He said, “How can I, unless someone explains it to me?” He begged Philip to come up and sit with him.
Parallel Translations
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He said, “How can I, unless someone explains it to me?” He begged Philip to come up and sit with him.
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And he sayd: how can I except I had a gyde? And he desyred Philip that he wold come vp and sit with him.
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And he saide, Howe can I, except I had a guide? And he desired Philip, that he would come vp and sit with him.
Cross-references (18)
Passages linked to Acts 8:31 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Romans 10:14 How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher?
- Psalms 73:16-17 When I tried to understand this, it was too painful for me, until I entered God’s sanctuary, and considered their latter end.
- Isaiah 29:18-19 In that day, the deaf will hear the words of the book, and the eyes of the blind will see out of obscurity and out of darkness. The humble also will increase their joy in Yahweh, and the poor among men will rejoice in the Holy One of Israel.
- Psalms 25:8-9 Good and upright is Yahweh, therefore he will instruct sinners in the way. He will guide the humble in justice. He will teach the humble his way.
- Proverbs 30:2-3 “Surely I am the most ignorant man, and don’t have a man’s understanding. I have not learned wisdom, neither do I have the knowledge of the Holy One.
- Matthew 18:3-4 and said, “Most certainly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven. Whoever therefore humbles himself as this little child is the greatest in the Kingdom of Heaven.
- 1 Corinthians 8:2 But if anyone thinks that he knows anything, he doesn’t yet know as he ought to know.
- 2 Kings 5:26 He said to him, “Didn’t my heart go with you, when the man turned from his chariot to meet you? Is it a time to receive money, and to receive garments, and olive groves and vineyards, and sheep and cattle, and male servants and female servants?
- 1 Corinthians 14:36-37 What!? Was it from you that the word of God went out? Or did it come to you alone? If any man thinks himself to be a prophet, or spiritual, let him recognize the things which I write to you, that they are the commandment of the Lord.
- 2 Kings 5:9 So Naaman came with his horses and with his chariots, and stood at the door of the house of Elisha.
- 2 Kings 10:15-16 When he had departed from there, he met Jehonadab the son of Rechab coming to meet him. He greeted him, and said to him, “Is your heart right, as my heart is with your heart?” Jehonadab answered, “It is.” “If it is, give me your hand.” He gave him his hand; and he took him up to him into the chariot. He said, “Come with me, and see my zeal for Yahweh.” So they made him ride in his chariot.
- Psalms 73:22 I was so senseless and ignorant. I was a brute beast before you.
- Isaiah 35:8 A highway will be there, a road, and it will be called “The Holy Way”. The unclean shall not pass over it, but it will be for those who walk in the Way. Wicked fools shall not go there.
- Mark 10:15 Most certainly I tell you, whoever will not receive God’s Kingdom like a little child, he will in no way enter into it.”
- 1 Corinthians 3:18 Let no one deceive himself. If anyone thinks that he is wise among you in this world, let him become a fool, that he may become wise.
- James 1:10 and the rich, in that he is made humble, because like the flower in the grass, he will pass away.
- James 1:21 Therefore, putting away all filthiness and overflowing of wickedness, receive with humility the implanted word, which is able to save your souls.
- 1 Peter 2:1-2 Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking, as newborn babies, long for the pure milk of the Word, that with it you may grow,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Calvin 1540 · Public Domain 31. How should I? Most excellent modesty of the…
31. How should I? Most excellent modesty of the eunuch, who doth not only permit Philip who was one of the common sort, to question with him, but doth also willingly confess his ignorance. And surely we must never hope that he will ever show himself apt to be taught who is puffed up with the confidence of his own wit. Hereby it eometh to pass that the reading of the Scriptures doth profit so few at this day, because we can scarce find one amongst a hundred who submitteth himself willingly to learn. For whilst all men almost are ashamed to be ignorant of that whereof they are ignorant, every man had rather proudly nourish his ignorance than seem to be scholar to other men. Yea, a great many take upon them haughtily to teach other men. Nevertheless, let us remember that the eunuch did so confess his ignorance, that yet, notwithstanding, he was one of God’s scholars when he read the Scripture. This is the true reverence of the Scripture, when as we acknowledge that there is that wisdom laid up there which surpasseth all our senses; and yet notwithstanding, we do not loathe it, but, reading diligently, we depend upon the revelation of the Spirit, and desire to have an interpreter given us.
He prayed Philip that he would come up. This is another token of modesty, that he seeketh an interpreter and teacher. He might have rejected Philip according to the pride of rich men; for it was a certain secret upbraiding of ignorance when Philip said, Understandest thou what thou readest? But rich men think that they have great injury done them if any man speak homely to them. And, therefore, they break out by and by into these speeches, What is that to thee? or, What hast thou to do with me? But the eunuch submitteth himself humbly to Philip that by him he may be taught. Thus must we be minded if we desire to have God to be our teacher, whose Spirit resteth upon the humble and meek, (Isaiah 66:2.) And if any man, mistrusting himself, submit himself to be taught, the angels shall rather come down from heaven than the Lord will suffer us to labor in vain; though (as did the eunuch) we must use all helps, which the Lord offereth unto us, for the understanding of the Scriptures. Frantic men require inspirations and revelations from heaven, and, in the mean season, they contemn the minister of God, by whose hand they ought to be governed. Other some, which trust too much to their own wit, will vouchsafe to hear no man, and they will read no commentaries. But God will not have us to despise those helps which he offereth unto us, and he suffereth not those to escape scot free which despise the same. And here we must remember, that the Scripture is not only given us, but that interpreters and teachers are also added, to be helps to us. For this cause the Lord sent rather Philip than an angel to the eunuch. For to what end served this circuit, that God calleth Philip by the voice of the angel, and sendeth not the angel himself forthwith, save only because he would accustom us to hear men? This is, assuredly, no small commendation of external preaching, that the voice of God soundeth in the mouth of men to our salvation, when angels hold their peace. Concerning which thing, I will speak more upon the ninth and tenth chapters.
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 To show me the way how to understand it.
To show me the way how to understand it.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 31 And he said, How can I, except some…
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.
Ver. 31. How can I, except some man] The mathematics are so called, because they cannot be learned without a teacher. No man is αυτοδιδακτος in heavenly literature. He that here is scholar to himself, hath a fool to his master.
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 A wonderful modesty and humility in so great a…
A wonderful modesty and humility in so great a man: he takes well Philip’s interposing, and questioning with him; he acknowledges his ignorance, and desires further instruction, and condescends to be taught by one so much his inferior.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain The place of the Scripture which he read was…
The place of the Scripture which he read was this,.... Or the paragraph or section of Scripture; that part of it in which he was reading was Isa 53:7 which shows, that by this time the Scriptures were divided into sections, chapters, and verses; whereas the Jews say the whole law at first was but one verse (t).
He was led as a sheep to the slaughter, and like a lamb dumb before the shearer. The metaphors of sheep and lamb express the innocence, meekness, and patience of Christ in his sufferings and death; and his being like these when led to the slaughter, and dumb before the shearer, show his willingness to suffer and die for his people, and to become a sacrifice for their sins. The allusion is to the sheep led either by the butcher to the slaughter house, or by the priest to the altar, and to the lamb of a year old being silent while it is shearing; and both denote the voluntariness of Christ in his sufferings, the stripping him of his good name, credit, and reputation among men, and of all worldly substance, though Lord of all, and even of the common blessings of nature, as of meat, drink, and raiment, and the light of the sun; and particularly the stripping him of his clothes, when his raiment was parted, and lots cast on his vesture, is very aptly signified by the shearing of the lamb, all which he took very patiently; and his being led forth to be crucified, when he was offered up as a sacrifice on the cross, very fitly answers to the sheep being led to the slaughter, without showing any reluctance. It was a custom with the Heathens to offer no creature in sacrifice, that struggled as it was led, or made an opposition, or showed any reluctance: it is remarkable, that there was nothing of this kind to be observed in Christ, who gave himself an offering, and a sacrifice; the reasons of which were, because of the great love he bore to his people: and because of the good and advantage that would come to them thereby: he was content to be poor, that they might be rich; to be made sin, that they might be made righteousness; to become a curse, that the blessings of the covenant might come upon them; to be stripped of all things, that they might enjoy all: and because no other sacrifice could atone for their sins; and because it was his Father's will, which always involves his own.
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So opened he not his mouth: in defence of himself, when such false things were laid to his charge, and which he could have so easily refuted, and yet answered to nothing, to the astonishment of his judge; the reason was, because he had the sins of his people on him, for which he was willing to suffer; and therefore declined self-vindication, lest he should hinder the judicial process against him; nor did he open his mouth against his enemies by way of threatening or complaint, when they spat on him, blindfolded, and buffeted him, and bid him prophesy who smote him; and when the chief priests, Scribes, the common people, and thieves mocked at him, and reviled him on the cross, he opened not his lips unto them, nor against them, only for them, saying, Father, forgive them; nor did he open his mouth against the justice of God, as bearing hard upon him; neither did he complain of the strictness of its demands, abating him nothing; nor of the severity and weight of its strokes, not sparing him at all; nor did he say one word against his people, whose sins brought all his sorrows and sufferings on him, but made intercession for the transgressors, whose sins he bore.
(t) Eliae Levit. praefat. 3. ad Sepher Hammasoreth.
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 He desired Philip to come up and sit with…
He desired Philip to come up and sit with him - Such was his modesty, and thirst after instruction.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 31. How can I, except some man should…
Verse 31. How can I, except some man should guide me?] This is no proof that "the Scriptures cannot be understood without an authorized interpreter," as some of the papistical writers assert. How could the eunuch know any thing of the Gospel dispensation, to which this scripture referred? That dispensation had not yet been proclaimed to him; he knew nothing about Jesus. But where that dispensation has been published, where the four Gospels and the apostolic epistles are at hand, every thing relative to the salvation of the soul may be clearly apprehended by any simple, upright person. There are difficulties, it is true, in different parts of the sacred writings, which neither the pope nor his conclave can solve; and several which even the more enlightened Protestant cannot remove; but these difficulties do not refer to matters in which the salvation of the soul is immediately concerned: they refer to such as are common to every ancient author in the universe. These difficulties, being understood, add to the beauty, elegance, and justness of the language, thoughts, and turns of expression; and these, only the few who are capable of understanding are able to relish. As to all the rest, all that relates to faith and practice, all in which the present and eternal interest of the soul is concerned, "the wayfaring man, though a fool, (quite illiterate,) shall not err therein."
That he would come up, and sit with him.] So earnestly desirous was he to receive instruction relative to those things which concerned the welfare of his soul.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain And he said ... - This was a general…
And he said ... - This was a general acknowledgment of his need of direction. It evinced a humble state of mind. It was an acknowledgment, also, originating probably from this particular passage which he was reading. He did not understand how it could be applied to the Messiah; how the description of his humiliation and condemnation Act 8:33 could be reconciled to the prevalent ideas of his being a prince and a conqueror. The same sentiment is expressed by Paul in Rom 10:14. The circumstance, the state of mind in the eunuch, and the result, strongly remind one of the declaration in Psa 25:9, “The meek will he guide in judgment, and the meek will he teach his way.”
And he desired ... - He was willing to receive instruction, even from a stranger. The rich and the great may often receive valuable instruction from a stranger, and from a poor, unknown man.
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 How can I, unless some one shew me,[3] or…
How can I, unless some one shew me,[3] or be a guide to me, as in the Greek. Let every one, and especially the unlearned, take good notice of these words, not to wrest the Scriptures to his own perdition. To follow his own private judgment, or his private spirit, is to make choice of a blind and incompetent guide, as to the sense of the Scriptures, and the mysteries of faith. See the preface to the gospel of St. John. (Witham) --- It appears this eunuch was not one of those, who are now so commonly seen, who think the Scripture is every where plain, and the sense open to every body. Such would do much better to acknowledge, that they stand in need of a guide. (Grotius, hic.) --- St. Jerome, in his letter to Paulinus, printed at the head of the Latin Bibles, shews the necessity of an interpreter. The apostles themselves could not understand the Scriptures till Christ gave them the knowledge; tunc aperuit illis sensum ut intelligerent scripturas. (Luke xxiv. 45.)
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[BIBLIOGRAPHY]
Et quomodo possum, nisi aliquis ostenderit mihi? Greek: ean me tis odegese me.
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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 How can I, except some man guide me?--Beautiful expression…
How can I, except some man guide me?--Beautiful expression at once of humility and docility; the invitation to Philip which immediately followed, to "come up and sit with him," being but the natural expression of this.
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 31. except some man [one] should [shall] guide me]…
31. except some man [one] should [shall] guide me] The eunuch, living far away from the received expounders of the Scriptures, feels that in a dark passage like that which he was reading he has need of trained instruction. He uses therefore the word which is employed for the guidance given by teacher to pupil. Our Lord uses it [Mat_15:14; Luk_6:39] reproachfully of the blind guidance which the scribes and Pharisees in His day were giving to the people who came to them for instruction. He uses the same word for the guidance of the Holy Spirit (Joh_16:13). It was a marked feature in the teaching of the Jews that explanations of Scripture were received from generation to generation, and that only was highly valued by them which a man had received from his teachers. Such a system accounts for the permanence of all their traditions.
And he desired [besought] Philip that he would come up and sit with him] The verb implies a very earnest request, and betokens the great desire which the eunuch had for more enlightenment.
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 (31) How can I, except some man should guide…
(31) How can I, except some man should guide me?—The words of the inquirer imply, as has been said above, that the prophecy was new to him. It is as though, in turning over, or perhaps unrolling, the MS., this was the passage which, in its strange, touching portraiture of the Man of Sorrows, had riveted his attention, and on which he was consequently dwelling with the prayer that some authorised interpreter would unfold its meaning. The word for “guide” connects itself with the title of “a guide of the blind,” which the Rabbis were fond of claiming (Mat_15:14; Rom_2:19).
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 One shall for man should, A.V. and T.R.; he…
One shall for man should, A.V. and T.R.; he besought Philip to come up and sit with him for he desired Philip that he would, etc., A.V. He besought, etc. Tim humility and thirst for instruction of this great courtier are very remarkable, and the instance of the joint use of the written Word and the living teacher is noteworthy.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain 31-35. The man's response was definite and satisfactory. (31)…
31-35. The man's response was definite and satisfactory. (31) " And he said, How can I, except some man should guide me? And he invited Philip to come up and sit with him. (32) Now the place of the Scripture which he was reading was this: He was led as a sheep to slaughter, and as a lamb silent before his shearer, so he opens not his mouth. (33) In his humiliation, his condemnation was extorted, and who shall fully describe his generation? For his life is violently taken from the earth. (34) And the eunuch answered Philip, and said, I pray you, of whom does the prophet speak this? Of himself, or of some other man? (35) Then Philip opened his mouth, and beginning at the same Scripture, preached to him Jesus. "
We have now before us all the influences and agencies employed in this man's conversion, and may restate them, as follows: He was reading a remarkable prophesy concerning Christ, and had paused upon it, with the inquiry, Of whom is this written? He could recollect nothing in the history of the prophet himself, or of any other man, to which it would apply. He was, therefore, unable to understand it; and if he learned to pray as David did, the prompt impulse of his heart was, "Open thou mine eyes, that I may behold wondrous things out of thy law." In this frame of mind he was best prepared for the influences which God, who knows the secrets of all hearts, was preparing for him. If his eyes can be made to penetrate the darkness of that prophesy, and his heart to feel the power of the truth which lies there hid from his gaze, all will be well. But there is no human being being present to teach him, nor does any friend of Jesus know even of his existence. What, then, will be done? God employs his Spirit to open the eyes and touch the hearts of men; will he not, then, immediately distill a heavenly influence upon man's soul, to enlighten him and save him? He does not do it. And if not in this case, where no human agent is at hand, who shall say that he does in any other? The word of God is silent in reference to any such abstract influence, and he who assumes its existence gets behind the curtain of revelation.
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But God employs angels in ministering to those who shall be heirs of salvation. In the absence of human agency, will not some angel be dispatched to the aid of this waiting subject for salvation? An angel is truly sent; but his mission is, to start a man in the direction of the chariot. When the man gets within sight of the chariot, the Holy Spirit begins to work; but he works by first bringing the man to the side of the chariot, and next, through his lips, speaking to the man in the chariot. Thus we see, that, though an angel from heaven has appeared, and the Holy Spirit has operated miraculously for the conversion of the sinner, there is still an insuperable necessity for the co-operation of a man, Unless that man does his part of the work, all that has been done by both the angel and the Spirit will prove unavailing. Not the slightest influence from either of the heavenly messengers reaches the sinner's mind or heart, until the preacher begins to speak, and then it reaches him through the words which are spoken.
The further process is easily traced. As Philip opens up item after item of the prophesy, and shows its fulfillment in Jesus, the eyes of the eunuch begin to penetrate the Scripture, until, at last, he sees a flood of heavenly light where all was darkness before. His eyes are opened, and he sees the wondrous glory of the suffering Savior beaming from the inspired page which lies before him. This is effected, not by an abstract influence of the Spirit, enabling him to understand what was before obscure, but by the aid of a fellow-man providentially sent to him for the purpose.
The treasurer may have heard of Jesus, in Jerusalem; but, if so, he heard of him through those with whom he had been up to worship, the bitter enemies of the cross; and knew him only as an impostor who had been deservedly crucified, though now worshiped by a few deluded Jews as their Messiah. But now, with a prophesy before him which he had tried in vain to find fulfilled in the history of any other man, but which finds its complement in the life and death of Jesus; and informed, by a man whose astonishing knowledge of the word of God is a guarantee of his honesty, that Jesus is risen from the dead, his honest heart interposes no wicked obstacles to his faith, and he believes. The demonstration strikes him with the greater force, because it is so unexpected. The Jews could not explain that prophesy, for they could not find its facts in the life of any of their great heroes; and though the reference to the Messiah was so palpable as to at once suggest itself to every reader, they would not apply it to him, because their conception of his earthly glory conflicted with the humiliation and suffering described by the prophet. Until now, this very difficulty had been puzzling the mind of the treasurer. But he now sees the prophesy fulfilled; and while the demonstration compels him to believe, the true conception of a bleeding Messiah touches his heart. And this is effected by the Holy Spirit in Philip, through the words which Philip spoke.
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.