not have arrested your eye. His fluttering neighbour darts down here and there, and sips elegantly wherever he can find a drop of ready nectar; but this dingy plodder makes a point of alighting everywhere, and wherever he alights he either finds honey or makes it. If the flower-cup be deep, he goes down to the bottom; if its dragon-mouth be shut, he thrusts its lips asunder; and if the nectar be peculiar or recondite, he explores all about till he discovers it, and then having ascertained the knack of it, joyful as one who has found great spoil, he sings his may down into its luscious recesses. His rival of the painted velvet wing has no patience for such dull and long-winded details. But what is the end? Why, the one died last October along with the flowers; the other is warm in his hive to-night, amidst the fragrant stores which he gathered beneath the bright beams of summer. To which do you belong?--the butterflies or bees? Do you search the Scriptures, or do you only skim them? (J. Hamilton, D. D.)
Reading the Scriptures: motive for
Other books can nourish our minds, but only Gods Word can feed our souls.
The great prophecy
A few years ago a Brahmin of the highest caste, profound in all the history and language and religion of Brahma, came to England. By chance, or rather by special providence, a copy of the Scriptures fell into his hands. He devoured it with avidity; he did not consult any one to interpret for him a single passage, but the light broke upon him, and what produced the greatest effect upon his mind was that which converted Lord Rochester on his death-bed. He read Isa_53:1-12., and compared it with the account of the crucifixion, and became a profound Christian. That man is now in high favour with the Nizam of Hyderabad, and has founded a church which has several hundred Christian worshippers. (R. Bruce.)
Reading the Scriptures: fruits of
A Roman Catholic priest in Belgium rebuked a young woman and her brother for reading that bad book, pointing to the Bible. Sir, she replied, a little while ago my brother was an idler, a gambler, and a drunkard. Since he began to study the Bible he works with industry, goes no longer to the tavern, no longer touches cards, brings home money to his poor old mother, and our life at home is quiet and delightful. How comes it, sir, that a bad book produces such good fruits?
Reading: kinds of
The first class of readers may be compared to an hour-glass; their reading being as the sand: it runs in and runs out, and leaves not a vestige behind. A second class resembles a sponge, which imbibes everything, and returns it in nearly the same state, only a little dirtier. A third class is like a jelly-bag, which allows all that is pure to pass away, and retains only the refuse and dregs. The fourth class may be compared to the slave of Golconda, who, casting aside all that is worthless, preserves only the pure gems. (S. T. Coleridge.)
Reading: results of good and bad
Do not buy, do not borrow, do not touch bad books. One book may decide thy destiny. The assassin of Lord William Russell said he committed that crime as the result of reading the romance, then popular, entitled Jack Sheppard. George Law was made a millionaire by reading a biography in childhood. Benjamin Franklin became the good man and philosopher that he was by reading in early life Cotton Mathers Essays to do Good. John Angell James, as consecrated a man as ever lived in England, stood in his pulpit and said: Twenty-five years ago a lad loaned me a bad book for a quarter of an hour. I have never recovered from it. The spectres of that book have haunted me to this day. I shall not, to my dying day, get over the reading of that book for fifteen minutes. A clergyman, travelling towards the West, many years ago, had in his trunk Doddridges Rise and Progress. In the hotel he saw a woman copying from a book. He found that she had borrowed Doddridges Rise and Progress from a neighbour, and was copying some portions out of it, so he made her a present of his copy of the Rise and Progress. Thirty-one years after, he was passing along that way and he inquired for that woman. He was pointed to a beautiful home. He went there. He asked her if she remembered him. She said, No. Then, he says, Do you not remember thirty years ago a man gave you a copy of Doddridges Rise and Progress? She said, Yes; I read it, and it was the means of my conversion. I passed it round, and all the neighbours read it, and there came a revival, and we called a minister and we built a church. The church of Wyoming is the result of that one book which you gave me. The reading of Homers Iliad made Alexander a warrior, and the reading of the Life of Alexander made Caesar and Charles XII. men of blood. It is well known that Rochester was, for many years of his life, an avowed infidel, and that a large portion of his time was spent in ridiculing the Bible. One of his biographers has described him as a great wit, a great sinner, and a great penitent. Even this man was converted by the Holy Spirit in the use of His Word. Reading the fifty-third chapter of Isaiah, he was convinced of the truth and inspiration of the Scriptures, the Deity of the Messiah, and the value of His atonement as a rock on which sinners may build their hopes of salvation. On that atonement he rested, and died in the humble expectation of pardoning mercy and heavenly happiness.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv27, 28, 29, 32, 34, 36, 37, 38 27. A man of Ethiopia. The term is applied…
27. A man of Ethiopia. The term is applied to that portion of Africa which lies south of Egypt. A eunuch of great authority. This mutilated class of men often rose to great power in Oriental countries. This one was the royal treasurer. Under Candace, queen of the Ethiopians. Candace had her seat of power on the island of Meroe, a large island of the Nile, about a thousand miles from the mouth of the river. The name Candace seems to have belonged to several queens of this kingdom. It is still seen inscribed on the ruined palace walls of Meroe. Come to Jerusalem for to worship. He was probably a proselyte to the Jewish faith. His long journey, his study of Scripture, and his ready hearing all indicate a believer in Jehovah, a devout man, and one seeking for the Christ.
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.
William B. Godbey 1900 · Public Domain On vv33, 38 33. “In his humiliation his judgment was taken away.”…
33. “In his humiliation his judgment was taken away.” It is a significant fact that our Savior was killed by a cruel mob, stirred up and led by the preachers who stood at the head of the popular church, claiming, and doubtless believing, that they were God’s true ministers. Pilate, the Roman governor, as history says, had not a sufficient military force to keep the peace, having recently sent away a detachment to quell an insurrection in Syria. Consequently, defiant of Roman laws, which gave every man a fair trial and the right of self-defense, he assigned the death-warrant of Jesus merely as a peace measure, to keep the mob from killing him and, at the same time, deluging Jerusalem in blood. “Who shall declare his generation?
because his life is taken away from the earth.” “Generation” here means race, family, posterity, hence it means the spiritual children of God. If Jesus had not died, the plan of salvation would have collapsed and He would have had no spiritual posterity. The sown grain must die in the earth in order to produce a crop. You must die [i. e., old Adam in you] if you ever have a spiritual posterity. Hence, as a rule, unsanctified people have few, if any, spiritual children. Because our Savior redeemed the world by His death, in the grand finale He will exhibit before the Great White Throne a spiritual posterity which neither men, angels nor archangels can ever enumerate. They will outnumber the sands of the sea, the dust of the desert, the leaves of the forest and the stars of heaven; while contrastively Satan’s rabble will dwindle into an insignificant handful. This is one of the many confirmations of the wonderful achievements of the millennial reign, when the world will be flooded with overwhelming populations, the devil cast out, the road to hell overgrown with pennyroyal and dog-fennel, holiness covering the earth as the waters cover the sea, earth’s teeming millions sweeping up to heaven as the millennial centuries go by, thus supplying heaven with her long-anticipated populations redeemed from the earth by the blood of her Son. Meanwhile the chariot rolls along and time is unconsciously beguiled, the Ethiopian electrified by the thrilling gospel of Philip. They arrive at some water, recognized by the eunuch calling the attention of his comrade and inquiring why he should not be baptized, pursuant to the preaching of Philip from Isa 52:15. As the inspired narrative says that this was a desert, and geography reveals no river in that region, and Eusebius, the historian of the fourth century, describes the spring Bethsoron along that road, certifying that it was commemorated by the baptism of the Ethiopian eunuch at the hands of Philip, you must not forget that (Act 8:37) the eunuch’s confession is an interpolation [see R. V.]. I hold in my hand the oldest Greek Testament in the world. It has nothing of it. That verse was composed and inserted by Erasmus, a contemporary of Martin Luther, in the sixteenth century, who, while transcribing his Greek Testament, concluded that the connection required a confession there, and supposing that some careless transcriber had left it out, he composed and inserted that thirty-seventh verse. Subsequently older manuscripts were found, and especially the Sinaitic which I hold in my hand. As none of them have that verse, it is demonstrative proof that it never existed till Erasmus composed and inserted it.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv27–38 27, 28. Philip promptly obeyed the command of the…
27, 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. "
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.
C. I. Scofield 1917 · Public Domain On v37 The best authorities omit Act 8:37.
And
The best authorities omit Act 8:37.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv29, 34 The text from Isaiah:
The text from Isaiah:
v. 29. Then the Spirit said unto Philip, Go near and join thyself to this chariot.
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v. 30. And Philip ran thither to him, and heard him read the Prophet Esaias, and said, Understandest thou what thou readest?
v. 31. And he said, How can I except some man should guide me? And he desired Philip that he would come up and sit with him.
v. 32. The place of the Scripture which he read was this, He was led as a lamb to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth;
v. 33. in His humiliation His judgment was taken away; and who shall declare His generation? For His life is taken from the earth.
Philip had followed the command of the angel; he had gone to the place to which he was directed, and was ready for further directions. These were given him by the prompting of the Spirit telling him to stay near the chariot as it moved along, within earshot or easy hailing distance. And as Philip ran toward the chariot, he could hear the words which the eunuch was reading to himself, and recognize the passage from which they were taken. The question with which he introduced himself was not an impertinent form of address, as has been stated, but one calculated to draw out the religious position and conviction of the man: Dost thou really understand what thou readest? It is a question which all Bible readers ought to keep in mind; for there is far too much superficial reading of mere words instead of the earnest attempt to get the connection and meaning of every passage. The answer was: How do you suppose I should be able to if no one shows me the way? This does not imply that the Bible cannot be understood without hierarchical interpretation, but simply shows that a beginner in the study of the Word, one that has not yet carefully compared prophecy and fulfillment, will do well to have the aid of some help in comparing parallel passages and in pointing out the connection. The few really dark passages in the Bible are due to our lack of adequate knowledge of the original tongues and similar reasons; but none of these passages concerns any assurance of the salvation of souls or any other fundamental doctrine. The eunuch now earnestly invited Philip to have a seat at his side in the chariot. The passage which was just then troubling the reader was the beautiful section from Isa 53:7-8. There it is said of the Messiah that He was led like a sheep to the slaughter, that, as a lamb before the shearer is voiceless, so He opened not His mouth. It was written of the great Lamb of God, in His ministry of taking away the sins of the world. In His humiliation His judgment was taken away: in His oppression, when the wrath of the Father had struck Him as the Substitute for all mankind, the full judgment was carried out upon Him, and thus we need no longer fear judgment and condemnation, their force was exhausted in the Christ. His generation who shall declare?: He has been exalted into heaven, and now, even according to His humanity, has no end of His days, has eternal glory in His possession; for His life is taken away from the earth: it was taken from Him suddenly, by the murderous death on the cross; but the result was eternal salvation, final glorification in the interest of His believers. This was the Gospel of the Old Testament, a beautiful and clear account of the Messiah’s sacrifice, but hidden before the eyes of the eunuch, because he did not know the fulfillment.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv29, 32, 34, 36 stay close to this chariot
stay close to this chariot
Philip understood that this meant he was to stay close to the person riding in the chariot. AT: "accompany the man in this chariot" (See: Metonymy)
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reading Isaiah the prophet
This is the Old Testament book Isaiah. AT: "reading from the book of the prophet Isaiah" (See: Metonymy)
Do you understand what you are reading?
The Ethiopian was intelligent and could read, but he lacked spiritual discernment. AT: "Do you understand the meaning of what you are reading?"
How can I, unless someone guides me?
This question was asked to state emphatically that he could not understand without help. AT: "I cannot understand unless someone guides me" (See: Rhetorical Question)
He begged Philip to ... sit with him
It is implied here that Philip agreed to travel down the road with him to explain the scriptures. (See: Assumed Knowledge and Implicit Information)
translationWords
Holy Spirit
Philip, the evangelist
chariot
Isaiah
prophet
Ethiopia
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv27, 29, 32 8:27 In the ancient world, a eunuch was an…
8:27 In the ancient world, a eunuch was an official, typically castrated, who served in a royal court (see 2 Kgs 9:30-32; Esth 1:10; 2:3, 14-15, 21; 4:4-5). Eunuchs were often scorned by Jews because they could not perpetuate the covenant family, and the law of Moses excluded men who had damaged genitals from the assembly of Israel (Deut 23:1; cp. Lev 21:17-23), but Isaiah spoke of God’s acceptance of Gentiles and eunuchs (Isa 56:3-8; see also Matt 19:12). In the new covenant, all who have genuine faith have a place among the people of God. • The eunuch had traveled from Africa to Jerusalem to worship in the Temple, probably for one of the great Jewish festivals.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.